Five Hidden Months
Dwe Abic Ma Gikano
The message of Islam as represented by verse ten was presented in connection with the time set forth in verse fifteen by Josiah Litch in 1838. At that point there were elements of the prophecy that were hidden from Litch’s view. By August 1, 1840, Litch published a more thorough presentation, based upon what had been revealed to him after 1838 from the message of “five months.” In 1838 part of Revelation nine’s message of “five months” had been hidden from Litch. The hidden portion of the prophecy of five months was unsealed to Litch before 1840, and the unsealing produced the manifestation of the power of God from 1840 to 1844.
I mwaka 1838, Josiah Litch onyuto kwena me Islam, kit ame tyeng me apar nyuto kwede, kun oribo kwenano ki kare ame onyuto i tyeng me apar wiye abic. I kare meno, onongo tye but mogo me lok me adwar ame okane ki Litch. Ka ocopo nino me acel me dwe me aboro i mwaka 1840, Litch onongo dong ocwalo coc ame tito kwena meno matut makato, ame opye i kom gin ame onyuto bote i nge mwaka 1838 ki i kwena me “dwe abic.” I mwaka 1838, but me kwena me “dwe abic” me Niyabo cura me abongwen onongo okane ki Litch. But me lok me adwar me dwe abic ame okane oyabo bot Litch mapud mwaka 1840 pe oo, ci yabo meno omiyo teko pa Obanga onyute cake i mwaka 1840 naka i mwaka 1844.
The five months of verse five was hidden until 2026. When Elisabeth came out of five months of hiding, she was joined by Mary. Mary aligns the five months of hiding with the parable of the ten virgins, for, unlike Elisabeth, Mary was a pregnant virgin and Elisabeth was a pregnant woman beyond the age to bear children. Both were miracle births in their own way, but Mary was a virgin. All the prophets speak of the end of the world, and the virgins represented by Mary in the latter days are the five wise virgins who make up the Philadelphian movement of the third angel who are numbered as one hundred and forty-four thousand. Elisabeth and Mary meet in the sixth month after Elisabeth’s five months of hiding. The five months of verse five was hidden until 2026.
Dwe abic me tyeng me abic onongo gikane nio wa i mwaka 2026. Ka Elisabeth oa ki i kanere me dwe abic, Mary oribe kwede. Mary miyo dwe abic me kanere rwate ki carokop me nyiri apar ma pud pe oneno ico, pien, ma pat ki Elisabeth, Mary onongo obedo nyako ma yac ma pud pe oneno ico, kun Elisabeth onongo obedo dako ma yac ma dong okato mwaka me nywal otino. Nywal aryo meno ducu onongo obedo nywal me tango, acel acel i kite, ento Mary onongo obedo nyako ma pud pe oneno ico. Jonebi ducu giloko lok i kom agiki me lobo, dok nyiri ma pud pe oneno ico ma Mary cung pi gin i nino me agiki gin nyiri abic ma ryek ma pud pe oneno ico ma giyubu dul me Philadelphia pa malaika me adek, ma welgi romo alip mia acel ki pyer angwen wi angwen. Elisabeth ki Mary girwate i dwe me abicel i nge kanere pa Elisabeth pi dwe abic. Dwe abic me tyeng me abic onongo gikane nio wa i mwaka 2026.
When John was born, Mary returned to Nazareth, and Zacharias was no longer dumb. Mary was with Elisabeth until the door closed at the Sunday law, when prophecy speaks. Zacharias is the alpha waymark that is made dumb and also the omega waymark who speaks at the birth of his son. Zacharias is at the beginning and the ending, representing both the first and third angels. Elisabeth is the second angel’s message, and Mary is the midnight cry message that joins Elisabeth at the end of the five months of hiding.
