Five Hidden Months

Volana dimy miafina

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.

Ny hafatry ny finoana silamo, araka izay asehon’ny andininy fahafolo, dia novelabelarin’i Josiah Litch tamin’ny taona 1838, ka nampifandraisiny tamin’ny fotoana voafaritra ao amin’ny andininy fahadimy ambin’ny folo. Tamin’izany fotoana izany dia nisy lafiny sasany tamin’ilay faminaniana mbola takona tamin’i Litch. Tamin’ny 1 Aogositra 1840, dia efa namoaka famelabelarana feno kokoa i Litch, nifototra tamin’izay nambara taminy taorian’ny taona 1838 avy amin’ny hafatra momba ny “dimy volana.” Tamin’ny taona 1838, dia mbola takona tamin’i Litch ny ampahany tamin’ny hafatra momba ny “dimy volana” ao amin’ny Apokalypsy toko fahasivy. Novahana ho an’i Litch talohan’ny taona 1840 ny tombo-kasen’ilay ampahany takona tamin’ny faminaniana momba ny dimy volana, ary izany famahana ny tombo-kase izany no niteraka ny fisehoan’ny herin’Andriamanitra nanomboka tamin’ny taona 1840 ka hatramin’ny taona 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.

Nafenina hatramin’ny taona 2026 ny dimy volana voalazan’ny andininy fahadimy. Rehefa nivoaka tamin’ny fiafenany naharitra dimy volana i Elisabeta, dia tafaraka taminy i Maria. Ampifandraisin’i Maria amin’ny fanoharana momba ny virijina folo ny dimy volana niafenana, satria, tsy tahaka an’i Elisabeta, dia virijina bevohoka i Maria, fa i Elisabeta kosa dia vehivavy bevohoka efa nihoatra ny taona fiterahana. Samy fiterahana vokatry ny fahagagana ireo, tamin’ny fombany avy, kanefa virijina i Maria. Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, ary ireo virijina asehon’i Maria amin’ny andro farany dia ireo virijina dimy hendry izay mandrafitra ny fihetsehana filadelfiana an’ilay anjely fahatelo sady miisa efatra arivo amby efatra alina sy iray hetsy. Mihaona amin’ny volana fahenina, aorian’ny dimy volana niafenan’i Elisabeta, i Elisabeta sy i Maria. Nafenina hatramin’ny taona 2026 ny dimy volana voalazan’ny andininy fahadimy.

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.

Rehefa teraka i Jaona, dia niverina tany Nazareta i Maria, ary tsy moana intsony i Zakaria. Niaraka tamin’i Elisabeta i Maria mandra-pihidin’ny varavarana tamin’ny fotoan’ny lalàna momba ny Alahady, izay fotoana itenenan’ny faminaniana. I Zakaria no mari-dalana alfa izay atao moana, sady mari-dalana omega izay miteny rehefa teraka ny zanany lahy. Eo amin’ny fiandohana sy ny fiafarana i Zakaria, ka sady maneho ny anjely voalohany no maneho ny anjely fahatelo. I Elisabeta no hafatry ny anjely faharoa, ary i Maria no hafatry ny antso mamatonalina izay manatevin-daharana an’i Elisabeta amin’ny fiafaran’ny dimy volana niafenana.

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.

Ny ankohonan’i Noa, izay nisy olona valo, dia nafenina tao anatin’ny sambofiara nandritra ny dimy volana, ary avy eo dia nipetraka teo an-tendrombohitra Ararata ilay sambofiara. Ny antso mamatonalina dia nanatevin-daharana ny anjely faharoa tao Exeter ary nitohy mandra-pikaton’ny varavarana tamin’ny 22 Oktobra 1844, ho fahatanterahan’ny fanoharana momba ny virijina folo. Nanatevin-daharana an’i Elisabeta tao Exeter i Maria ary nanohy izany mandra-pahaterahan’i Jaona.

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.

