Five Hidden Months
Amezi atanu ahishwe
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 bugaragazwa n’umurongo wa cumi, bwatanzwe na Josiah Litch mu mwaka wa 1838, abuhuza n’igihe kivugwa mu murongo wa cumi na gatanu. Icyo gihe hari bimwe mu bigize ubwo buhanuzi byari bikihishe Litch. Ku wa 1 Kanama 1840, Litch yari amaze gutangaza ibisobanuro birambuye kurushaho, bishingiye ku byo yari yarahishuriwe mu butumwa bw’“amezi atanu” nyuma y’umwaka wa 1838. Mu mwaka wa 1838, igice cy’ubutumwa bw’“amezi atanu” bwo mu gice cya cyenda cy’Ibyahishuwe cyari kigihishe Litch. Igice cyari gihishwe cy’ubuhanuzi bw’amezi atanu cyabumburiwe Litch mbere y’umwaka wa 1840, kandi uko kubumburwa kwatumye imbaraga z’Imana zigaragara kuva mu mwaka wa 1840 kugeza 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 ahishwe kugeza mu mwaka wa 2026. Igihe Elizabeti yavaga mu bwihisho nyuma y’amezi atanu, Mariya yaje kumusanga. Mariya ahuza ayo mezi atanu yo kwihisha n’umugani w’abari cumi, kuko, mu buryo butandukanye na Elizabeti, Mariya yari umwari utwite, naho Elizabeti yari umugore utwite wari wararengeje imyaka yo kubyara. Kuri buri wese muri bo, ivuka ry’umwana we ryari igitangaza mu buryo bwaryo, ariko Mariya yari umwari. Abahanuzi bose bavuga iby’imperuka y’isi, kandi abari bahagarariwe na Mariya mu minsi y’imperuka ni abari batanu b’abanyabwenge bagize umutwe wa Filadelifiya w’umumarayika wa gatatu, umubare wabo ukaba ibihumbi ijana na mirongo ine na bine. Elizabeti na Mariya bahura mu kwezi kwa gatandatu nyuma y’amezi atanu Elizabeti yamaze yihishe. Amezi atanu avugwa ku murongo wa gatanu yari ahishwe kugeza 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 yavukaga, Mariya yasubiye i Nazareti, kandi Zakariya ntiyari akiri ikiragi. Mariya yari kumwe na Elisabeti kugeza ubwo urugi rwakingwaga mu gihe cy’itegeko ryo ku Cyumweru, ari bwo ubuhanuzi buvuga. Zakariya ni ikimenyetso kiranga inzira cya Alufa gihindurwa ikiragi, akaba kandi ikimenyetso kiranga inzira cya Omega kivuga igihe umuhungu we avutse. Zakariya ari ku ntangiriro no ku iherezo, ahagarariye marayika wa mbere n’uwa gatatu. Elisabeti ni ubutumwa bwa marayika wa kabiri, naho Mariya akaba ubutumwa bw’urusaku rwo mu gicuku bwifatanya na Elisabeti ku iherezo ry’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 uhishwe mu nkuge, hanyuma inkuge ihagarara ku musozi wa Ararati. Ijwi ryo mu gicuku ryifatanyije n’umumarayika wa kabiri i Exeter, rikomeza kumvikana kugeza ubwo urugi rwafungwaga ku wa 22 Ukwakira 1844, mu isohozwa ry’umugani w’abakobwa icumi. Mariya yasanze Elisabeti i Exeter, akomeza kuhaba kugeza 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 bwahishwe Litch mu 1838 bwari ubutumwa bw’“amezi atanu.” Guhishwa kw’amezi atanu gushushanywa n’abantu umunani bari mu nkuge; ni ukwihisha kwa Elisabeth mu mezi atanu ya mbere yo gutwita kwe. Ni Umwami wari utwikiriye amezi atanu n’ikiganza cye mu 1838, kugeza igihe yakuye ikiganza cye kuri ayo mezi atanu, akemerera Litch gutangaza itariki iminsi icumi mbere y’isohozwa