Five Hidden Months
Lima Bulan anu Disumputkeun
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.
Amanat Islam, sakumaha anu digambarkeun ku ayat sapuluh, ditepikeun ku Josiah Litch dina taun 1838 dina patalina jeung waktu anu dipedar dina ayat lima belas. Dina waktu éta, aya unsur-unsur tina éta nubuat anu masih kénéh disumputkeun tina paningal Litch. Nepi ka tanggal 1 Agustus 1840, Litch geus medalkeun pedaran anu leuwih lengkep, dumasar kana hal-hal anu geus diungkabkeun ka anjeunna sanggeus taun 1838 tina amanat “lima bulan.” Dina taun 1838, sabagian tina amanat “lima bulan” dina Wahyu bab salapan masih kénéh disumputkeun ti Litch. Bagian anu disumputkeun tina nubuat lima bulan éta dibuka segelna pikeun Litch saméméh taun 1840, sarta dibukana éta segel nyababkeun kakawasaan Allah ditembongkeun ti taun 1840 nepi ka taun 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.
Lima bulan dina ayat lima téh disumputkeun nepi ka taun 2026. Nalika Elisabeth kaluar sanggeus nyumput salila lima bulan, Mary ngagabung sareng anjeunna. Mary ngahubungkeun lima bulan panyumputan éta jeung misil ngeunaan sapuluh parawan, sabab, béda ti Elisabeth, Mary téh parawan anu keur kakandungan, sedengkeun Elisabeth téh awéwé anu keur kakandungan tur yuswana geus ngaleuwihan wates umur pikeun ngalahirkeun anak. Duanana téh kalahiran mujijat, masing-masing ku carana sorangan, tapi Mary téh parawan. Sadaya nabi nyarioskeun ahir dunya, sarta para parawan anu digambarkeun ku Mary dina ahir jaman téh lima parawan wijaksana anu ngawangun gerakan Philadelphian malaikat katilu, anu kaétang saratus opat puluh opat rébu urang. Elisabeth sareng Mary tepang dina bulan kagenep, sanggeus Elisabeth nyumput salila lima bulan. Lima bulan dina ayat lima téh disumputkeun nepi ka taun 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.
Nalika Yohanes lahir, Mariam mulang ka Nasaret, sarta Jakaria henteu bisu deui. Mariam babarengan jeung Elisabet nepi ka panto ditutup dina mangsa undang-undang poé Minggu, nalika nubuat nyarita. Jakaria nyaéta tetengger alfa anu dijadikeun bisu sarta ogé tetengger omega anu nyarita nalika putrana lahir. Jakaria aya dina awal jeung ahir, ngalambangkeun boh malaikat kahiji boh malaikat katilu. Elisabet nyaéta amanat malaikat kadua, sarta Mariam nyaéta amanat panggero tengah peuting anu ngahiji jeung Elisabet dina ahir mangsa nyumput salila lima bulan.
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.
Kulawarga Nuh anu jumlahna dalapan urang disumputkeun di jero bahtera salila lima bulan, tuluy bahtera éta kandas di Gunung Ararat. Panggero tengah peuting ngagabung jeung malaikat kadua di Exeter sarta terus lumangsung nepi ka panto ditutup dina tanggal 22 Oktober 1844, minangka kacumponan tina misil ngeunaan sapuluh parawan. Maria ngagabung jeung Elisabet di Exeter sarta tetep babarengan nepi ka kalahiran Yohanes.
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.
Amanat anu disumputkeun ti Litch dina taun 1838 téh nyaéta amanat “lima bulan.” Disumputkeunana lima bulan dilambangkeun ku dalapan jalma di jero bahtera; éta téh Elisabeth anu nyumput salila lima bulan mimiti kakandunganana. Éta téh Gusti anu nutupan lima bulan ku panangan-Na dina taun 1838, nepi ka Mantenna ngangkat panangan-Na tina lima bulan éta, sahingga Litch bisa medalkeun tanggalna sapuluh poé saméméh kacumponanana. Nalika amanat lima bulan dibuka segelna dina ahir jaman, sakumaha anu keur dipedar ayeuna, anjeun aya dina mangsa genep poé pasamoan pakémahan di Exeter, ti tanggal 12 nepi ka 17 Agustus 1844, anu dituturkeun ku genep puluh genep poé nepi ka ditutupna panto dina tanggal 22 Oktober 1844. Jumlahna aya tujuh puluh dua poé, tapi lamun poé-poé éta disusun dina hiji garis nubuat sarta tetengger-tetenggerna tuluy dipisah-pisahkeun, bisa katémbong yén tanda pangepungan anu dilambangkeun ku pasamoan pakémahan di Exeter téh genep poé anu dituturkeun ku genep puluh genep poé nepi ka ditutupna panto. Dina harti nubuat, mangsa éta dilambangkeun minangka 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.
Sajarah pangepungan, sakumaha anu digambarkeun ku Exeter nepi ka 22 Oktober, digambarkeun ku Lamech, turunan kagenep ti Cain. Panto ditutup pas sanggeus segel nubuat lima bulan dibuka. Panto éta nutup tahap demi tahap, tapi pikeun Adventisme, prosés panutupanana dimimitian dina 9/11 sarta lekasan dina pangepungan. Nalika pangepungan datang, anjeun bakal némbongkeun watek Lamech ti garis turunan Cain atawa Lamech ti garis turunan Seth. Angka sajarah éta pikeun Lamech ti garis turunan Cain nyaéta 6 6 6, sedengkeun angka pikeun Lamech ti garis turunan Seth jeung garéja anu jaya nyaéta 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.
