Five Hidden Months

Miezi Mitano Iliyofichwa

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.

Ujumbe wa Uislamu kama unavyowakilishwa na mstari wa kumi uliwasilishwa na Josiah Litch mwaka wa 1838 ukihusianishwa na wakati uliobainishwa katika mstari wa kumi na tano. Wakati huo kulikuwa na vipengele vya unabii ambavyo vilikuwa vimefichika kwa Litch. Kufikia tarehe 1 Agosti 1840, Litch alichapisha maelezo ya kina zaidi, yaliyotegemea yale yaliyokuwa yamefunuliwa kwake baada ya mwaka wa 1838 kutoka katika ujumbe wa “miezi mitano.” Mwaka wa 1838, sehemu ya ujumbe wa “miezi mitano” wa Ufunuo sura ya tisa ilikuwa imefichika kwa Litch. Sehemu iliyofichika ya unabii wa miezi mitano ilifunguliwa muhuri kwa Litch kabla ya mwaka wa 1840, na kufunguliwa huko kwa muhuri kulileta udhihirisho wa nguvu za Mungu kuanzia mwaka wa 1840 hadi mwaka 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.

Miezi mitano ya aya ya tano ilikuwa imefichwa hadi mwaka wa 2026. Elisabeti alipotoka mafichoni baada ya miezi mitano, Mariamu alijiunga naye. Mariamu anaiwianisha miezi mitano ya kujificha na mfano wa wanawali kumi, kwa maana, tofauti na Elisabeti, Mariamu alikuwa mwanamwali mwenye mimba, ilhali Elisabeti alikuwa mwanamke mwenye mimba aliyekuwa amepita umri wa kuzaa watoto. Matukio yote mawili ya kuzaliwa yalikuwa ya kimiujiza, kila moja kwa namna yake, lakini Mariamu alikuwa mwanamwali. Manabii wote hunena juu ya mwisho wa dunia, na wanawali wanaowakilishwa na Mariamu katika siku za mwisho ni wale wanawali watano wenye hekima wanaounda vuguvugu la Filadelfia la malaika wa tatu, ambao wanahesabiwa kuwa elfu mia moja na arobaini na nne. Elisabeti na Mariamu wanakutana katika mwezi wa sita baada ya miezi mitano ya kujificha kwa Elisabeti. Miezi mitano ya aya ya tano ilikuwa imefichwa hadi 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.

Yohana alipozaliwa, Mariamu alirudi Nazareti, na Zekaria hakuwa bubu tena. Mariamu alikuwa pamoja na Elisabeti hadi mlango ulipofungwa wakati wa sheria ya Jumapili, wakati unabii unaponena. Zekaria ndiye alama ya njia ya alfa inayofanywa bubu na pia ndiye alama ya njia ya omega inayonena wakati wa kuzaliwa kwa mwanawe. Zekaria yuko mwanzoni na mwishoni, akiwawakilisha malaika wa kwanza na wa tatu. Elisabeti ni ujumbe wa malaika wa pili, na Mariamu ni ujumbe wa kilio cha usiku wa manane unaoungana na Elisabeti mwishoni mwa miezi mitano ya kujificha.

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.

Familia ya Nuhu, iliyokuwa na watu wanane, ilifichwa ndani ya safina kwa miezi mitano, kisha safina ikatua juu ya Mlima Ararati. Kilio cha usiku wa manane kiliungana na malaika wa pili huko Exeter na kuendelea hadi mlango ulipofungwa tarehe 22 Oktoba 1844, katika utimizo wa mfano wa wanawali kumi. Mariamu aliungana na Elisabeti huko Exeter na kuendelea hadi Yohana alipozaliwa.

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.

Ujumbe aliofichwa Litch mwaka wa 1838 ulikuwa ujumbe wa “miezi mitano.” Kufichwa kwa miezi mitano kunawakilishwa na watu wanane ndani ya safina; ni kule kujificha kwa Elisabeth katika miezi mitano ya kwanza ya ujauzito wake. Ilikuwa ni Bwana aliyekuwa ameuweka mkono Wake juu ya miezi hiyo mitano mwaka wa 1838, mpaka alipouondoa mkono Wake kutoka juu ya miezi hiyo mitano, akimruhusu Litch kuchapisha tarehe hiyo siku kumi kabla ya utimizo wake. Ujumbe wa miezi mitano unapoondolewa muhuri katika siku za mwisho, kama unavyowasilishwa sasa, unakuwa katika zile siku sita za mkutano wa makambi wa Exeter, kuanzia tarehe 12 hadi 17 Agosti, 1844, zilizofuatwa na siku sitini na sita hadi kufungwa kwa mlango tarehe 22 Oktoba, 1844. Kulikuwa na siku sabini na mbili, lakini zinapowekwa katika mstari wa kinabii na kisha alama za njia zikatengwa, inaweza kuonekana kwamba ishara ya kuzingirwa iliyowakilishwa na mkutano wa makambi wa Exeter ilikuwa siku sita zilizofuatwa na siku sitini na sita hadi kufungwa kwa mlango. Kinabii, kipindi hicho kinawakilishwa kama 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.

Historia ya kuzingirwa, kama inavyowakilishwa na Exeter hadi tarehe 22 Oktoba, inawakilishwa na Lameki wa kizazi cha sita cha Kaini. Mlango hufungwa mara tu baada ya muhuri wa unabii wa miezi mitano kuondolewa. Hufungwa hatua kwa hatua, lakini kwa Uadventista, mchakato huo ulianza 9/11, nao unafikia mwisho wake wakati wa kuzingirwa. Kuzingirwa kutakapowadia, utadhihirisha tabia ya Lameki wa Kaini au ya Lameki wa Sethi. Namba ya historia hiyo kwa Lameki wa Kaini ni 6 6 6, na namba ya Lameki wa Sethi na kanisa lenye ushindi 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.

