Five Hidden Months
Emyezi Etaano Egikwekeddwa
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.
Mu 1838, Josiah Litch yayanjula obubaka bw’Obusiraamu nga bwe bulagibwa mu lunyiriri olw’ekkumi, ng’abukwataganya n’ekiseera ekyalagibwa mu lunyiriri olw’ekkumi n’ettaano. Mu kiseera ekyo, waaliwo ebitundu by’obunnabbi ebyali bikusike eri Litch. We lwatuukira nga 1 Agusito 1840, Litch yali amaze okufulumya ennyanjula esingako obujjuvu, ng’asinziira ku ebyo ebyali bimubikkuliddwa oluvannyuma lwa 1838 okuva mu bubaka bwa “emyezi etaano.” Mu 1838, ekitundu ky’obubaka bwa “emyezi etaano” obuli mu Okubikkulirwa essuula ey’omwenda kyali kikusike eri Litch. Ekitundu ky’obunnabbi obw’emyezi etaano ekyali kikusike kyaggyibwako envumbo ne kibikkulirwa Litch ng’omwaka gwa 1840 tegunnatuuka, era okuggyibwako envumbo okwo kwavaamu okweyoleka kw’amaanyi ga Katonda okuva mu 1840 okutuuka mu 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.
Emyezi etaano egy’omu lunyiriri olw’okutaano gyali gikwekeddwa okutuusa mu 2026. Erisabesi bwe yava mu kwekweka kwe okw’emyezi etaano, Malyamu ne yeegatta naye. Malyamu akwataganya emyezi etaano egy’okwekweka n’olugero lw’abawala kkumi abatamanyi musajja, kubanga Malyamu, okwawukana ku Erisabesi, yali muwala atamanyi musajja ng’ali lubuto, ate Erisabesi yali mukazi ali lubuto eyali asusse emyaka egy’okuzaala abaana. Okuzaalibwa kwombi kwali kwa kyamagero, buli kumu mu ngeri yaakwo, naye Malyamu yali muwala atamanyi musajja. Bannabbi bonna boogera ku nkomerero y’ensi, era abawala abatamanyi musajja ab’omu nnaku ez’enkomerero Malyamu b’akiikirira be bawala abatamanyi musajja abataano ab’amagezi abakola ekisinde kya Firaderufiya ekya malayika ow’okusatu, ababalibwa okuba emitwalo kkumi n’ena n’enkumi nnya. Erisabesi ne Malyamu basisinkana mu mwezi ogw’omukaaga, oluvannyuma lw’emyezi etaano egy’okwekweka kwa Erisabesi. Emyezi etaano egy’omu lunyiriri olw’okutaano gyali gikwekeddwa okutuusa mu 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.
Yokaana bwe yazaalibwa, Malyamu n’addayo e Nazaaleesi, ne Zaakaliya n’aba nga takyali kasiru. Malyamu yali wamu ne Erisabeesi okutuusa oluggi lwe lwaggalwa mu kiseera ky’etteeka lya Ssande, obunnabbi lwe bwogera. Zaakaliya ke kabonero k’oku kkubo ak’alufa akafuulibwa kasiru, era ke kabonero k’oku kkubo ak’omega akayogera mutabani we bw’azaalibwa. Zaakaliya ali ku ntandikwa ne ku nkomerero, ng’akiikirira malayika asooka ne malayika ow’okusatu bombi. Erisabeesi bwe bubaka bwa malayika ow’okubiri, ate Malyamu bwe bubaka bw’okukaaba okw’omu ttumbi obwegatta ku Erisabeesi ku nkomerero y’emyezi etaano egy’okwekweka.
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.
Ab’omu maka ga Nuuwa abaali omunaana baakwekebwa mu lyato okumala emyezi etaano, oluvannyuma eryato ne liwummulira ku lusozi Alalati. Okuleekaana okw’omu ttumbi kwegatta ku malayika owookubiri e Exeter ne kweyongera okutuusa oluggi lwe lwaggalwa nga 22 Okitobba, 1844, mu kutuukirizibwa kw’olugero lw’abawala embeerera ekkumi. Maliyamu yeegatta ku Erizabeesi e Exeter n’asigala naye okutuusa Yokaana lwe yazaalibwa.
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.