ryayo. Iyo ubutumwa bw’amezi atanu bubumbuwe mu minsi y’imperuka, nk’uko burimo kugaragazwa ubu, uba ugeze ku minsi itandatu y’amateraniro y’ingando yabereye i Exeter, kuva ku wa 12 kugeza ku wa 17 Kanama 1844, yakurikiwe n’iminsi mirongo itandatu n’itandatu kugeza ku rugi rwakinzwe ku wa 22 Ukwakira 1844. Hari iminsi mirongo irindwi n’ibiri, ariko iyo ishyizwe ku murongo w’ubuhanuzi maze ibimenyetso biranga inzira bigashyirwa ukwabyo, bishobora kugaragara ko ikimenyetso cyo kugotwa cyashushanywaga n’amateraniro y’ingando yabereye i Exeter cyari iminsi itandatu yakurikiwe n’iminsi mirongo itandatu n’itandatu kugeza ku rugi rukinze. Mu buryo bw’ubuhanuzi, icyo gihe kigaragazwa nka 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 yo kugotwa, nk’uko agaragazwa na Exeter kugeza ku wa 22 Ukwakira, ashushanywa na Lameki wo mu gisekuru cya gatandatu gikomoka kuri Kayini. Urugi rukingwa nyuma gato y’uko ubuhanuzi bw’amezi atanu bukuweho ikimenyetso cyabufungaga. Rugenda rukingwa, ariko mu Bwadiventisiti uko gukingwa kwatangiye kuri 9/11, kandi kurangirira ku kugotwa. Igihe cyo kugotwa nikigera, muzagaragaza imico ya Lameki wo mu rubyaro rwa Kayini cyangwa iya Lameki wo mu rubyaro rwa Seti. Umubare uranga ayo mateka kuri Lameki wo mu rubyaro rwa Kayini ni 6 6 6, naho umubare wa Lameki wo mu rubyaro rwa Seti n’uw’itorero rinesha 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.
Kwigaragaza kw’imico ibiri ishushanywa na ba Lameki babiri ndetse na 666 cyangwa 777 gutangirana n’ibiba bituma ubwadiventisiti bwibandwaho na rubanda, igihe hatangiye kwibazwa impamvu Abadiventisiti bacecetse ku muburo w’imipira y’umuriro y’i Nashville. Impaka zigenda zirushaho gukara zihinduka igihamya kigaragarira amaso kibanziriza gukingwa k’urugi kw’itegeko ry’Icyumweru rigiye kuza vuba, ibyo bikaba byarashushanywaga n’inyamaswa zazamukaga inzira ihanamye zinjira mu nkuge. Uwo muburo ugaragarira amaso ugenda urushaho gukomera na wo washushanywaga n’ibyabaye kuri Eliya ku musozi wa Karumeli ndetse n’urugaga rw’abayoboke ba Miller rwo mu 1844.
The Prophetic Structure of the Siege
Imiterere ya gihanuzi 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 ya gihanuzi y’igikorwa cyo kugota umujyi kirangirana no kurimbuka kwawo ishushanya intera y’igihe itangirana n’ikimenyetso ikarangirana n’ikimenyetso. Ishushanya intera y’igihe ndetse n’umwanya wihariye mu gihe. Igihe cyo kuremwa kw’igishushanyo kigaragazwa mu buryo bunyuranye. Buri miterere ya gihanuzi nk’iyo iboneka mu buhamya bwahumetswe ishushanya igihe cy’igeragezwa ryerekeye igishushanyo cy’inyamaswa, kigera ku ndunduro yacyo mu kimenyetso cy’inyamaswa.
“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 cy’inyamaswa’ kigereranya uburyo bw’Ubuporotesitanti bw’ubuhakanyi buzabaho igihe amatorero y’Abaporotesitanti azashaka ubufasha bw’ubutegetsi bwa Leta kugira ngo ashyire mu bikorwa ku gahato amahame yayo. ‘Ikimenyetso cy’inyamaswa’ cyo kiracyakeneye gusobanurwa.” Intambara Ikomeye, 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.
