Five Hidden Months
Bäş gizlin aý
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.
Onunjy aýatda suratlandyrylan yslam habary 1838-nji ýylda Josiah Litch tarapyndan on bäşinji aýatda görkezilen wagt bilen baglanyşykda beýan edildi. Şol wagt pygamberligiň Litchiň nazaryndan gizlin galan bölekleri bardy. 1840-njy ýylyň 1-nji awgustyna çenli Litch 1838-nji ýyldan soň “bäş aý” habaryndan özüne aýan edilenlere esaslanyp, has giňişleýin düşündiriş çap etdi. 1838-nji ýylda Ylham kitabynyň dokuzynjy babyndaky “bäş aý” habarynyň bir bölegi Litch üçin gizlin galypdy. Bäş aý baradaky pygamberligiň gizlin böleginiň möhüri 1840-njy ýyldan öň Litch üçin açyldy we bu möhüriň açylmagy 1840-njy ýyldan 1844-nji ýyla çenli Hudaýyň güýjüniň aýan bolmagyna sebäp boldy.
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.
Bäşinji aýatda agzalýan bäş aýlyk döwür 2026-njy ýyla çenli gizlin galypdy. Elizabet bäş aýlyk gizlinlikden çykanda, Merýem onuň ýanyna geldi. Merýem bäş aýlap gizlenmegi on päk gyz baradaky tymsal bilen baglanyşdyrýar, çünki Elizabetden tapawutlylykda, Merýem göwreli päk gyzdy, Elizabet bolsa çaga dogurmak ýaşyndan geçen göwreli aýaldy. Bu iki dogluşyň hersi özüçe gudratdy, emma Merýem päk gyzdy. Ähli pygamberler dünýäniň ahyry barada aýdýarlar, soňky günlerde Merýemiň keşbinde görkezilýän päk gyzlar bolsa üçünji perişdäniň Filadelfiýa hereketini emele getirýän we sany ýüz kyrk dört müň bolan bäş parasatly päk gyzdyr. Elizabet bilen Merýem Elizabetiň bäş aýlap gizlenmeginden soň, altynjy aýda duşuşýarlar. Bäşinji aýatda agzalýan bäş aýlyk döwür 2026-njy ýyla çenli gizlin galypdy.
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.
Ýahýa dünýä inende, Merýem Nasyra dolandy, Zakarýanyň bolsa dili açyldy. Merýem ýekşenbe kanuny wagtynda gapy ýapylýança Elizabetiň ýanynda boldy; şol wagt pygamberlik sözleýär. Zakarýa lal edilen alfa ýol belgisi hem-de ogly dünýä inende sözleýän omega ýol belgisidir. Zakarýa başlangyçda-da, ahyrda-da bolup, birinji perişdäni-de, üçünji perişdäni-de aňladýar. Elizabet ikinji perişdäniň habarydyr, Merýem bolsa bäş aýlyk gizleniş döwrüniň ahyrynda Elizabete goşulýan ýarygije çagyryşynyň habarydyr.
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.
Nuhuň sekiz adamdan ybarat maşgalasy bäş aýlap gämide gizlendi, soňra bolsa gämi Ararat dagynyň üstüne gondy. Ýarygijeki çagyryş Ekseterde ikinji perişdä goşuldy we on gyz hakyndaky tymsaly berjaý edip, 1844-nji ýylyň 22-nji oktýabrynda gapy ýapylýança dowam etdi. Merýem Ekseterde Elizabete goşuldy we Ýahýa dogulýança onuň ýanynda galdy.
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.
