Five Hidden Months
Mwedzi Mishanu Yakavanzika
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.
Shoko reIslam, sezvarinomiririrwa nendima yegumi, rakapiwa naJosiah Litch muna 1838 richibatanidzwa nenguva yakataurwa mundima yegumi neshanu. Panguva iyoyo paiva nezvikamu zvechiporofita zvakanga zvakavanzika kuna Litch. Pakazosvika musi wa1 Nyamavhuvhu 1840, Litch akanga abudisa tsananguro yakadzama zvikuru, yakavakirwa pane zvakanga zvazarurirwa kwaari pashure pa1838 zvichibva mushoko re“mwedzi mishanu.” Muna 1838, chikamu cheshoko re“mwedzi mishanu” riri muna Zvakazarurwa chitsauko chepfumbamwe chakanga chakavanzika kuna Litch. Chikamu chakanga chakavanzika chechiporofita chemwedzi mishanu chakabvisirwa Litch chisimbiso gore ra1840 risati rasvika, uye kubviswa kwechisimbiso uku kwakaita kuti simba raMwari riratidzwe kubva muna 1840 kusvika muna 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.
Mwedzi mishanu yomundima yechishanu yakanga yakavanzwa kusvikira muna 2026. Elisabeth paakabuda mukuvanda kwake kwemwedzi mishanu, Mary akabatana naye. Mary anowiriranisa mwedzi mishanu yokuvanda nomufananidzo wemhandara gumi, nokuti, kusiyana naElisabeth, Mary aiva mhandara yaiva nepamuviri, uye Elisabeth aiva mukadzi aiva nepamuviri akanga apfuura zera rokubereka vana. Kuberekwa kwacho kwose kuri kuviri kwaiva kwechishamiso, kumwe nokumwe nenzira yakwo, asi Mary aiva mhandara. Vaprofita vose vanotaura nezvokuguma kwenyika, uye mhandara dzinomiririrwa naMary mumazuva okupedzisira ndidzo mhandara shanu dzakachenjera dzinoumba sangano rePhiladelphia remutumwa wechitatu, dzinoverengwa kuva zviuru zana nemakumi mana nezvina. Elisabeth naMary vanosangana mumwedzi wechitanhatu, pashure pemwedzi mishanu yokuvanda kwaElisabeth. Mwedzi mishanu yomundima yechishanu yakanga yakavanzwa kusvikira muna 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.
Pakaberekwa Johane, Maria akadzokera kuNazareta, uye Zakaria akanga asisiri mbeveve. Maria akanga ari pamwe naErizabheti kusvikira mukova wavharwa panguva yemutemo weSvondo, apo chiporofita chinotaura. Zakaria ndiye chiratidzo chepanzira chearifa chinoitwa mbeveve, uyewo chiratidzo chepanzira cheomega chinotaura panoberekwa mwanakomana wake. Zakaria ari pakutanga napakuguma, achimiririra mutumwa wokutanga pamwe chete nowechitatu. Erizabheti ndiye shoko remutumwa wechipiri, uye Maria ndiye shoko rokudanidzira kwapakati pousiku rinobatana naErizabheti pakupera kwemwedzi mishanu yokuvanda.
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.
Mhuri yaNoa yevanhu vasere yakanga yakavanzwa muareka kwemwedzi mishanu, uye areka ikabva yazorora paGomo reArarati. Kudanidzira kwapakati pousiku kwakabatana nengirozi yechipiri kuExeter, kukapfuurira kusvikira musuo wavharwa musi wa22 Gumiguru 1844, zvichizadzisa mufananidzo wemhandara gumi. Maria akabatana naErizabheti kuExeter, akaramba aripo kusvikira pakuberekwa kwaJohani.
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.