Kudhihirika kwa tabia mbili zinazowakilishwa na Lameki wawili na pia na 666 au 777 kunaanza kwa matukio yanayovuta fikira za umma kuelekea Uadventista, huku likiibuliwa swali la kwa nini Waadventista walikaa kimya kuhusu onyo la mipira ya moto ya Nashville. Mzozo unaozidi kupamba moto unakuwa kielelezo kinachoonekana kinachotangulia mlango uliofungwa wa sheria ya Jumapili inayokuja hivi karibuni, jambo lililowakilishwa kiishara na wanyama waliokuwa wakipanda njia yenye mwinuko kuingia safinani. Onyo hilo linaloonekana na linalozidi kuongezeka liliwakilishwa pia kiishara na uzoefu wa Eliya juu ya Mlima Karmeli na vuguvugu la wafuasi wa Miller la mwaka 1844.

The Prophetic Structure of the Siege

Muundo wa Kinabii wa Kuzingirwa

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.

Muundo wa kinabii wa mazingiro yanayomalizika kwa kuangamizwa kwa mji unawakilisha kipindi kinachoanza kwa ishara na kuishia kwa ishara. Unawakilisha kipindi cha wakati na wakati mahususi. Kipindi cha kuundwa kwa sanamu kinawakilishwa kwa namna mbalimbali. Kila muundo wa kinabii wa namna hii katika ushuhuda uliovuviwa ni kielelezo cha kipindi cha mtihani wa sanamu ya mnyama kinachofikia kilele chake kwa alama ya mnyama.

“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.

“‘Sanamu ya mnyama’ inawakilisha aina ile ya Uprotestanti ulioasi itakayojitokeza wakati makanisa ya Kiprotestanti yatakapotafuta msaada wa mamlaka ya serikali ili kuwalazimisha watu kufuata mafundisho yao ya imani. ‘Alama ya mnyama’ bado inahitaji kufafanuliwa.” Pambano Kuu, 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.

Kipindi hicho cha wakati kinawakilisha kuundwa kwa sanamu iliyo kwa ajili ya mnyama na iliyo mfano wa mnyama; upokeaji wa chapa ya mnyama unalazimishwa wakati sanamu ambayo imekuwa ikiundwa inapofikia hatua ya kuweza kuitamka sheria ya Jumapili na hivyo kuifanya iwepo. Chapa ya mamlaka ya Rumi iliwakilishwa kiishara na Nebukadneza wakati Yerusalemu ilipoharibiwa. Iwe ni Babeli au Rumi, muundo wa mazingiro unasisitiza mfalme wa kaskazini katika siku za mwisho. Mazingiro ya Orhan kuanzia mwaka 1333 hadi mwaka 1337 na miaka minne kuanzia tarehe 27 Julai 1449 hadi kuzingirwa kwa Konstantinopoli mwaka 1453 si vielelezo tu vya kipindi cha kuanzia tarehe 11 Agosti 1840 hadi tarehe 22 Oktoba 1844, bali mazingiro hayo pia yanasisitiza nafasi ya Uislamu kama wana wa upepo wa mashariki wa Unabii wa Biblia. Mada ya mfalme wa kaskazini (Babeli au Rumi) na upepo wa mashariki ni zile “habari zitokazo mashariki na kaskazini” katika Danieli 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.

Lakini habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu na kuwaangamiza kabisa watu wengi. Danieli 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.

Miaka minne kuanzia tarehe 27 Julai 1449 hadi kuzingirwa kwa Konstantinopoli mwaka wa 1453 haibainishi tu kipindi cha miaka minne, bali, ikiunganishwa na kifo cha John Palaiologos mwaka wa 1448, kipindi hicho pia kinawakilishwa na miaka mitano.

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.

Muundo huo unadhihirika katika maangamizi yote mawili ya Yerusalemu na katika gharika ya Nuhu. Upo katika Pasaka ya kwanza huko Misri, wakati ilipohitajika kwamba malaika mharabu aone ishara ya damu kwenye mlango uliomwongoza Farao na jeshi lake kuingia baharini, hadi pepo za mashariki zilipoachiliwa na maji yakaufunga mlango wa kuingia katika nchi ya ahadi. Muundo huo upo katika historia ya alfa ya kanisa la Pergamo kuanzia mwaka 313 hadi sheria ya kwanza ya Jumapili mwaka 321, na upo katika historia ya omega ya Pergamo kuanzia amri ya Justinian ya mwaka 533 hadi sheria ya Jumapili ya mwaka 538. Kwa upande wa Pergamo, ishara hiyo ni ama tamko rasmi au amri, lakini vyote viwili huanzisha kipindi kinachofikia kilele chake katika sheria ya Jumapili.

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.

Muundo wa kuzingirwa na kuangamizwa kwa Yerusalemu katika Ezekieli ulianzia mwaka 587 KK hadi mwaka 586 KK: miaka miwili kwa hesabu inayojumuisha mwanzo na mwisho wa kipindi hicho, na miaka 1.5 kwa hesabu isiyovijumuisha. Muundo mwingine wa kuzingirwa katika unabii pia unawakilishwa na miaka miwili katika kampeni ya kijeshi ya Panium, iliyojumuisha vita vya Panium mwaka 200 KK na kuzingirwa kwa Sidoni mwaka 198 KK. Kifo cha mke wa Ezekieli kinawiana na kifo cha Lameki, kifo cha John Palaiologos na vita vya Panium.