Ka kinywalo John, Mary odwogo i Nazareth, dok Zacharias onongo dong twero lok. Mary onongo tye ki Elisabeth nio wa i kare ma doggola olore i kare me cik me Ceng Cabit, i kare ma lok me adwar twak. Zacharias en aye lanyut me yo me alfa ma kimiyo pe otwero lok, dok en bene lanyut me yo me omega ma twak i kare ma kinywalo wuode. Zacharias tye i acakki ki i agikki, kun nyuto malaika me acel kacel ki malaika me adek. Elisabeth en aye kwena pa malaika me aryo, dok Mary en aye kwena me koko me dyewor ma ribbe ki Elisabeth i agikki me dwe abic me pono.
Noah’s family of eight was hidden in the ark for five months, and then the ark rested on Mount Ararat. The midnight cry joined the second angel at Exeter and continued until the door closed on October 22, 1844, in fulfillment of the parable of the ten virgins. Mary joined Elisabeth at Exeter and continued until the birth of John.
Jo ot pa Noah aboro onwongo gikane i yeya pi dwete abic, eka yeya ocung i wi Got Ararat. Kok me dyewor oribbe ki malaika me aryo i Exeter, ci omedde nio ka dogola olore i nino 22 me dwe me apar, mwaka 1844, me cobo carolok me anyira apar ame pud pe obuto ki co. Mary oribbe ki Elisabeth i Exeter, ci omedde nio i nywal pa John.
The message that was hidden from Litch in 1838 was the message of “five months.” The hiding of five months is represented by eight people in the ark; it is Elisabeth hiding during her first five months of pregnancy. It was the Lord holding His hand over the five months in 1838, until He removed His hand from the five months, allowing Litch to publish the date ten days before its fulfillment. When the message of five months is unsealed in the latter days, as it is now being set forth, you are at the six days of the Exeter camp meeting, from the 12th to 17th of August, 1844, that were followed by sixty-six days to the closed door of October 22, 1844. There were seventy-two days, but when they are placed in a prophetic line and the waymarks are then isolated, it can be seen that the sign of the siege represented by the Exeter camp meeting was six days that were followed by sixty-six days until the closed door. Prophetically the period is represented as 6 6 6.
Kwena ma kimungo ki bot Litch i mwaka 1838 obedo kwena me “dwe abic.” Mungo dwe abic kinyuto ki jo aboro ma onwongo tye i yeya; en aye Elisabeth ma onwongo omungo kene i dwe abic me acaki me yecce. Rwot aye onwongo omako Ciŋe i wi dwe abic i mwaka 1838, nio wa ka En okwanyo Ciŋe ki wi dwe abic, ma oweko Litch oyaro nino-ne bot lwak nino apar ma pud pe kwena meno ocobere. Ka kigonyo kwena me dwe abic i nino me agiki, calo tye ka nyutere kombedi, in itye i nino abicel me cokere me kambi i Exeter, cakere i nino 12 nio i nino 17 me August, 1844, ma i ŋegi nino pyer abicel wiye abicel obino nio wa i dogola ma kiloro i nino 22 me October, 1844. Nino onwongo tye pyer abiro wiye aryo, ento ka kiketogi i rek me lok me adwarpiny ci kipoko lanyut me yo acel acel, kitwero neno ni lanyut me guro boma ma kinyuto ki cokere me kambi i Exeter onwongo obedo nino abicel ma nino pyer abicel wiye abicel olubo korogi nio wa i dogola ma kiloro. I yo me lok me adwarpiny, kare meno kinyuto calo 6 6 6.
The history of the siege as represented by Exeter unto October 22 is represented by Cain’s sixth generation Lamech. The door is closed just after the prophecy of five months is unsealed. It closes progressively, but the progression for Adventism began at 9/11, and it ends at the siege. When the siege arrives, you will manifest the character of either Lamech of Cain or Lamech of Seth. The number of that history for Lamech of Cain is 6 6 6, and the number for Lamech of Seth and the church triumphant is 7 7 7.
