Five Hidden Months
Amezi atanu ahishijwe
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.
Ubutumwa bwa Isilamu, nk’uko bwerekanwa mu murongo wa cumi, bwashikirijwe na Josiah Litch mu mwaka wa 1838 mu bijanye n’igihe cerekanywe mu murongo wa cumi na gatanu. Ico gihe, hari ibice vy’ubwo buhanuzi vyari bikiri bihishijwe Litch. Ku wa 1 Myandagaro 1840, Litch yari amaze gusohora insobanuro irushirije kuba yuzuye, yisunze ivyo yari yarahishuriwe inyuma y’umwaka wa 1838 bivuye mu butumwa bw’“amezi atanu.” Mu mwaka wa 1838, igice c’ubutumwa bw’“amezi atanu” bwo mu gice c’icenda c’Ivyahishuriwe Yohana cari kigihishijwe Litch. Igice cari gihishijwe c’ubuhanuzi bw’amezi atanu carakuweko ikidodo, gihishurirwa Litch imbere y’umwaka wa 1840, kandi ukwo gukurwako ikidodo kwatumye ububasha bw’Imana bwigaragaza kuva mu mwaka wa 1840 gushika mu wa 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.
Amezi atanu avugwa ku murongo wa gatanu yari yarahishijwe gushika mu mwaka wa 2026. Igihe Elisabeti yarangiza amezi atanu yo kwinyegeza, Mariya yaramusanze. Mariya ahuza ayo mezi atanu yo kwinyegeza n’umugani w’abigeme cumi b’amasugi, kuko, mu buryo butandukanye na Elisabeti, Mariya yari umwigeme w’isugi afise inda, Elisabeti na we yari umugore afise inda kandi yari yararengeje imyaka yo kuvyara. Ukuvyara kwabo bompi kwari ukw’igitangaro, umwe wese mu buryo bwiwe, ariko Mariya yari umwigeme w’isugi. Abahanuzi bose bavuga ivy’iherezo ry’isi, kandi abigeme b’amasugi bagereranywa na Mariya mu misi y’iherezo ni ba bigeme batanu b’amasugi b’abanyabwenge bagize umuhari wa Filadelufiya w’umumarayika wa gatatu, bakaba baharurwa nk’ibihumbi ijana na mirongo ine na bine. Elisabeti na Mariya bahura mu kwezi kwa gatandatu, inyuma y’amezi atanu Elisabeti yamaze yinyegeje. Amezi atanu avugwa ku murongo wa gatanu yari yarahishijwe gushika mu mwaka wa 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.
Igihe Yohana yavuka, Mariya yasubiye i Nazareti, kandi Zakariya ntiyari akiri ikiragi. Mariya yari kumwe na Elizabeti gushika aho umuryango wugaye mu gihe c’itegeko ry’umusi w’iyinga, ari na ho ubuhanuzi buvuga. Zakariya ni ikimenyetso c’inzira ca alufa kigirwa ikiragi, akaba kandi ikimenyetso c’inzira ca omega kivuga igihe umuhungu wiwe avutse. Zakariya ari ku ntango no kw’iherezo, agereranya umumarayika wa mbere n’uwa gatatu. Elizabeti ni ubutumwa bw’umumarayika wa kabiri, Mariya na we akaba ubutumwa bw’akamo ko mu gicugu bwifatanya na Elizabeti ku mpera y’amezi atanu yo kwihisha.
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.
Umuryango wa Nowa, wari ugizwe n’abantu umunani, wamaze amezi atanu uhishijwe mu bwato, hanyuma ubwo bwato buruhukira ku musozi wa Ararati. Akamo ko mu gicugu kifatanije n’umumarayika wa kabiri i Exeter, kabandanya gushika umuryango wugariwe ku wa 22 Gitugutu 1844, mu gushitsa umugani w’inkumi cumi. Mariya yifatanije na Elisabeti i Exeter, abandanya gushika Yohana avutse.
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.
