Five Hidden Months

Pichqa pakasqa killa

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.

1838 watapim Josiah Litchqa chunka kaq versiculopi rikuchisqa Islampa willakuyninta, chunka pichqayuq kaq versiculopi nisqa pachawan tinkuchispa, riqsichirqan. Chay pachaqa profeciapa wakin kaqninkuna Litchpaq pakasqaraqmi karqan. 1840 watapa agosto killanpa 1 kaq punchawninkamaqa, Litchmi 1838 wata qipaman “pichqa killa” nisqa willakuymanta payman riqsichisqa kaqpi hapipakuspa, aswan huntasqa riqsichikuyta qillqaspa mastarisqaña karqan. 1838 watapiqa Apocalipsis libropa isqun kaq capitulonpi “pichqa killa” nisqa willakuypa huk kaqninmi Litchpaq pakasqa karqan. Pichqa killamanta profeciapa pakasqa kaqninpa sellonmi 1840 wata ñawpaqta Litchpaq paskasqa karqan, chay sellopa paskakuyninmi 1840 watamanta 1844 watakama Diospa atiyninpa rikurimuyninta paqarichirqan.

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.

Pichqa kaq versiculopi rimasqa pichqa killakunaqa 2026 watakama pakasqam karqan. Elisabeth pichqa killantin pakakusqanmanta lluqsiptinmi Mary paywan huñukurqan. Maryqa chay pichqa killantin pakasqa kayta chunka llump'aq sipaskunamanta rikch'anachiwanmi tupachin, imaraykuchus Elisabethmantaqa hukniraymi Maryqa wiksayuq llump'aq sipas karqan, Elisabethñataq wawa wachakunanpaq kaq watankunataña pasasqa wiksayuq warmi karqan. Iskayninkupa wachakuyninkuqa, sapankapa imayna kasqanman hina, milagrom karqan, ichaqa Maryqa llump'aq sipasmi karqan. Llapan profetakunaqa kay pachapa tukukuyninmantam rimanku, hinallataq qhipa p'unchawkunapi Marypa unanchasqan llump'aq sipaskunaqa kinsa kaq angelpa Filadelfia kuyuriyninta hunt'achiq chay pichqa yachaysapa llump'aq sipaskunam kanku, paykunam pachak tawa chunka tawayuq waranqaman yupasqa kanku. Elisabethwan Marywanqa, Elisabethpa pichqa killantin pakakusqan qhipaman, suqta kaq killapim tupanakunku. Pichqa kaq versiculopi rimasqa pichqa killakunaqa 2026 watakama pakasqam karqan.

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.

Juan paqarimuptin, Maríaqa Nazaretman kutirqa, Zacaríastaq manañam upachu karqa. Maríaqa Elisabetwanmi karqa domingo punchawmanta kamachiy pachapi punku wichqakusqankama, chay pachapim profecía riman. Zacaríasqa upayachisqa alfa ñan unancham, hinallataq churin paqarimuptin rimaq omega ñan unanchapasmi. Zacaríasqa qallariypipas tukukuypipas kachkan, huk ñiqin angelpapas kimsa ñiqin angelpapas unanchan kaspa. Elisabetqa iskay ñiqin angelpa willakuyninmi, Maríataq pichqa killa pakakuy pacha tukukuptin Elisabetwan huñukuq chawpi tuta qapariypa willakuyninmi.

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.

Noépa pusaq runayuq ayllunqa pichqa killata arka ukhupi pakasqa karqan, chaymantataq arkaqa Ararat urqupi samarqan. Chawpi tuta qapariyqa Exeter llaqtapi iskay ñiqin angelwan hukllachakurqan, hinaspa 1844 watapi octubre killapa 22 ñiqin punchawninpi punku wichqakunankama hinalla karqan, chunka mana qarita riqsiq sipaskunamanta rikchanachiyta huntachispa. Maríaqa Exeter llaqtapi Elisabetwan hukllachakurqan, hinaspa Juanpa paqarimunankama hinalla karqan.

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.