Obubaka Litch bwe yakwekebwa mu 1838 bwali obubaka bwa “myezi etaano.” Okukwekebwa kw’emyezi etaano kukiikirirwa abantu omunaana abaali mu lyato; kwe kwekweka kwa Elisabeth mu myezi etaano egyasooka egy’olubuto lwe. Mukama ye yali abisse emyezi etaano n’omukono Gwe mu 1838, okutuusa lwe yaggyawo omukono Gwe ku myezi etaano, n’asobozesa Litch okufulumya mu buwandiike olunaku lw’okutuukirira kwabwo ng’ebulayo ennaku kkumi. Obubaka bw’emyezi etaano bwe buggibwako envumbo mu nnaku ez’enkomerero, nga bwe buli kaakano bwanjulwa, oba otuuse ku nnaku omukaaga ez’olukuŋŋaana olw’okusisira e Exeter, okuva nga 12 okutuuka nga 17 Agusito, 1844, ezaaddirirwa ennaku nkaaga mu mukaaga okutuuka ku luggi oluggale olwa nga 22 Okitobba, 1844. Zaali ennaku nsanvu mu bbiri, naye bwe ziteekebwa ku lunyiriri lw’obunnabbi, oluvannyuma ebimenyetso eby’oku kkubo ne byawulibwa, kisoboka okulaba nti akabonero k’okuzingiza akaakiikirirwa olukuŋŋaana olw’okusisira e Exeter kaali ennaku mukaaga ezaaddirirwa ennaku nkaaga mu mukaaga okutuusa ku luggi oluggale. Mu bunnabbi, ekiseera ekyo kikiikirirwa nga 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.
Ebyafaayo by’okuzingizibwa, ebikiikirirwa ekiseera okuva e Exeter okutuuka ku nga 22 Okitobba, bikiikirirwa Lameka ow’omulembe ogw’omukaaga mu lunyiriri lwa Kayini. Omulyango guggalwawo amangu ddala ng’obunnabbi obw’emyezi etaano bumaze okuggyibwako envumbo. Guggalwawo mpolampola, naye mu Bwadiventi okuggala kuno kwatandika ku 9/11, era kukoma ku kuzingizibwa. Okuzingizibwa bwe kutuuka, oliyolesa empisa za Lameka ow’omu lunyiriri lwa Kayini oba eza Lameka ow’omu lunyiriri lwa Seezi. Omuwendo gw’ebyafaayo ebyo ku Lameka ow’omu lunyiriri lwa Kayini gwe 6 6 6, ate omuwendo gwa Lameka ow’omu lunyiriri lwa Seezi n’ekkanisa empanguzi gwe 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.
Okweyoleka kw’empisa zombi ezikiikirirwa ba Lameka ababiri ne nnamba 666 oba 777 kutandika n’ebintu ebibaawo ebireetera abantu okussaayo omwoyo ku Bwadiventi, nga ekibuuzo bwe kisitukawo nti lwaki Abadiventi baasirika ku kulabula okw’emipiira gy’omuliro egy’e Nashville. Okukaayana okweyongera amaanyi kufuuka okwolesa okulabika n’amaaso nga oluggi olw’etteeka ly’Olusande erinaatera okujja terunnaggalwa, nga bwe kyalagibwa mu kifaananyi ky’ensolo ezaali zirinnya ku lutindo olwambuka okuyingira mu lyato. Okulabula okweyongera amaanyi era okulabika n’amaaso nakwo kwalagibwa mu kifaananyi ky’ebyo Eriya bye yayitamu ku Lusozi Kalumeeri ne mu ky’ekisinde ky’abagoberezi ba Miller eky’omwaka 1844.
The Prophetic Structure of the Siege
Ensengeka ey’Obunnabbi ey’Okuzingiza
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.
Ensengeka y’obunnabbi ey’okuzingiza ekibuga okukoma ku kuzikirizibwa kw’ekibuga ekiikirira ebbanga ly’ekiseera eritandika n’akabonero ne likoma n’akabonero. Ekiikirira ebbanga ly’ekiseera n’akaseera akagere. Ebbanga ery’okutondebwawo kw’ekifaananyi likiikirirwa mu ngeri ez’enjawulo. Buli nsengeka y’obunnabbi ey’ekika kino eri mu bujulizi obwaluŋŋamizibwa ekiikirira mu ngeri ey’ekifaananyi ekiseera ky’okugezesebwa eky’ekifaananyi ky’ekisolo, ekikomekkerezebwa n’akabonero k’ekisolo.
“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.
“‘Ekifaananyi ky’ensolo’ kikiikirira engeri y’Obupolotesitanti obwakyama eneetondebwawo amakanisa g’Abapolotesitanti bwe ganaanoonya obuyambi bw’obuyinza bwa gavumenti okukaka abantu okugoberera enjigiriza zaago. ‘Akabonero k’ensolo’ kakyetaaga okunnyonnyolwa amakulu gaako.” Olutalo Olukulu, 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.