Shoko rakanga rakavanzirwa Litch muna 1838 rakanga riri shoko re“mwedzi mishanu.” Kuvanzwa kwemwedzi mishanu kunomiririrwa nevanhu vasere vaiva muareka; ndiko kuvanda kwaElisabeth mumwedzi mishanu yokutanga yokuzvitakura kwake. NdiIshe akanga akaisa ruoko Rwake pamusoro pemwedzi mishanu muna 1838, kusvikira abvisa ruoko Rwake pamusoro pemwedzi mishanu, achibvumira Litch kutsikisa zuva racho mazuva gumi kuzadzika kwaro kusati kwaitika. Kana shoko remwedzi mishanu rabviswa chisimbiso mumazuva okupedzisira, sezvariri kutsanangurwa iye zvino, munenge muri pamazuva matanhatu emusangano wemusasa weExeter, kubva musi wa12 kusvika musi wa17 Nyamavhuvhu, 1844, ayo akateverwa nemazuva makumi matanhatu nematanhatu kusvika pamukova wakavharwa womusi wa22 Gumiguru, 1844. Paiva nemazuva makumi manomwe nemaviri, asi paanoiswa pamutsetse wouprofita uye zvicherechedzo zvenzira zvobva zvatsaurwa, zvinogona kuonekwa kuti chiratidzo chokukombwa chaimiririrwa nemusangano wemusasa weExeter chaiva mazuva matanhatu akateverwa nemazuva makumi matanhatu nematanhatu kusvikira pamukova wakavharwa. Nenzira youprofita, nguva iyi inoratidzwa ichinzi 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.
Nhoroondo yekukombwa, sezvainomiririrwa neExeter kusvikira musi wa22 Gumiguru, inomiririrwa naRameki wechizvarwa chechitanhatu mudzinza raKaini. Musuwo unovharwa chisimbiso chechiporofita chemwedzi mishanu chichangobva kubviswa. Unovharwa zvishoma nezvishoma, asi kuchitendero cheAdventist kuvharwa uku kwakatanga pa9/11, uye kunoguma pakukombwa. Kana kukombwa kwasvika, mucharatidza hunhu hwaRameki wedzinza raKaini kana kuti hwaRameki wedzinza raSeti. Nhamba yenhoroondo iyoyo kuna Rameki wedzinza raKaini ndi6 6 6, uye nhamba yaRameki wedzinza raSeti neyekereke inokunda ndi7 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.
Kuratidzwa kwehunhu huviri hunomiririrwa nevanhu vaviri vanonzi Rameki uye nenhamba dzinoti 666 kana 777 kunotanga nezviitiko zvinoita kuti chiAdventist chicherechedzwe neveruzhinji, panomutswa mubvunzo wokuti nei vaAdventist vakanga vakanyarara nezveyambiro pamusoro pemabhora emoto eNashville. Gakava rinoramba richiwedzera rinova chiratidziro chinooneka chinotangira mukova wakavharwa womutemo weSvondo uri kuuya nokukurumidza, uyo wakanga wafanofananidzirwa nemhuka dzaikwira nomukwidza dzichipinda muareka. Yambiro inooneka inoramba ichiwedzera yakanga yafanofananidzirwawo nezvakaitika kuna Eria paGomo reKarimeri uye nebato revaMillerite romuna 1844.
The Prophetic Structure of the Siege
Chimiro Chechiporofita Chekukomba
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.
Chimiro chouprofita chokukombwa kweguta kunoguma nokuparadzwa kwaro chinomiririra nhambo yenguva inotanga nechiratidzo uye inoguma nechiratidzo. Chinomiririra nhambo yenguva uyewo nguva chaiyo. Nhambo yokuumbwa kwomufananidzo inomiririrwa nenzira dzakasiyana-siyana. Chimiro chimwe nechimwe chouprofita chorudzi urwu chiri muuchapupu hwakafuridzirwa chinofananidzira nguva yokuedzwa panyaya yomufananidzo wechikara, inoguma nomucherechedzo wechikara.
“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.