Ubutumwa bwari bwarahishijwe Litch mu 1838 bwari ubutumwa bw’“amezi atanu.” Uguhishwa kw’amezi atanu kugereranywa n’abantu umunani bari mu bwato; ni ukwihisha kwa Elisabeth mu mezi atanu ya mbere y’imbanyi yiwe. Umwami ni we yari agumije ukuboko kwiwe hejuru y’amezi atanu mu 1838, gushika akuye ukuboko kwiwe kuri ayo mezi atanu, bituma Litch ashobora gutangaza itariki hasigaye imisi cumi ngo ishike. Iyo ubutumwa bw’amezi atanu bukuweko ikimatanisho mu misi y’iherezo, nk’uko buriko burashikirizwa ubu, uba ugeze ku misi itandatu y’ikoraniro ryo mw’ikambi ryabereye i Exeter, kuva ku wa 12 gushika ku wa 17 Myandagaro 1844, yakurikiwe n’imisi mirongo itandatu n’itandatu gushika ku rugi rwugaye rwo ku wa 22 Gitugutu 1844. Hari imisi mirongo irindwi n’ibiri, ariko iyo itondetswe ku murongo w’ubuhanuzi, maze ibimenyetso vyo ku nzira bigashirwa ukwavyo, birashoboka kubona ko ikimenyetso c’ugusugereza cagereranywa n’ikoraniro ryo mw’ikambi ryabereye i Exeter cari ikiringo c’imisi itandatu yakurikiwe n’imisi mirongo itandatu n’itandatu gushika ku rugi rwugaye. Mu buryo bw’ubuhanuzi, ico kiringo kigereranywa na 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.
Amateka y’ugusugerezwa, nk’uko ashushanywa na Exeter gushika ku wa 22 Gitugutu, ashushanywa na Lameki wo mu runganwe rwa gatandatu rukomoka kuri Kayini. Urugi rurugarwa ubwo nyene ubuhanuzi bw’amezi atanu bumaze gukurwako ikidodo. Rugenda rurugarwa intambwe ku yindi, ariko ku bijanye n’Ubwadiventisiti, iryo yugara ry’intambwe ku yindi ryatanguye kuri 9/11, rikaba rirangirira ku gusugerezwa. Ugusugerezwa nikwashika, muzogaragaza ingeso za Lameki wo mu ruvyaro rwa Kayini canke iza Lameki wo mu ruvyaro rwa Seti. Igitigiri c’ayo mateka kuri Lameki wo mu ruvyaro rwa Kayini ni 6 6 6, na ho igitigiri ca Lameki wo mu ruvyaro rwa Seti n’ishengero ryatsinze ni 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.
Ukugaragara kwa kamere zibiri zishushanywa na ba Lameki babiri hamwe na 666 canke 777 gutangurana n’ibiba bituma abantu bahanga amaso idini ry’Abadiventisiti, mu gihe havuka ikibazo c’igituma Abadiventisiti bari binumiye ku mburi yerekeye ibibumbe vy’umuriro vy’i Nashville. Izo mpari zigenda zirushiriza gukomera zerekana imbere y’igihe, mu buryo buboneka, urugi rwugaye rw’itegeko ryo ku wa mungu rigiye kuza vuba, nk’uko vyari vyarashushanyijwe n’ibikoko vyaduga inzira ihanamye vyinjira mu bwato. Iyo mburi iboneka igenda irushiriza gukomera yari kandi yarashushanyijwe n’ivyashikiye Eliya ku musozi Karumeli hamwe n’umuhari w’abayoboke ba Miller wo mu 1844.
The Prophetic Structure of the Siege
Imiterere y’ubuhanuzi y’ukugotwa
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.
Imiterere y’ubuhanuzi y’ukuzingira igisagara kurangirana n’ugusangangurwa kwaco igereranya ikiringo c’igihe gitangurwa n’ikimenyetso kandi kikarangizwa n’ikimenyetso. Igereranya ikiringo c’igihe be n’akanya kanaka mu gihe. Ikiringo co gushiraho igishushanyo kigereranywa mu buryo butandukanye. Imiterere yose y’ubuhanuzi ya bene ubwo bwoko iri mu ntahe yahumetswe igereranya ikiringo co kugeragezwa ku bijanye n’igishushanyo c’igikoko, ikiringo kirangirana n’ikimenyetso c’igikoko.
“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.
“‘Igishushanyo c’igikoko’ kigereranya ubwo bwoko bw’Ubuporotesitanti bwataye ukwizera buzotsimbatara igihe amashengero y’Abaporotesitanti azokwitura ubutegetsi bwa Leta kugira ngo buyafashe gutegeka abantu gukurikiza inyigisho zayo. ‘Ikimenyetso c’igikoko’ kiracakeneye gusigurwa.” Intambara Ihambaye, 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.