Ekiseera ekyo kikiikirira okukolebwa kw’ekifaananyi ekikolerwa ensolo era eky’ensolo; akabonero k’ensolo kateekebwa mu nkola ku buwaze ng’ekifaananyi ekibadde kikolebwa kituuse ku ddaala kwe kisobola okwogera ne kiteekawo etteeka ly’Olusande. Akabonero k’obuyinza bwa Rooma kaalagibwa mu ngeri ey’ekifaananyi okuyitira mu Nebukadduneeza, Yerusaalemi bwe kyazikirizibwa. Ka kibe Babulooni oba Rooma, ensengeka y’okuzingiza essira erissa ku kabaka ow’obukiikakkono mu nnaku ez’oluvannyuma. Okuzingiza kwa Orhan okuva mu mwaka 1333 okutuuka mu 1337 n’emyaka ena okuva nga 27 Jjulaayi, 1449 okutuuka ku kuzingizibwa kwa Constantinople mu 1453 tebikoma ku kulaga mu ngeri ey’ekifaananyi ekiseera okuva nga 11 Agusito, 1840 okutuuka nga 22 Okitobba, 1844, wabula okuzingiza kuno era kuggumiza omulimu gw’Obusiraamu ng’abaana b’empewo ey’ebuvanjuba ey’Obunnabbi bwa Bayibuli. Omulamwa gwa kabaka ow’obukiikakkono (Babulooni oba Rooma) n’empewo ey’ebuvanjuba gwe “amawulire agava ebuvanjuba n’agava ebukiikakkono” mu Danyeri 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.
Naye amawulire agava ebuvanjuba n’ebukiikakkono galimweraliikiriza: ky’aliva avaayo n’obusungu obungi okuzikiriza n’okumalirawo ddala bangi. Danyeri 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.
Emyaka ena okuva nga 27 Jjulaayi 1449 okutuuka ku kuzingizibwa kwa Constantinople mu 1453 tegiraga kiseera kya myaka ena kyokka, wabula bwe gigattibwako okufa kwa John Palaiologos mu 1448, ekiseera ekyo era kikiikirirwa emyaka etaano.
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.
Ensengeka eno erabikira mu kuzikirizibwa kwa Yerusaalemi okw’emirundi gyombi ne mu mataba ga Nuuwa. Eri mu Kuyitako okwasooka mu Misiri, lwe kyali kyetaagisa malayika omuzikiriza okulaba akabonero k’omusaayi ku luggi olwatwala Falaawo n’eggye lye mu nnyanja, okutuusa empewo ez’ebuvanjuba lwe zaayimbulwa, amazzi ne gaggalawo oluggi olw’okuyingira mu nsi ensuubize. Ensengeka eno eri mu byafaayo bya alufa eby’ekkanisa y’omu Perugamo okuva mu 313 okutuuka ku tteeka lya Ssande eryasooka mu 321, era eri mu byafaayo bya omega ebya Perugamo okuva ku kiragiro kya Justinian mu 533 okutuuka ku tteeka lya Ssande erya 538. Mu bya Perugamo, akabonero kaba kirangiriro oba kiragiro, naye byombi bitandika ekiseera ekituuka ku ntikko yaakyo n’etteeka lya Ssande.
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.
Ensengeka ya Ezeekyeri ey’okuzingizibwa n’okuzikirizibwa kwa Yerusaalemi yali okuva mu mwaka gwa 587 nga Kristo tannazaalibwa okutuuka mu mwaka gwa 586 nga Kristo tannazaalibwa: emyaka ebiri ng’ekiseera kibalibwa mu ngeri etwaliramu entandikwa n’enkomerero, n’emyaka 1.5 ng’ekiseera kibalibwa mu ngeri etazitwaliramu. Ensengeka endala ey’okuzingiza ey’omu bunnabbi nayo ekiikirirwa emyaka ebiri mu kaweefube w’eby’entalo owa Panium, eyalimu ekirwano kya Panium mu mwaka gwa 200 nga Kristo tannazaalibwa n’okuzingizibwa kwa Sidoni mu mwaka gwa 198 nga Kristo tannazaalibwa. Okufa kwa mukyala wa Ezeekyeri kukwatagana n’okufa kwa Lameka, okufa kwa Yokaana Palaiologos n’ekirwano kya Panium.