Pangjawantahan dua watek anu dilambangkeun ku dua Lamekh sarta ku 666 atawa 777 dimimitian ku kajadian-kajadian anu narik perhatian masarakat kana Adventisme, nalika timbul patalékan naha umat Advent cicingeun ngeunaan panggeuing tina bal-bal seuneu di Nashville. Kontrovérsi anu beuki ngaronjat jadi hiji pintonan visual saméméh katutupna panto anu patali jeung undang-undang poé Minggu anu geura-giru datang, anu geus dipralambangkeun ku sato-sato anu naék ngaliwatan tanjakan ka jero bahtera. Panggeuing visual anu beuki ngaronjat éta ogé geus dipralambangkeun ku pangalaman Elia di Gunung Karmel sarta ku gerakan Millerit taun 1844.
The Prophetic Structure of the Siege
Struktur Profétik Pangepungan
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.
Struktur nubuat ngeunaan hiji pangepungan anu lekasan ku ancurna kota ngagambarkeun hiji jangka waktu anu dimimitian ku hiji tanda sarta ditungtungan ku hiji tanda. Éta struktur ngagambarkeun hiji jangka waktu jeung hiji titik dina waktu. Jangka waktu kabentukna éta arca digambarkeun ku rupa-rupa cara. Unggal struktur nubuat anu sipatna saperti kieu dina kasaksian anu diilhamkeun mangrupa perlambang mangsa ujian arca sato galak anu ngahontal puncakna ku cap sato galak.
“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.
“‘Arca sato galak’ ngalambangkeun wangun Protestantisme murtad anu bakal kabentuk nalika garéja-garéja Protestan ménta bantuan kakawasaan sipil pikeun maksakeun dogma-dogmana. Harti ‘tanda sato galak’ masih kénéh kudu ditangtukeun.” The Great Controversy, 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.
Mangsa éta ngagambarkeun prosés kabentukna arca pikeun sato galak anu sakaligus mangrupa gambaran sato galak éta; tanda sato galak diwajibkeun nalika arca anu keur kabentuk éta geus nepi kana tahap bisa ngawujudkeun undang-undang poé Minggu ku ucapanana. Tanda kakawasaan Roma geus dipralambangkeun ku Nebukadnesar nalika Yerusalem diruksak. Boh Babul boh Roma, struktur pangepunganana ngantebkeun raja kalér dina ahir jaman. Pangepungan ku Orhan ti taun 1333 nepi ka taun 1337 jeung mangsa opat taun ti tanggal 27 Juli 1449 nepi ka pangepungan Konstantinopel dina taun 1453 lain ngan ukur jadi pralambang mangsa ti tanggal 11 Agustus 1840 nepi ka tanggal 22 Oktober 1844, tapi pangepungan-pangepungan éta ogé ngantebkeun peran Islam salaku putra-putra angin wétan dina Nubuat Alkitab. Téma raja kalér (Babul atawa Roma) jeung angin wétan nyaéta “béja-béja ti wétan jeung ti kalér” dina Daniel 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.
Tapi béja-béja ti wétan jeung ti kalér bakal ngahariwangkeun manéhna: ku sabab éta manéhna bakal maju kalayan amarah anu kacida gedéna pikeun ngancurkeun sarta numpes jalma réa nepi ka tumpur. 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.
Opat taun ti tanggal 27 Juli 1449 nepi ka pangepungan Konstantinopel dina taun 1453 henteu ngan ukur nuduhkeun hiji mangsa opat taun, tapi lamun dihijikeun jeung pupusna John Palaiologos dina taun 1448, mangsa éta ogé dilambangkeun ku lima taun.
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.
Struktur éta kagambarkeun dina duanana kajadian diruksakna Yerusalem sarta dina caah gedé jaman Nuh. Struktur éta aya dina Paska kahiji di Mesir, nalika malaikat pangbinasa kudu ningali tanda getih dina panto anu nungtun Firaun jeung baladna ka jero laut nepi ka angin-angin ti wétan dileupaskeun sarta cai nutup panto asup ka tanah anu dijangjikeun. Struktur éta aya dina sajarah alfa garéja Pergamos ti taun 313 nepi ka undang-undang poé Minggu anu kahiji dina taun 321, sarta aya dina sajarah oméga Pergamos ti dékrét Justinian dina taun 533 nepi ka undang-undang poé Minggu taun 538. Dina hal Pergamos, tandana mangrupa maklumat atawa dékrét, tapi duanana ngamimitian hiji mangsa anu muncak dina hiji undang-undang poé Minggu.
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.
Struktur pangepungan jeung pangancuran Yérusalém anu patali jeung Yéhéskél ngawengku mangsa ti taun 587 SM nepi ka taun 586 SM: dua taun lamun waktuna diitung sacara inklusif jeung 1,5 taun lamun waktuna diitung sacara éksklusif. Struktur pangepungan séjén dina nubuat ogé digambarkeun ku mangsa dua taun dina kampanye militér Panium, anu ngawengku perang Panium dina taun 200 SM jeung pangepungan Sidon dina taun 198 SM. Pupusna garwa Yéhéskél sajajar jeung pupusna Lamék, pupusna John Palaiologos, sarta perang Panium.