Five Hidden Months
Yashirin besh oy
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.
O‘ninchi oyatda ifodalangan Islom haqidagi xabar 1838-yilda Josiah Litch tomonidan o‘n beshinchi oyatda ko‘rsatilgan vaqt bilan bog‘liq holda bayon etildi. O‘sha paytda bashoratning Litch uchun yashirin qolgan jihatlari bor edi. 1840-yil 1-avgustga kelib, Litch “besh oy” haqidagi xabardan 1838-yildan keyin unga ayon qilingan narsalarga asoslangan yanada batafsil bayonni chop etdi. 1838-yilda Vahiy kitobining to‘qqizinchi bobidagi “besh oy” haqidagi xabarning bir qismi Litch uchun yashirin edi. Besh oy haqidagi bashoratning yashirin qismining muhri 1840-yildan oldin Litch uchun ochildi va muhrning ochilishi 1840-yildan 1844-yilgacha Xudoning qudrati namoyon bo‘lishiga olib keldi.
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.
Beshinchi oyatdagi besh oy 2026-yilgacha yashirin qolgan edi. Elisabet besh oy yashirinib yurganidan keyin yana ko‘ringanida, Maryam unga qo‘shildi. Maryam besh oylik yashirinishni o‘n bokira qiz haqidagi masal bilan bog‘laydi, chunki Elisabetdan farqli o‘laroq, Maryam homilador bokira qiz edi, Elisabet esa farzand ko‘rish yoshidan o‘tgan homilador ayol edi. Har ikkala tug‘ilish ham o‘ziga xos tarzda mo‘jizaviy edi, lekin Maryam bokira edi. Barcha payg‘ambarlar dunyoning oxiri haqida so‘z yuritadi va oxirgi kunlarda Maryam timsolida ifodalangan bokira qizlar soni bir yuz qirq to‘rt ming bo‘lgan va uchinchi farishtaning Filadelfiya harakatini tashkil etuvchi besh oqila bokira qizdir. Elisabet va Maryam Elisabetning besh oylik yashirinishidan keyin, oltinchi oyda uchrashadilar. Beshinchi oyatdagi besh oy 2026-yilgacha yashirin qolgan edi.
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.
Yahyo tug‘ilganida, Maryam Nosiraga qaytdi, Zakariyo esa endi soqov emas edi. Maryam Elizabet bilan yakshanba qonuni paytida, ya’ni bashorat so‘zlaydigan vaqtda eshik yopilguniga qadar birga edi. Zakariyo — soqov qilinadigan alfa yo‘l belgisi va ayni paytda o‘g‘li tug‘ilganida so‘zlaydigan omega yo‘l belgisidir. Zakariyo ham boshlanishda, ham yakunda turib, birinchi va uchinchi farishtalarning har ikkalasini ifodalaydi. Elizabet ikkinchi farishtaning xabaridir, Maryam esa besh oylik yashirinish davri oxirida Elizabetga qo‘shiladigan yarim tun hayqirig‘i xabaridir.
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.
Nuhning sakkiz kishidan iborat oilasi besh oy davomida kemada yashiringan edi, so‘ngra kema Ararat tog‘iga kelib to‘xtadi. Yarim tundagi hayqiriq Ekseterda ikkinchi farishtaga qo‘shildi va o‘n bokira qiz haqidagi masalning ro‘yobga chiqishi o‘laroq, 1844-yil 22-oktabrda eshik yopilguniga qadar davom etdi. Maryam Ekseterda Elisabetga qo‘shildi va Yahyo tug‘ilguniga qadar u bilan birga bo‘ldi.