“‘Mufananidzo wakaitirwa chikara’ unomiririra chimiro ichocho chechiPurotesitendi chakatsauka pakutenda chichazoumbwa apo makereke echiPurotesitendi achatsvaka rubatsiro rwesimba rehurumende pakumanikidza vanhu kutevedzera dzidziso dzawo. ‘Mucherechedzo wechikara’ uchiri kufanira kutsanangurwa.” Hondo Huru, 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.
Nguva iyi inomiririra kuumbwa kwemufananidzo unoitirwa chikara uye uri wechikara; mucherechedzo wechikara unomanikidzirwa apo mufananidzo unenge uchiumbwa unosvika padanho raunokwanisa kuita kuti mutemo weSvondo uvepo nokutaura. Mucherechedzo wechiremera cheRoma wakafanofananidzirwa naNebhukadhinezari pakaparadzwa Jerusarema. Ingava Bhabhironi kana Roma, maumbirwo okukomba anosimbisa mambo wokuchamhembe mumazuva okupedzisira. Kukomba kwaOrhan kubva muna 1333 kusvikira muna 1337 pamwe chete nemakore mana kubva musi wa27 Chikunguru 1449 kusvikira pakukombwa kweConstantinople muna 1453 hazvingofanofananidziri nguva kubva musi wa11 Nyamavhuvhu 1840 kusvikira musi wa22 Gumiguru 1844 chete, asi kukomba uku kunosimbisawo basa reIslam sevana vemhepo yokumabvazuva youprofita hweBhaibheri. Dingindira ramambo wokuchamhembe (Bhabhironi kana Roma) nemhepo yokumabvazuva ndiro “mashoko anobva kumabvazuva nokuchamhembe” ari muna Dhanieri 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.
Asi mashoko anobva kumabvazuva nokuchamhembe achamuvhundutsa: naizvozvo achabuda nehasha huru kuti aparadze uye atsakatise vazhinji zvachose. Dhanieri 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.
Makore mana kubva musi wa27 Chikunguru 1449 kusvikira pakukombwa kweConstantinople muna 1453 haangoratidzi nguva yemakore mana chete, asi kana akabatanidzwa nerufu rwaJohn Palaiologos muna 1448, nguva yacho inomiririrwawo nemakore mashanu.
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.
Chimiro ichi chinoratidzwa mukuparadzwa kweJerusarema kwose kuri kuviri uye mumafashamo aNoa. Chinoonekwa muPaseka yokutanga muIjipiti, apo zvaidiwa kuti ngirozi inoparadza ione chiratidzo cheropa pamukova wakatungamirira Farao nehondo yake mugungwa, kusvikira mhepo dzokumabvazuva dzasunungurwa uye mvura yavhara mukova wokupinda munyika yechipikirwa. Chimiro ichi chinoonekwa munhoroondo yeArifa yekereke yePergamos kubva muna 313 kusvikira pamutemo weSvondo wokutanga muna 321, uye chinoonekwa munhoroondo yeOmega yePergamos kubva pachisungo chaJustinian muna 533 kusvikira pamutemo weSvondo wa538. Panyaya yePergamos, chiratidzo chinenge chiri chirevo kana kuti chisungo, asi zvose zviri zviviri zvinotangisa nhambo inoguma nomutemo weSvondo.
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.
Chimiro chokukombwa nokuparadzwa kweJerusarema kunotsanangurwa naEzekieri chaibvira muna 587 Kristu asati azvarwa kusvikira muna 586 Kristu asati azvarwa: makore maviri kana pachishandiswa maverengero enguva anosanganisira mavambo nemagumo ayo, uye makore 1.5 kana pachishandiswa maverengero enguva asingasanganisiri mavambo nemagumo ayo. Chimwe chimiro chokukombwa muchiporofita chinomiririrwawo nemakore maviri omushandirapamwe wehondo wePanium, waisanganisira hondo yePanium muna 200 Kristu asati azvarwa nokukombwa kweSidoni muna 198 Kristu asati azvarwa. Kufa kwomudzimai waEzekieri kunoenderana nokufa kwaRameki, nokufa kwaJohn Palaiologos uye nehondo yePanium.