Gin mukato me luro piny ki mony, calo ma kinyuto ki Exeter nio wa i nino 22 me dwe me apar, kinyuto ki Lamech ma tye i tyen nyodo me abicel pa Cain. Doggola kiloro cut i nge ma kigonyo alama me cego lok me adwar me dwe abic. Kiloro en mot-mot, ento loro doggola mot-mot meno pi dini me Adventist ocake i 9/11, dok giko i kare me luro piny ki mony. Ka kare me luro piny ki mony oo, ibinyuto kit pa Lamech me Cain onyo kit pa Lamech me Seth. Wel me gin mukato meno pi Lamech me Cain obedo 6 6 6, dok wel pi Lamech me Seth kacel ki kanica ma oloyo obedo 7 7 7.
The manifestation of the two characters represented by the two Lamechs and by 666 or 777 begins with the events that propel Adventism into the public’s attention as the question is raised about why Adventists were silent about the warning of the fireballs of Nashville. The escalating controversy becomes a visual demonstration in advance of the closed door of the soon-coming Sunday law that was typified by the animals ascending the ramp into the ark. The escalating visual warning was also typified by the experience of Elijah on Mount Carmel and by the Millerite movement of 1844.
Nyutte me kit aryo ma Lamech aryo ki 666 onyo 777 nyutu cakere ki jami ma timme ma kelo yie me Adventist i wang lwak, ka gipenyo ni pi ngo momiyo jo Adventist obedo aling i kom lok me ciko pi bol me mac me Nashville. Lweny me lok ma mede ameda doko nyut ma nen ki wang mapud doggola me cik me Ceng Cabit ma cok bino pe olore, ma lee ma onwongo tye ka idho i yoo ma oyubo me donyo i yeya onyutu calo lanyut. Gin ma Elijah okato iye i wi Got Carmel ki dul me jo Millerite me mwaka 1844 bene onwongo nyutu calo lanyut lok me ciko ma nen ki wang ma mede ameda-ni.
The Prophetic Structure of the Siege
Yub me Guro Paco i Lok me Adwar
The prophetic structure of a siege that ends at the destruction of the city represents a period of time that begins with a sign and ends with a sign. It represents a period of time and a point in time. The period of the formation of the image is represented in a variety of ways. Every prophetic structure of this nature in the inspired testimony is typifying the image of the beast testing time that culminates with the mark of the beast.
Kit më lok adwar më guro boma kï mony ame gikere i balö boma woko nyutö karë mo më cawa ame cakere kï lanyut dok gikere kï lanyut. Ën nyutö karë mo më cawa kï cawa mo atïr. Karë më yübö cal kinyutö i yore apapat. Kit më lok adwar acelacel më kit man i caden ame kïmïö i tëlö pa Obanga obedo cal më karë më tëmö dano i kom cal pa lee ame gikere kï lanyut pa lee.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Cal pa lee’ nyuto kit dini me Protestant ma oweko niye me ada, ma bino dongere ka kanica me Protestant oyenyo kony pa teko me loc me lobo me diyo dano me lubo pwonygi me dini. ‘Lanyut pa lee’ pud odong me tito tere.” Lweny Madit, 445.
The period of time represents the formation of the image to and of the beast; the mark of the beast is enforced when the image that has been forming reaches the point where it can speak a Sunday law into existence. The mark of Rome’s authority was typified by Nebuchadnezzar when Jerusalem was destroyed. Whether Babylon or Rome, the structure of the siege is emphasizing the king of the north in the latter days. The siege of Orhan from 1333 unto 1337 and the four years from July 27, 1449 unto the siege of Constantinople in 1453 not only typify the period from August 11, 1840 unto October 22, 1844, but the sieges also emphasize the role of Islam as the children of the east wind of Bible Prophecy. The theme of the king of the north (Babylon or Rome) and the east wind is the “tidings out of the east and out of the north” in Daniel 11:45.
