Five Hidden Months
Shan Bilood oo Qarsoon
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.
Farriinta Islaamka ee ay metelayso aayadda tobnaad waxaa Josiah Litch sannadkii 1838 soo bandhigay isaga oo la xiriiriyey waqtiga lagu sheegay aayadda shan iyo tobnaad. Waqtigaas waxaa jiray qaybo ka mid ah wax sii sheegidda oo ka qarsoonaa Litch. Markii la gaaray 1-dii Agoosto 1840, Litch wuxuu daabacay sharraxaad ka sii dhammaystiran, oo ku salaysnayd wixii isaga looga muujiyey farriinta “shan bilood” wixii ka dambeeyey 1838. Sannadkii 1838, qayb ka mid ah farriinta “shan bilood” ee cutubka sagaalaad ee Muujintii ayaa ka qarsoonayd Litch. Qaybtii qarsoonayd ee wax sii sheegidda shanta bilood ayaa shaabaddii laga qaaday oo loo muujiyey Litch ka hor 1840, shaabad-ka-qaadistaasina waxay keentay muuqashada awoodda Ilaah laga bilaabo 1840 ilaa 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.
Shanta bilood ee aayadda shanaad ku xusan waxay qarsoonaayeen ilaa 2026. Markii Elisabeth ay ka soo baxday shantii bilood ee ay qarsoonayd, Mary ayaa ku soo biirtay. Mary waxay shanta bilood ee qarsoonaanshaha la waafajisaa masaalkii tobanka bikradood, waayo, si ka duwan Elisabeth, Mary waxay ahayd bikrad uur leh, halka Elisabeth ay ahayd haweeney uur leh oo dhaaftay da'da dhalmada. Labada dhalashoba, mid waliba si u gaar ah, waxay ahaayeen kuwo mucjiso ah, laakiin Mary waxay ahayd bikrad. Nebiyadu dhammaantood waxay ka hadlaan dhammaadka dunida, bikradaha ay Mary matasho ee maalmaha dambena waa shanta bikradood ee caqliga leh ee uu ka kooban yahay dhaqdhaqaaqa Filadelfiya ee malaa'igta saddexaad, kuwaas oo tiradoodu tahay boqol iyo afar iyo afartan kun. Elisabeth iyo Mary waxay kulmaan bisha lixaad, ka dib shantii bilood ee Elisabeth ay qarsoonayd. Shanta bilood ee aayadda shanaad ku xusan waxay qarsoonaayeen ilaa 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.
Markii Yooxanaa dhashay, Maryan waxay ku noqotay Naasared, Sakariyasna mar dambe ma ahayn mid carrab la'. Maryan waxay la joogtay Elisabed ilaa albaabku xirmay xilligii sharciga Axadda, markaas oo wax sii sheegiddu hadasho. Sakariyas waa calaamadda jidka ee Alfa ee laga dhigo mid carrab la', waana sidoo kale calaamadda jidka ee Oomeega ee hadasha marka wiilkiisu dhasho. Sakariyas wuxuu joogaa bilowga iyo dhammaadka, isaga oo matalaya malaa'igta koowaad iyo tan saddexaad labadaba. Elisabed waa farriinta malaa'igta labaad, Maryanna waa farriinta qaylada saqda dhexe ee ku biirta Elisabed dhammaadka shanta bilood ee isqarinta.
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.
Qoyska Nuux, oo ka koobnaa siddeed qof, wuxuu doonnida ku qarsoonaa muddo shan bilood ah, dabadeedna doonnidii waxay ku degtay Buurta Ararat. Qayladii saqda dhexe waxay Exeter kula biirtay malaggii labaad, waxayna sii socotay ilaa albaabku xirmay 22-kii Oktoobar 1844, iyadoo uu sidaas ku rumoobay masaalkii tobanka gabdhood ee bikradaha ahaa. Maryan waxay Exeter kula biirtay Elisabed, waxayna sii joogtay ilaa dhalashadii Yooxanaa.
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.