Ico kiringo kigereranya ukubumbwa kw’igishushanyo gishingirwa igikoko kandi gisa na co; abantu bahatirwa kwakira ikimenyetso c’igikoko igihe ico gishushanyo camaze igihe kibumbwa gishitse aho gishobora kuvuga itegeko ry’umusi w’iyinga rikabaho. Ikimenyetso c’ububasha bwa Roma cari carerekanywe mu buryo bw’ikigereranyo na Nebukadinezari igihe Yerusalemu yasangangurwa. Yaba Babuloni canke Roma, imiterere y’ukugota igisagara ishimika ku mwami wo mu buraruko wo mu misi y’iherezo. Ukugota kwa Orhan kuva mu 1333 gushika mu 1337 hamwe n’imyaka ine kuva ku wa 27 Mukakaro 1449 gushika ku kugotwa kwa Konsitantinopule mu 1453 ntibigereranya gusa ikiringo co kuva ku wa 11 Myandagaro 1840 gushika ku wa 22 Gitugutu 1844, ariko ukwo kugota kwompi gushimika kandi ku ruhara Isilamu irangura nk’abana b’umuyaga wo mu buseruko wo mu buhanuzi bwa Bibiliya. Insanganyamatsiko y’umwami wo mu buraruko (Babuloni canke Roma) n’umuyaga wo mu buseruko ni “inkuru ziva mu buseruko no mu buraruko” zo muri Daniyeli 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.
Ariko inkuru zizova i burasirazuba n’i buraruko zizomuhagarika umutima: ni co gituma azosohokana uburake bwinshi kugira ngo ahonye, kandi aherengeteze benshi rwose. Daniyeli 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.
Imyaka ine kuva ku wa 27 Mukakaro 1449 gushika ku kugotwa kwa Constantinople mu 1453 ntigaragaza gusa ikiringo c’imyaka ine, ahubwo iyo ihujwe n’urupfu rwa John Palaiologos mu 1448, ico kiringo kigaragazwa kandi n’imyaka itanu.
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.
Iyo miterere igaragarira mu bihe vyompi Yerusalemu yasangangurwa no mu mwuzure wo mu gihe ca Nowa. Igaragarira muri Pasika ya mbere yo muri Egiputa, igihe vyasabwa ko umumarayika murimbuzi abona ikimenyetso c’amaraso ku muryango, ivyo bikaba vyarajanye Farawo n’ingabo ziwe mu kiyaga gushika aho imiyaga yo mu buseruko yarekurirwa maze amazi akugara umuryango wo kwinjira mu gihugu c’isezerano. Iyo miterere igaragarira muri kahise k’alufa k’ishengero ry’i Perugamo, kuva mu mwaka wa 313 gushika kw’itegeko rya mbere ry’umusi w’iyinga ryo mu mwaka wa 321, kandi ikagaragarira muri kahise k’omega ka Perugamo, kuva kw’iteka rya Justinian ryo mu mwaka wa 533 gushika kw’itegeko ry’umusi w’iyinga ryo mu mwaka wa 538. Ku bijanye na Perugamo, ikimenyetso ni icagezwe canke iteka, ariko ivyo vyompi bitangura ikiringo gisozerwa n’itegeko ry’umusi w’iyinga.
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.
Imiterere y’ukwugariza no gusambura Yeruzalemu kwa Ezekiyeli yari iyo kuva mu mwaka wa 587 imbere ya Kristo gushika mu mwaka wa 586 imbere ya Kristo: imyaka ibiri iyo ico kiringo giharuwe harimwo intango n’iherezo ryaco, n’umwaka umwe n’igice iyo giharuwe hatarimwo intango n’iherezo ryaco. Iyindi miterere y’ukwugariza yo mu buhanuzi na yo nyene igaragazwa n’imyaka ibiri mw’isekeza rya gisirikare rya Panium, ryarimwo intambara ya Panium yo mu mwaka wa 200 imbere ya Kristo n’ukwugarizwa kwa Sidoni mu mwaka wa 198 imbere ya Kristo. Urupfu rw’umugore wa Ezekiyeli ruhuye n’urupfu rwa Lameki, urupfu rwa Yohani Palaiologos hamwe n’intambara ya Panium.