1838-nji ýylda Litçden gizlenen habar «bäş aý» baradaky habardy. Bäş aýyň gizlenmegi gämidäki sekiz adam bilen aňladylýar; bu, Elizabetiň göwreliliginiň ilkinji bäş aýynda gizlenmegidir. 1838-nji ýylda Reb, bäş aýyň üstünden Öz elini aýryp, Litçe şol senäni onuň berjaý bolmagyndan on gün öň çap etmäge mümkinçilik berýänçä, bäş aýyň üstüni Öz eli bilen örtüp durdy. Bäş aý baradaky habaryň möhüri ahyrky günlerde açylanda, häzirki wagtda beýan edilişi ýaly, siz 1844-nji ýylyň 12-nji awgustyndan 17-nji awgustyna çenli dowam eden Ekseterdäki çadyr ýygnanyşygynyň alty günlük döwründe bolýarsyňyz; şol alty günden soň bolsa 1844-nji ýylyň 22-nji oktýabrynda gapynyň ýapylmagyna çenli altmyş alty gün geçdi. Jemi ýetmiş iki gün bardy, emma olar pygamberlik çyzygyna ýerleşdirilip, soňra ýol belgileri aýratynlykda bölünip görkezilende, Ekseterdäki çadyr ýygnanyşygy bilen aňladylýan gabaw alamatynyň alty günden ybarat bolandygyny we olaryň yzyndan gapy ýapylýança altmyş alty günüň geçendigini görmek bolýar. Pygamberlik taýdan bu döwür 6 6 6 görnüşinde aňladylýar.
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.
Ekseterden 22-nji oktýabra çenli bolan döwür arkaly şekillendirilýän gabawyň taryhy Kabylyň altynjy neslinden bolan Lemegiň keşbinde görkezilýär. Bäş aý baradaky pygamberligiň möhüri açylandan sähel soň gapy ýapylýar. Ol kem-kemden ýapylýar, emma adwentizm üçin bu tapgyrlaýyn ýapylyş 9/11-de başlandy we gabawda tamamlanýar. Gabaw gelende, siz ýa Kabylyň neslinden bolan Lemegiň, ýa-da Şetiň neslinden bolan Lemegiň häsiýetini ýüze çykararsyňyz. Şol taryhyň Kabylyň neslinden bolan Lemek üçin sany 6 6 6, Şetiň neslinden bolan Lemek we ýeňiş gazanan imanlylar ýygnagy üçin bolsa 7 7 7-dir.
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.
Iki Lemek hem-de 666 ýa-da 777 sanlary arkaly aňladylýan iki häsiýetiň ýüze çykmagy adwentistleriň Neşwilliň ot şarlary baradaky duýduryş hakynda näme üçin dymandyklary diýen sowal orta atylanda adwentizmi jemgyýetçiligiň üns merkezine çykarýan wakalar bilen başlanýar. Barha ýitileşýän jedel ýakyn wagtda geljek ýekşenbe kanunynyň ýapyk gapysynyň öňüsyrasynda, haýwanlaryň ýapgyt geçelgeden ýokary galyp gämä girmegi arkaly öňünden tymsal edilip görkezilen göze görünýän bir görkezilişe öwrülýär. Barha güýçlenýän bu göze görünýän duýduryş Ylýasyň Karmel dagynda başdan geçiren wakalary hem-de 1844-nji ýylyň millerçiler hereketi arkaly hem öňünden tymsal edilip görkezilipdi.
The Prophetic Structure of the Siege
Gabawyň pygamberlik gurluşy
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.
Şäheriň weýran edilmegi bilen tamamlanýan gabawyň pygamberlik gurluşy bir alamat bilen başlanyp, bir alamat bilen tamamlanýan wagt aralygyny aňladýar. Ol hem bir wagt aralygyny, hem-de wagtyň belli bir pursadyny aňladýar. Şekiliň emele geliş döwri dürli görnüşlerde görkezilýär. Ylham arkaly berlen şaýatlykda şu häsiýetdäki her bir pygamberlik gurluşy wagşy haýwanyň nyşany bilen tamamlanýan, wagşy haýwanyň şekili bilen baglanyşykly synag döwrüniň timsalydyr.
“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.
“‘Wagşy haýwanyň şekili’ protestant buthanalary öz dogmalaryny mejbury berjaý etdirmek üçin dünýewi häkimiýetiň kömegine ýüz tutanlarynda emele geljek imandan dänen protestantçylygyň şol görnüşini aňladýar. ‘Wagşy haýwanyň nyşanynyň’ nämedigini bolsa entek kesgitlemek gerek.” Beýik göreş, 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.