Ny hafatra izay nafenina tamin’i Litch tamin’ny taona 1838 dia ny hafatry ny “dimy volana.” Ny fanafenana ny dimy volana dia asehon’ireo olona valo tao anatin’ny sambofiara; izany dia i Elisabeth niafina nandritra ny dimy volana voalohany tamin’ny fitondrany vohoka. Ny Tompo no nitazona ny Tanany teo ambonin’ny dimy volana tamin’ny taona 1838, mandra-panesorany ny Tanany teo ambonin’ny dimy volana, ka nahafahan’i Litch namoaka ilay daty folo andro talohan’ny fahatanterahany. Rehefa vahana ny tombokasen’ny hafatry ny dimy volana amin’ny andro farany, araka ny amelabelarana azy ankehitriny, dia eo amin’ireo henemana nisian’ny fivoriana an-dasy tao Exeter ianao, nanomboka ny 12 ka hatramin’ny 17 Aogositra 1844, izay narahin’ny enina amby enimpolo andro hatramin’ny fikatonan’ny varavarana tamin’ny 22 Oktobra 1844. Roa amby fitopolo andro izany, saingy rehefa apetraka eo amin’ny tsipika ara-paminaniana ireo andro ireo, ka avahana avy eo ireo mari-dalana, dia hita fa ilay famantarana ny fahirano, izay nasehon’ny fivoriana an-dasy tao Exeter, dia henemana narahin’ny enina amby enimpolo andro hatramin’ny fikatonan’ny varavarana. Amin’ny lafiny ara-paminaniana, dia aseho ho 6 6 6 io fe-potoana io.

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.

Ny tantaran’ny fahirano, araka ny asehon’ny vanim-potoana manomboka ao Exeter ka hatramin’ny 22 Oktobra, dia asehon’i Lameka, taranaka fahenina amin’ny firazanan’i Kaina. Mihidy ny varavarana avy hatrany aorian’ny famahana ny tombokasen’ny faminaniana momba ny dimy volana. Mihidy tsikelikely izy io, saingy ho an’ny Advantisma dia nanomboka tamin’ny 9/11 izany fizotry ny fikatonana izany, ary mifarana amin’ny fahirano. Rehefa tonga ny fahirano, dia haneho na ny toetran’i Lameka taranak’i Kaina na ny toetran’i Lameka taranak’i Seta ianao. Ny isa mifandray amin’izany tantara izany ho an’i Lameka taranak’i Kaina dia 6 6 6, ary ny isa ho an’i Lameka taranak’i Seta sy ny fiangonana mpandresy dia 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.

Ny fisehoan’ireo toetra roa asehon’ireo Lameka roa sy ny 666 na ny 777 dia manomboka amin’ireo zava-mitranga izay mampifantoka ny sain’ny besinimaro amin’ny Advantisma, rehefa mipetraka ny fanontaniana hoe nahoana ny Advantista no nangina momba ny fampitandremana mikasika ireo vaingan’afo tany Nashville. Ny adihevitra mihamafy dia manjary fanehoana hita maso mialoha ny fikatonan’ny varavarana amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela, izay naseho an’ohatra tamin’ireo biby niakatra tamin’ny lalana misolampy nankao amin’ny sambo fiara. Naseho an’ohatra koa izany fampitandremana hita maso mihamafy izany tamin’ny fanandramana niainan’i Elia teo an-tendrombohitra Karmela sy tamin’ny hetsika Millerita tamin’ny taona 1844.

The Prophetic Structure of the Siege

Ny firafitra ara-paminanian’ny fahirano

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.

Ny rafitra ara-paminanian’ny fahirano iray izay miafara amin’ny fandravana ny tanàna dia maneho fe-potoana iray izay manomboka amin’ny famantarana iray ary mifarana amin’ny famantarana iray. Maneho fe-potoana iray sy fotoana iray voafaritra izy io. Aseho amin’ny fomba isan-karazany ny fe-potoana iforonan’ilay sary. Ny rafitra ara-paminaniana rehetra manana izany toetra izany ao amin’ny fijoroana ho vavolombelona avy amin’ny tsindrimandry dia samy tandindon’ny fotoam-pitsapana momba ny sarin’ny bibidia, izay mahatratra ny fara tampony amin’ny mariky ny bibidia.

“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.

“Ny ‘sarin’ny bibi-dia’ dia maneho ilay endriky ny protestantisma nivadi-pinoana izay hiforona rehefa hitady ny fanampian’ny fahefana sivily ireo fiangonana protestanta mba hampiharana an-tery ny foto-pinoany. Mbola ho faritana kosa ny ‘mariky ny bibi-dia’.” Hery Mifanandrina, 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.