Farriintii Litch laga qariyey sannadkii 1838 waxay ahayd farriinta “shan bilood.” Qarinta shanta bilood waxaa matalaya siddeedda qof ee doonnida ku jiray; waana Elisabeth oo isqarinaysa shantii bilood ee ugu horreysay uurkeeda. Rabbiga ayaa ahaa kii gacantiisa dul hayay shanta bilood sannadkii 1838, ilaa uu gacantiisa ka qaaday shanta bilood, isaga oo Litch u oggolaaday inuu taariikhda daabaco toban maalmood ka hor rumoobiddeeda. Marka farriinta shanta bilood shaabadda laga furo maalmaha ugu dambeeya, sida hadda loo soo bandhigayo, waxaad joogtaa lixdii maalmood ee shirkii xerada ee Exeter, laga bilaabo 12-kii ilaa 17-kii Agoosto, 1844, kuwaas oo ay ku xigeen lix iyo lixdan maalmood ilaa albaabkii xirmay ee 22-kii Oktoobar, 1844. Waxaa jiray laba iyo toddobaatan maalmood, laakiin marka la dul dhigo xariiq wax sii sheegid ah oo dabadeed calaamadaha jidka midba gooni loo sooco, waxaa la arki karaa in calaamadda go’doominta ee uu matalay shirkii xerada ee Exeter ay ahayd lix maalmood oo ay ku xigeen lix iyo lixdan maalmood ilaa albaabkii xirmay. Marka laga eego dhinaca wax sii sheegidda, muddada waxaa lagu matalaa 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.
Taariikhda go’doominta, sida loogu metelo muddada ka bilaabmaysa Exeter ilaa 22-ka Oktoobar, waxaa metela Lameg, oo ah jiilka lixaad ee Qaabiil. Albaabka waxaa la xiraa wax yar ka dib marka shaabadda laga furo wax sii sheegidda shanta bilood. Wuxuu u xirmaa si tartiib-tartiib ah, laakiin dhaqdhaqaaqa Adventist-ka xiritaankaas tartiib-tartiibka ahi wuxuu uga bilaabmay 9/11, wuxuuna ku dhammaadaa go’doominta. Marka ay go’doomintu timaaddo, waxaad muujin doontaa dabeecadda Lameg ee farcanka Qaabiil ama tan Lameg ee farcanka Seed. Tirada taariikhdaas ee Lameg ee farcanka Qaabiil waa 6 6 6, tirada Lameg ee farcanka Seed iyo kaniisadda guulaysatayna waa 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.
Soo ifbaxa labada dabeecadood ee ay metelaan labada Lameg iyo 666 ama 777 wuxuu ku bilaabmaa dhacdooyinka dareenka dadweynaha ku soo jeediya Adventisnimada, marka la soo qaado su’aasha ah sababta ay Adventistayaashu uga aamuseen digniintii ku saabsanayd kubbadaha dabka ah ee Nashville. Muranka sii xoogeysanaya wuxuu noqdaa muujin muuqata oo horudhac u ah albaabka xiran ee sharciga Axadda ee dhowaan iman doona, taas oo ay astaan ahaan u sii meteleen xayawaankii marinka janjeera kor ugu fuulay doonnida. Digniinta muuqata ee sii xoogeysanaysa waxaa sidoo kale astaan ahaan u sii metelay waayo-aragnimadii Eliiyaah ee Buurta Karmel iyo dhaqdhaqaaqii Milleriyiinta ee 1844.
The Prophetic Structure of the Siege
Qaab-dhismeedka Waxsii-sheegidda ee Go’doominta
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.
Qaab-dhismeedka waxsii-sheegidda ee go’doomin ku dhammaata burburinta magaalada wuxuu matalaa muddo ku bilaabata calaamad, kuna dhammaata calaamad. Wuxuu matalaa muddo iyo waqti cayiman. Muddada samaysanka sawirka waxaa lagu matalaa siyaabo kala duwan. Qaab-dhismeed kasta oo waxsii-sheegid ah oo noocan ah oo ku jira markhaatifurka waxyiga ku yimid wuxuu tusaale nebiyadeed u yahay xilliga imtixaanka ee sawirka bahalka, kaas oo ku soo gebagebooba sumadda bahalka.
“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.
“‘Sanamka loo sameeyo bahalka’ wuxuu metelaa qaabkaas Protestantinnimada riddowday ee soo bixi doona marka kaniisadaha Protestantku ay raadsadaan kaalmada awoodda madaniga ah si ay u dhaqangeliyaan caqiidooyinkooda. ‘Calaamadda bahalka’ weli waa in la qeexaa.” Loollanka Weyn, 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.