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-yilda Litchdan yashirilgan xabar “besh oy” haqidagi xabar edi. Besh oyning yashirilishi kemadagi sakkiz kishi orqali ifodalanadi; bu — Elisabethning homiladorligining dastlabki besh oyi davomida yashirinib yurishidir. 1838-yilda Rabbiy besh oy ustini O‘z qo‘li bilan to‘sib turdi; U besh oy ustidan O‘z qo‘lini olgachgina, Litchga bu sanani u yetib kelishidan o‘n kun oldin e’lon qilish imkonini berdi. Besh oy haqidagi xabarning muhri oxirgi kunlarda, hozir bayon etilayotganidek, ochilganda, siz 1844-yilning 12-avgustidan 17-avgustigacha bo‘lib o‘tgan Exeterdagi lager yig‘ilishining olti kunlik davrida bo‘lasiz; bu olti kundan keyin esa 1844-yil 22-oktabrdagi yopiq eshikkacha oltmish olti kun o‘tgan. Jami yetmish ikki kun bo‘lgan, ammo ular bashorat chizig‘iga joylashtirilib, so‘ng yo‘l belgilari alohida ajratib ko‘rsatilganda, Exeterdagi lager yig‘ilishi orqali ifodalangan qamal belgisi olti kun bo‘lganini, undan keyin esa yopiq eshikkacha oltmish olti kun o‘tganini ko‘rish mumkin. Bashorat nuqtai nazaridan bu davr 6 6 6 tarzida ifodalanadi.
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.
Ekseterdan 22-oktabrgacha bo‘lgan davr orqali ifodalangan qamal tarixi Qobilning oltinchi avlodi bo‘lgan Lamak timsolida ifodalanadi. Besh oy haqidagi bashoratning muhri ochilganidan darhol so‘ng eshik yopiladi. U bosqichma-bosqich yopiladi, ammo adventizm uchun bu jarayon 11-sentabrda boshlangan va qamal boshlanishi bilan yakunlanadi. Qamal boshlanganda siz yo Qobil naslidan bo‘lgan Lamakning, yo Shis naslidan bo‘lgan Lamakning fe’l-atvorini namoyon qilasiz. O‘sha tarixning soni Qobil naslidan bo‘lgan Lamak uchun 6 6 6 bo‘lsa, Shis naslidan bo‘lgan Lamak va g‘olib jamoat uchun 7 7 7 bo‘ladi.
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.
Ikki Lamak hamda 666 yoki 777 bilan ifodalangan ikki xil fe’l-atvorning namoyon bo‘lishi adventistlar Nashvilldagi olov sharlari haqidagi ogohlantirish borasida nega sukut saqlagan, degan savol ko‘tarilishi asnosida adventizmni jamoatchilik diqqat markaziga olib chiqadigan voqealar bilan boshlanadi. Tobora avj olayotgan bahs-munozara tez orada joriy etiladigan yakshanba qonunining yopiq eshigi oldidan yuz beradigan ko‘rgazmali namoyishga aylanadi; bu holat hayvonlarning qiya yo‘lakdan yuqoriga ko‘tarilib, kemaga kirishi orqali timsollangan edi. Tobora kuchayib borayotgan bu ko‘rgazmali ogohlantirish Ilyosning Karmil tog‘idagi tajribasida hamda 1844-yildagi millerchilar harakatida ham timsollangan edi.
The Prophetic Structure of the Siege
Qamalning bashoratga oid tuzilishi
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.
Shaharning vayron bo‘lishi bilan yakunlanadigan qamalning bashoratli tuzilmasi alomat bilan boshlanib, alomat bilan tugaydigan vaqt oralig‘ini ifodalaydi. U vaqt oralig‘ini ham, vaqtning muayyan nuqtasini ham ifodalaydi. Tasvirning shakllanish davri turli yo‘llar bilan ifodalanadi. Ilohiy ilhom bilan berilgan guvohlikdagi bunday har bir bashoratli tuzilma maxluqning tamg‘asi bilan yakunlanadigan, maxluqning tasviriga oid sinov davrining timsolidir.
“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.