Kare meno nyuto yubo cal pi lee ki pa lee; lanyut pa lee kiketo ki teko i kare ma cal ma obedo ka yube oo i rwom ma romo loko lok ma miyo cik me Ceng Cabit bedo tye. Nebuchadnezzar onyuto lanyut me twero pa Rome i yoo me cal i kare ma Jerusalem obale. Bed ni en Babylon onyo Rome, kit guro boma ki mony meno tye ka nyuto matek rwot me tung acam i nino me agiki. Guro boma ki mony ma Orhan otimo cako i mwaka 1333 wa i mwaka 1337, ki mwaka angwen cako i nino 27 me dwe me abiro, 1449 wa i guro Constantinople ki mony i mwaka 1453, pe ginyuto kare cako i nino 11 me dwe me aboro, 1840 wa i nino 22 me dwe me apar, 1844 i yoo me cal keken, ento guro boma ki mony magi bende ginyuto matek tic pa Islam calo otino me yamo me tung wok ceng me lok adwar me Baibul. Lok madit i kom rwot me tung acam (Babylon onyo Rome) ki yamo me tung wok ceng en “kwena ma aa ki tung wok ceng ki ma aa ki tung acam” ma tye i Daniel 11:45.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ento lok ma aa ki tung wokceng kede tung acam obibalo cwinye: omiyo obikato kede kiniga madit me neko jo mapol, kede me tyeko gi weng. Daniel 11:44.
The four years from July 27, 1449, unto the siege of Constantinople in 1453 identify not only a four-year period, but combined with the death of John Palaiologos in 1448, the period is also represented by five years.
Mwaka aŋwen cake i nino 27 me dwe me abiro, 1449, nio wa i guro Constantinople ki mony i mwaka 1453 pe nyuto kare me mwaka aŋwen keken, ento ka giribbe ki to pa John Palaiologos i mwaka 1448, kare man bene ginyuto ki mwaka abic.
The structure is represented in both destructions of Jerusalem and in Noah’s flood. It is in the first Passover in Egypt when it was required that the destroying angel see the sign of blood on the door that led Pharaoh and his host into the sea until the east winds were released and the waters closed the door of entrance into the promised land. The structure is in the alpha history of the church of Pergamos from 313 unto the first Sunday law in 321, and it is in the omega history of Pergamos from the decree of Justinian in 533 unto the Sunday law of 538. With Pergamos, the sign is either an edict or a decree, but both begin a period that culminates at a Sunday law.
Kit me yub man nyute i balo Jerucalem tyen aryo ducu, kede i pii ma opongo piny i kare pa Noa. En tye i Paska me acel i Ejipt, i kare ma onongo mite ni malaika ma balo onen lanyut me remo i kom doggola, ma otero Farao kede monyine i nam, nio wa i kare ma yamo me tung wokceng ogonye kadong pii oloro doggola me donyo i lobo me cikere. Kit me yub man tye i gin mukato me alfa me kanica me Pergamos cake i mwaka 313 nio wa i cik me acel me Ceng Cabit i mwaka 321, kadong en tye i gin mukato me omega me Pergamos cake i ngol pa Justinian i mwaka 533 nio wa i cik me Ceng Cabit me mwaka 538. I lok kom Pergamos, lanyut en cik ma oyaro onyo ngol, ento gin aryo ducu gicako kare ma oo i cik me Ceng Cabit i gikere.
The structure of Ezekiel’s siege and destruction of Jerusalem was from 587 BC unto 586 BC: two years when considering the time inclusively and 1.5 years when considering the time exclusively. Another siege structure of prophecy is also represented by two years in the campaign of Panium that included the battle of Panium in 200 BC and the siege of Sidon in 198 BC. The death of Ezekiel’s wife aligns with the death of Lamech, the death of John Palaiologos and the battle of Panium.
Yub pa Ezekiel me gengo ki ketho Jerusalem onongo tye cake i mwaka 587 BC naka i mwaka 586 BC: mwaka aryo ka kikwano mwaka me acaki ki mwaka me agiki ducu, ki mwaka 1.5 ka kikwano kare ame tye i kin acaki ki agiki keken. Yub okene me gengo i lok adwara bene kinyuto ki mwaka aryo i yub lweny me Panium ame onongo tye ki lweny me Panium i mwaka 200 BC ki gengo Sidon i mwaka 198 BC. Too pa dako pa Ezekiel rwate ki too pa Lamech, too pa John Palaiologos ki lweny me Panium.