1838 watapi Litchmanta pakasqa willakuyqa “pichqa killa” nisqa willakuymi karqa. Pichqa killapa pakasqa kayninqa arkapi kaq pusaq runawanmi unanchasqa kachkan; chayqa Elisabethpa wiksayuq kasqanpa ñawpaq pichqa killanpi pakakusqanmi. 1838 watapiqa Señormi chay pichqa killapa hawanpi makinta churaykuspa karqa, chay pichqa killapa hawanmanta makinta hurqunankama; chaywanmi Litchman saqirqa, huntakunanmanta chunka punchaw ñawpaqta, chay punchawninta qillqaspa riqsichinanpaq. Pichqa killamanta willakuypa sellon qipa punchawkunapi kichakuptin, kunan riqsichisqa kachkasqanman hina, qamqa 1844 watapa agustu killanpa 12 punchawninmanta 17 punchawninkama Exeterpi karpakunapi ruwasqa huñunakuypa suqta punchawninpi kanki; chaykunamanta qipamanmi suqta chunka suqtayuq punchawkuna karqa, 1844 watapa uktuwri killanpa 22 punchawninpi wichqasqa punkukama. Qanchis chunka iskayniyuq punchawmi karqa, ichaqa chay punchawkuna ñawpaqmanta willakuypa siqinpi churasqa kaptin, chaymantataq ñan unanchakuna sapanchasqa kaptinqa, Exeterpi karpakunapi huñunakuywan unanchasqa muyuykuspa harkaypa unanchan suqta punchaw kasqanta, chaykunamanta qipaman wichqasqa punkukama suqta chunka suqtayuq punchawkuna kasqantawanmi rikuyta atikun. Ñawpaqmanta willakuyman hinaqa, chay pachaqa 6 6 6 nisqawanmi unanchasqa kachkan.

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.

Exetermanta octubre killapa 22 punchawninkama kaqpi unanchasqa muyurispa harkaypa willakuynintaqa Cainpa suqta kaq mirayninpi kaq Lamechmi unanchan. Pichqa killamanta ñawpaqmanta willasqapa sellon kichakusqan qhipallantam punku wichqakun. Pisimanta pisim wichqakun, ichaqa Adventismopaqqa chay pisimanta pisi wichqakuyqa 9/11-pim qallarirqan, muyurispa harkaypitaq tukukun. Muyurispa harkay chayamuptinqa, Cainpa miraynin Lamechpa utaq Sethpa miraynin Lamechpa imayna sunquyuq kaynintam rikuchinki. Cainpa miraynin Lamechpaq chay willakuypa yupayninqa 6 6 6-mi, Sethpa miraynin Lamechpaqpas atipaq iglesiapaqpas yupayninqa 7 7 7-mi.

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.

Iskay Lamechkunawan, 666 utaq 777 yupaykunawanpas unanchasqa iskay sunqu kaykunapa rikhurimuyninqa, Nashville llaqtapa nina rump'ukunamanta paqta niq willakuymanta adventistakuna imarayku upallalla kasqankumanta tapukuy hatarimuptin, Adventismuta llapa runakunapa qhawariyninman apaq pasakuykunawan qallarimun. Aswan-aswanta hatunyachkaq ch'aqwayqa uywakuna arkaman yaykuna wichay ñanninta wicharisqankuwan ñawpaqmantaraq unanchasqa pisi pachallamanta chayamuq domingo kamachiypa wisq'asqa punkupa ñawpaqninpi ñawiwan rikuna rikuchikuyman tukupun. Aswan-aswanta hatunyachkaq, ñawiwan rikuna chay paqta niq willakuyqa Carmelo urqupi Elíasman pasakusqanwan, 1844 watapi millerita kuyuywanpas ñawpaqmantaraq unanchasqallataq karqa.

The Prophetic Structure of the Siege

Muyuykuspa hark’aypa ñawpaqmanta willakuq wakichiynin

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.

Llaqta thuñichiywan tukuq, llaqtata muyuykuspa wichq'aypa profecíapi ñiqichayninqa huk unanchawan qallariq, huk unanchawan tukuq pachatam unanchan. Huk pacha unaytapas, huk pacha tuputapas unanchan. Rikch'ayta paqarichiy pachaqa imaymana hinam unanchasqa kachkan. Diospa yuyaychasqan testimoniopi kay rikch'aq sapa profecía ñiqichayqa, manchay animalpa ch'ikunwan tukuq, chay animalpa rikch'ayninwan pruebaman churay pachatam ñawpaqmantaraq unanchachkan.

“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.

“‘Sallqa uywapaq rurasqa rikch'ay’ nisqaqa, iñiyninmanta t'aqakusqa protestantismoq chay rikch'aynintam unancha; chayqa protestante iglesiakuna dogmankunata hunt'achinankupaq Estadoq atiyninpa yanapayninta maskhaqtinkum wiñarinqa. ‘Sallqa uywapa unanchan’ nisqap ima kasqantaqa sut'inchanaraqmi kachkan.” Hatun Ch'aqway, 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.