Muddadu waxay metelaysaa samaysanka sawirka loo sameeyo bahalka, ahna sawirka bahalka; calaamadda bahalka waxaa la dhaqan geliyaa marka sawirka samaysmayey uu gaaro heer uu hadalkiisa ku soo saari karo sharci Axadda ah. Calaamadda awoodda Rooma waxaa tusaale ahaan sii muujiyey Nebukadnesar markii Yeruusaalem la burburiyey. Ha ahaato Baabuloon ama Rooma, qaab-dhismeedka go'doomintu wuxuu xoogga saarayaa boqorka woqooyiga ee maalmaha ugu dambeeya. Go'doomintii Orhan ee socotay 1333 ilaa 1337 iyo afartii sannadood ee ka bilaabmay 27-kii Luulyo, 1449 ilaa go'doomintii Konstantinobol ee 1453 ma aha oo keliya inay tusaale ahaan sii muujinayaan muddadii ka bilaabmatay 11-kii Agoosto, 1840 ilaa 22-kii Oktoobar, 1844, balse go'doominnadu waxay sidoo kale xoogga saarayaan doorka Islaamka oo ah ubadka dabaysha bari ee waxsii-sheegidda Kitaabka Quduuska ah. Mawduuca boqorka woqooyiga (Baabuloon ama Rooma) iyo dabaysha bari waa “wararka ka imanaya bariga iyo ka imanaya woqooyiga” ee ku jira Daanyeel 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.
Laakiinse warar xagga bari iyo xagga woqooyi ka imanaya ayaa isaga dhibi doona: sidaas daraaddeed wuxuu bixi doonaa isagoo cadho weyn qaba si uu dad badan u baabbi'iyo oo uu gebi ahaanba u tirtiro. Daanyeel 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.
Afarta sano ee u dhexeeya 27-kii Luulyo, 1449, iyo go’doomintii Qustandiiniya ee 1453 ma tilmaamayaan oo keliya muddo afar sano ah, balse marka lagu daro geeridii John Palaiologos ee 1448, muddadaas waxaa sidoo kale lagu matalaa shan sano.
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.
Qaab-dhismeedku waxa uu ka muuqdaa labadii jeer ee Yeruusaalem la burburiyey iyo daadkii Nuux. Waxa uu ku jiraa Kormariddii ugu horraysay ee Masar, markii ay khasab ahayd in malaggii wax baabbi'inayey uu arko calaamaddii dhiigga ee saarnayd albaabkii Fircoon iyo ciidankiisii u horseeday inay badda galaan, ilaa dabaylihii bari la sii daayey oo ay biyuhu xireen albaabkii laga geli lahaa dhulkii loo ballanqaaday. Qaab-dhismeedku waxa uu ku jiraa taariikhda alfa ee kaniisadda Pergamos, laga bilaabo sannadkii 313 ilaa sharcigii ugu horreeyey ee Axadda ee sannadkii 321, waxa uuna ku jiraa taariikhda oomeega ee Pergamos, laga bilaabo wareegtadii Justinian ee sannadkii 533 ilaa sharcigii Axadda ee sannadkii 538. Marka laga hadlayo Pergamos, calaamaddu waa amar rasmi ah ama wareegto, laakiin labaduba waxa ay bilaabaan muddo ku gebagebowda sharci Axadda ah.
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.
Qaab-dhismeedka go'doomintii iyo burburintii Yeruusaalem ee Yexesqeel wuxuu ku beegnaa muddadii u dhexaysay sannadkii 587 ka hor dhalashadii Ciise iyo sannadkii 586 ka hor dhalashadii Ciise: laba sano marka xisaabinta muddada lagu daro bilowga iyo dhammaadkaba, iyo 1.5 sano marka xisaabinta muddada aan lagu darin bilowga iyo dhammaadka. Qaab-dhismeed kale oo go'doomineed oo wax sii sheegid ah ayaa isna lagu matalay laba sano oo ku jira ololihii dagaal ee Panium, kaas oo ay ku jireen dagaalkii Panium ee sannadkii 200 ka hor dhalashadii Ciise iyo go'doomintii Siidoon ee sannadkii 198 ka hor dhalashadii Ciise. Dhimashadii xaaskii Yexesqeel waxay la jaanqaadaysaa dhimashadii Lameg, dhimashadii John Palaiologos iyo dagaalkii Panium.