Bu wagt aralygy wagşy haýwan üçin hem-de onuň keşbinde döredilýän şekiliň kemala gelmegini aňladýar; kemala gelip barýan şekil öz sözi bilen ýekşenbe güni baradaky kanuny döredip biljek derejä ýetende, wagşy haýwanyň nyşany mejbury girizilýär. Iýerusalim weýran edilende, Rimiň häkimiýetiniň nyşany Nebukadnesaryň üsti bilen öňünden şekillendirilipdi. Wawilon bolsun, Rim bolsun, gabawyň gurluşy ahyrky günlerdäki demirgazygyň patyşasyny nygtaýar. Orhanyň 1333-nji ýyldan 1337-nji ýyla çenli dowam eden gabawy we 1449-njy ýylyň 27-nji iýulyndan 1453-nji ýylda Konstantinopolyň gabawa alynmagyna çenli geçen dört ýyllyk döwür diňe bir 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwri öňünden şekillendirmek bilen çäklenmeýär, eýsem bu gabawlar Mukaddes Kitabyň pygamberliklerindäki gündogar ýeliniň perzentleri hökmünde yslamyň tutýan ornuny hem nygtaýar. Demirgazygyň patyşasy (Wawilon ýa-da Rim) hem-de gündogar ýeli baradaky tema Danyýel 11:45-däki “gündogardan we demirgazykdan gelýän habarlar” diýen sözlerde beýan edilýär.
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.
Emma gündogardan we demirgazykdan gelýän habarlar ony howsala salar: şonuň üçin ol köpleri ýok etmek we bütinleý gyrmak üçin uly gahar-gazap bilen çykar. Danyýel 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.
1449-njy ýylyň 27-nji iýulyndan 1453-nji ýylda Konstantinopolyň gabawa alynmagyna çenli geçen dört ýyl diňe bir dört ýyllyk döwri aňlatman, eýsem Ioann Paleologyň 1448-nji ýylda aradan çykmagy bilen bilelikde alnanda, bäş ýyllyk döwri hem aňladýar.
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.
Bu gurluş Iýerusalimiň iki gezek weýran edilmeginde-de, Nuhuň tupanynda-da öz beýanyny tapýar. Ol Müsürdäki ilkinji Pasha baýramynda-da görünýär: şonda heläk ediji perişdäniň gapynyň ýüzündäki gan nyşanyny görmegi talap edilýärdi; şol gapy bolsa tä gündogar ýelleri goýberilip, suwlar wada berlen ýurda giriş gapysyny ýapýança faraony we onuň goşunyny deňze alyp bardy. Bu gurluş Pergamos ýygnagynyň 313-nji ýyldan 321-nji ýyldaky ilkinji ýekşenbe kanunyna çenli bolan alfa taryhynda-da, Ýustinianyň 533-nji ýyldaky permanyndan 538-nji ýyldaky ýekşenbe kanunyna çenli bolan omega taryhynda-da bar. Pergamos barada aýdylanda, nyşan ýa buýruk, ýa-da perman bolup durýar, emma olaryň ikisi-de ýekşenbe kanuny bilen jemlenýän döwre başlangyç berýär.
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.
Ezekiýeliň Iýerusalimiň gabawa alynmagy we weýran edilmegi bilen bagly gurluşy miladydan öňki 587-nji ýyldan miladydan öňki 586-njy ýyla çenli döwri öz içine alýardy: wagt başlangyç we ahyrky senalary hem goşmak bilen hasaplananda iki ýyl, şol senalary goşmazdan hasaplananda bolsa 1,5 ýyl. Pygamberligiň ýene bir gabaw gurluşy hem miladydan öňki 200-nji ýylda bolan Panium söweşini we miladydan öňki 198-nji ýylda Sidonyň gabawa alynmagyny öz içine alýan Panium harby ýörişindäki iki ýyl arkaly görkezilýär. Ezekiýeliň aýalynyň ölümi Lamegiň ölümine, Ioann Paleologosyň ölümine we Panium söweşine gabat gelýär.