Icyo gihe kigereranya ikorwa ry’igishushanyo kigenewe inyamaswa kandi kikaba icyayo; ikimenyetso cy’inyamaswa gishyirwaho ku gahato igihe igishushanyo kimaze igihe gikorwa kigeze aho gishobora kuvuga kigashyiraho itegeko ryo ku Cyumweru. Ikimenyetso cy’ubutware bwa Roma cyashushanyijwe na Nebukadinezari igihe Yerusalemu yarimburwaga. Yaba Babuloni cyangwa Roma, imiterere y’uko kugota ishimangira ibyerekeye umwami w’amajyaruguru mu minsi y’imperuka. Ukugota kwakozwe na Orhan kuva mu wa 1333 kugeza mu wa 1337, hamwe n’imyaka ine kuva ku wa 27 Nyakanga 1449 kugeza ku kugotwa kwa Constantinople mu wa 1453, ntibishushanya gusa igihe cyo kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, ahubwo ibyo bikorwa byo kugota binashimangira uruhare rwa Isilamu nk’abana b’umuyaga w’iburasirazuba wo mu buhanuzi bwa Bibiliya. Insanganyamatsiko y’umwami w’amajyaruguru (Babuloni cyangwa Roma) n’umuyaga w’iburasirazuba ni “inkuru zivuye iburasirazuba n’izivuye mu majyaruguru” zivugwa 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 ziturutse iburasirazuba n’ikasikazi zizamuhagarika umutima: ni cyo gituma azasohokana umujinya mwinshi kugira ngo arimbure kandi atsembeho benshi. 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 yo kuva ku wa 27 Nyakanga 1449 kugeza ku kugotwa kwa Constantinople mu 1453 ntigaragaza gusa igihe cy’imyaka ine, ahubwo iyo ihujwe n’urupfu rwa John Palaiologos rwo mu 1448, icyo gihe 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 byombi Yerusalemu yarimbuwe no mu mwuzure wo mu gihe cya Nowa. Igaragarira muri Pasika ya mbere yo muri Egiputa, igihe byasabwaga ko marayika urimbura abona ikimenyetso cy’amaraso ku rugi, bikajyana Farawo n’ingabo ze mu nyanja kugeza ubwo imiyaga y’iburasirazuba yarekuwe maze amazi agakinga umuryango wo kwinjira mu gihugu cy’isezerano. Iyo miterere igaragarira mu mateka ya alufa y’itorero ry’i Perugamo, kuva mu mwaka wa 313 kugeza ku itegeko rya mbere ry’Icyumweru ryo mu mwaka wa 321, kandi igaragarira no mu mateka ya omega ya Perugamo, kuva ku itegeko-teka rya Justinian ryo mu mwaka wa 533 kugeza ku itegeko ry’Icyumweru ryo mu mwaka wa 538. Ku byerekeye Perugamo, ikimenyetso kiba ari iteka cyangwa itegeko-teka, ariko buri kimwe muri byo gitangiza igihe gisozwa n’itegeko ry’Icyumweru.
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’igihe cyo kugotwa no kurimburwa kwa Yerusalemu ivugwa na Ezekiyeli yari iyo kuva mu mwaka wa 587 mbere ya Kristo kugeza mu mwaka wa 586 mbere ya Kristo: imyaka ibiri iyo mu kubara icyo gihe habarirwamo intangiriro n’iherezo byacyo, n’umwaka umwe n’igice iyo bitabarirwamo. Indi miterere y’ukugota ivugwa mu buhanuzi na yo igaragazwa n’imyaka ibiri y’urugamba rwa Panium, rwari rukubiyemo intambara ya Panium yo mu mwaka wa 200 mbere ya Kristo no kugotwa kwa Sidoni mu mwaka wa 198 mbere ya Kristo. Urupfu rw’umugore wa Ezekiyeli ruhura n’urupfu rwa Lameki, urupfu rwa John Palaiologos n’intambara ya Panium.