Chay pacha t'aqaqa sallqa uywapaq ruwasqa, chay uywapa rikch'ayninpa paqarichiyninta unanchan; sallqa uywapa chimpunqa, ruwakuchkaq chay rikch'ay rimayninwan domingo p'unchawpaq huk kamachikuyta paqarichiyta atiqña kaptinmi, kamachikuywan chaskichikun. Romaq kamachikuy atiyninpa chimpunqa, Jerusalén llaqta thuñichisqa kaqtinmi, Nabucodonosorwan ñawpaqmantaraq unanchasqa karqan. Babilonia kaptinpas Roma kaptinpas, muyurispa hark'aypa imayna wakichisqa kayninqa tukukuynin p'unchawkunapi kaq chinchay suyumanta reyta astawan sut'inchan. Orhanpa 1333 watamanta 1337 watakama muyurispa hark'asqanwan, 1449 watapi julio killap 27 p'unchawninmanta 1453 watapi Constantinopla llaqtata muyurispa hark'aykama kaq tawa watakunawanqa, manam 1840 watapi agosto killap 11 p'unchawninmanta 1844 watapi octubre killap 22 p'unchawninkama kaq pacha t'aqallatachu ñawpaqmantaraq unanchanku; chay muyurispa hark'aykunaqa Bibliaq Profecianpi inti lluqsimuymanta wayrapa churinkuna hina Islampa ruwaynintapas astawan sut'inchanku. Chinchay suyumanta reymanta (Babilonia utaq Roma) hinaspa inti lluqsimuymanta wayramanta rimaq yuyayqa Daniel 11:45 nisqapi “inti lluqsimuymantawan chinchay suyumantawan hamuq willakuykuna” nisqanmi.

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.

Ichaqa inti lluqsimuna lawmanta chinchay lawmantawan willakuykuna payta hukmanyachinqa: chayraykum sinchi phiñakuyninwan lluqsinqa achka runakunata chinkachinanpaq, q'alata wañuchinanpaq ima. 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.

1449 watapi julio killapa 27 punchawninmanta 1453 watapi Constantinopla llaqtata muyuykuspa harkasqankama kaq tawa watakunaqa manam tawa watayuq pachallatachu riqsichin; aswanqa, 1448 watapi John Palaiologospa wañuyninwan huñusqa kaptinqa, chay pachaqa pichqa watawanpas unanchasqam kachkan.

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.

Kay ñiqichayqa Jerusalén llaqtapa iskay kutipi tuñichisqa kasqanpipas, Noépa hatun lloqllanpipas rikuchikun. Egiptopi ñawpaq kaq Pascuapipas kachkanmi, chaypim tukuchiq angelqa punkupi yawarpa unanchanta rikunan karqan; chay punkum Faraóntawan paypa ejercitontawan lamar qochaman pusarqan, inti lluqsimunan lawmanta wayrakuna kacharisqa kanankama hinaspa yakukunapas suyuchisqa allpaman haykunapaq punkuta wisqanankama. Kay ñiqichayqa Pérgamo iglesiapa alfa ñawpa willakuyninpi kachkan, 313 watamanta 321 watapi ñawpaq kaq domingo punchawmanta kamachikuykama, hinallataq Pérgamopa omega ñawpa willakuyninpi kachkan, 533 watapi Justinianopa kamachiy qillqanmantapacha 538 watapi domingo punchawmanta kamachikuykama. Pérgamopiqa unanchaqa lliwman willasqa kamachikuymi utaq kamachiy qillqam, ichaqa iskayninmi domingo punchawmanta kamachikuypi tukukuq pachata qallarichin.

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.

Ezequielpa Jerusalén llaqtata muyurispa wichq'aypa, thuñichiypa ima wakichiyninqa Cristo manaraq paqarimuqtin 587 watamanta 586 watakama karqan: pachapa qallariynintapas tukukuynintapas yupayman yaykuchispaqa iskay wata, chaykunata mana yupayman yaykuchispaqa 1.5 wata. Profecíapi muyurispa wichq'aypa huk wakichiyninpas Panium awqanakuypaq puriypi iskay watawanmi rikuchikun; chay puriypiqa Cristo manaraq paqarimuqtin 200 watapi Panium awqanakuy, Cristo manaraq paqarimuqtin 198 watapi Sidón llaqtata muyurispa wichq'ay ima karqan. Ezequielpa warminpa wañuyninqa Lamecpa wañuyninwan, Juan Palaiologospa wañuyninwan, Panium awqanakuywan ima tupan.