“‘Yirtqich hayvonning tasviri’ protestant cherkovlari o‘z aqidalarini majburiy tarzda joriy etish uchun dunyoviy hokimiyatdan yordam so‘raganida shakllanadigan murtad protestantizm ko‘rinishini ifodalaydi. ‘Yirtqich hayvonning tamg‘asi’ga esa hali ta’rif berilishi lozim.” Buyuk kurash, 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.
Mazkur vaqt oralig‘i hayvonga atalgan va uning qiyofasini aks ettiruvchi tasvirning shakllanishini ifodalaydi; shakllanib kelayotgan tasvir yakshanba qonunini o‘z so‘zi bilan vujudga keltira oladigan darajaga yetganida, hayvonning tamg‘asi majburiy tarzda joriy etiladi. Rim hokimiyatining tamg‘asi Quddus vayron qilinganida Navuxadnazar orqali timsolan namoyon etilgan. Bobil bo‘ladimi yoki Rim bo‘ladimi, qamalning tuzilishi oxirgi kunlardagi shimol podshohiga urg‘u beradi. O‘rxonning 1333-yildan 1337-yilgacha davom etgan qamali hamda 1449-yil 27-iyuldan 1453-yildagi Konstantinopol qamaligacha bo‘lgan to‘rt yil nafaqat 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davrning timsolidir, balki bu qamallar Islomning Muqaddas Kitob bashoratlaridagi sharq shamolining farzandlari sifatidagi o‘rniga ham urg‘u beradi. Shimol podshohi (Bobil yoki Rim) va sharq shamoli mavzusi Doniyor 11:45 dagi “sharqdan va shimoldan kelgan xabarlar”dir.
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.
Ammo sharqdan va shimoldan kelgan xabarlar uni tashvishga soladi: shuning uchun u ko‘plarni qirib tashlash va butunlay yo‘q qilish uchun qattiq g‘azab bilan yo‘lga chiqadi. Doniyor 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-yil 27-iyuldan 1453-yildagi Konstantinopol qamaligacha bo‘lgan to‘rt yil nafaqat to‘rt yillik davrni belgilaydi, balki Ioann Paleologning 1448-yildagi vafoti ham hisobga olinsa, bu davr besh yil bilan ham ifodalanadi.
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 tuzilma Quddusning har ikki vayron qilinishida ham, Nuh to‘fonida ham namoyon bo‘ladi. U Misrdagi birinchi Fisihda ham mavjud: o‘shanda halok qiluvchi farishta eshikdagi qon belgisini ko‘rishi talab etilgan edi; bu voqea fir’avn va uning lashkarini dengizga olib kirib, sharq shamollari qo‘yib yuborilguniga va suvlar va’da qilingan yurtga kirish eshigini yopguniga qadar davom etgan. Bu tuzilma Pergam jamoatining 313-yildan 321-yildagi birinchi yakshanba qonunigacha bo‘lgan alfa tarixida ham, Pergamning Yustinianning 533-yildagi farmonidan 538-yildagi yakshanba qonunigacha bo‘lgan omega tarixida ham mavjud. Pergam misolida belgi yo farmoyish, yo farmon bo‘ladi, biroq ularning har ikkisi ham yakshanba qonuni bilan yakunlanadigan davrni boshlab beradi.
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.
Hizqiyolning Quddus qamali va vayron etilishiga oid tuzilmasi miloddan avvalgi 587-yildan miloddan avvalgi 586-yilgacha bo‘lgan davrni qamrab olgan: vaqtni inklyuziv usulda hisoblaganda ikki yil, eksklyuziv usulda hisoblaganda esa 1,5 yil. Bashoratdagi yana bir qamal tuzilmasi ham miloddan avvalgi 200-yildagi Panium jangi va miloddan avvalgi 198-yildagi Sidon qamalini o‘z ichiga olgan Panium yurishidagi ikki yil orqali ifodalanadi. Hizqiyolning xotini vafoti Lamakning vafoti, Ioann Paleologning vafoti va Panium jangiga mos keladi.