Ny fe-potoana dia maneho ny fiforonan’ilay sary ho an’ny bibidia sady sarin’ny bibidia; ampiharina an-tery ny mariky ny bibidia rehefa tonga amin’ny dingana ahafahany mampisy lalàna momba ny Alahady amin’ny alalan’ny fitenenany ilay sary izay niforona tsikelikely. Ny mariky ny fahefan’i Roma dia naseho ara-tandindona tamin’ny alalan’i Nebokadnezara tamin’ny nandravana an’i Jerosalema. Na Babylona izany na Roma, ny firafitry ny fahirano dia manasongadina ny mpanjakan’ny avaratra amin’ny andro farany. Ny fahirano nataon’i Orhan nanomboka tamin’ny 1333 ka hatramin’ny 1337 sy ireo efa-taona nanomboka tamin’ny 27 Jolay 1449 ka hatramin’ny fahirano an’i Konstantinopla tamin’ny 1453 dia tsy maneho ara-tandindona fotsiny ny fe-potoana nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, fa ireo fahirano ireo koa dia manasongadina ny anjara asan’ny Silamo amin’ny maha-zanaky ny rivotra avy any atsinanana azy ao amin’ny faminanian’ny Baiboly. Ny lohahevitra momba ny mpanjakan’ny avaratra (Babylona na Roma) sy ny rivotra avy any atsinanana dia ny “siosion-dresaka avy any atsinanana sy avy any avaratra” ao amin’ny Daniela 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.

Fa ny vaovao avy any atsinanana sy avy any avaratra dia hampanahy azy: koa hivoaka amin'ny fahavinirana mafy izy handringana sy handevona tanteraka ny maro. Daniela 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.

Ny efa-taona nanomboka tamin’ny 27 Jolay 1449 ka hatramin’ny nanaovana fahirano an’i Constantinople tamin’ny 1453 dia tsy manondro fe-potoana efa-taona fotsiny, fa rehefa ampifandraisina amin’ny nahafatesan’i John Palaiologos tamin’ny 1448, dia dimy taona koa no enti-maneho io fe-potoana io.

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.

Hita taratra tamin’ireo fandravana an’i Jerosalema roa sy tamin’ny safodrano tamin’ny andron’i Noa io rafitra io. Hita ao amin’ilay Paska voalohany tany Ejipta izany, izay nitakiana ny hahitan’ilay anjely mpandringana ny famantarana ra teo amin’ny varavarana, ary nitarika an’i Farao sy ny tafiny ho ao an-dranomasina, mandra-pamotsorana ny rivotra avy any atsinanana sy mandra-panakatonan’ny rano ny varavaram-pidirana ho any amin’ny tany nampanantenaina. Hita ao amin’ny tantara alfa momba ny fiangonan’i Pergamosy nanomboka tamin’ny taona 313 ka hatramin’ny lalàna voalohany momba ny Alahady tamin’ny taona 321 io rafitra io, ary hita ao amin’ny tantara omega momba an’i Pergamosy nanomboka tamin’ny didim-panjakana navoakan’i Justinian tamin’ny taona 533 ka hatramin’ny lalàna momba ny Alahady tamin’ny taona 538 koa izany. Raha ny amin’i Pergamosy, dia na didy navoaka ampahibemaso na didim-panjakana ilay famantarana, nefa samy manomboka fe-potoana iray izay tonga amin’ny fara tampony amin’ny lalàna momba ny Alahady izy roa ireo.

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.

Ny rafitry ny fahirano sy ny fandravana an’i Jerosalema araka an’i Ezekiela dia nanomboka tamin’ny taona 587 tal. J.K. ka hatramin’ny taona 586 tal. J.K.: roa taona raha ampidirina ao amin’ny fanisana ny fiandohana sy ny fiafaran’ny fe-potoana, ary 1,5 taona raha tsy ampidirina ao amin’ny fanisana ireo. Ny rafitra ara-paminaniana iray hafa momba ny fahirano dia asehon’ny roa taona tao anatin’ny hetsika ara-tafika tao Panium ihany koa, izay nahitana ny ady tao Panium tamin’ny taona 200 tal. J.K. sy ny fahirano an’i Sidona tamin’ny taona 198 tal. J.K. Ny fahafatesan’ny vadin’i Ezekiela dia mifanandrify amin’ny fahafatesan’i Lameka sy ny fahafatesan’i Jaona Palaiologos ary ny ady tao Panium.