Five Hidden Months
Juróomi weer yu nëbbu
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.
Ci 1838, Josiah Litch xamle woon na bataaxalu Lislaam bi aaya fukkeel bi di misaal, di ko lëkkale ak jamono ji aaya fukk ak juróomeel bi joxe. Ci jamono jooju, amoon na ay wàll ci waxyu wi yu ñu nëbbaloon Litch. Ba bésub 1 ut 1840, Litch siiwaloon na leeral gu gën a mat, gu aju ci li ñu ko feeñaloon gannaaw 1838 ci bataaxalu “juróomi weer”. Ci 1838, amoon na wàll ci bataaxalu “juróomi weer” bi nekk ci Peeñu ma, saar 9, bu ñu nëbbaloon Litch. Laata 1840, dindil nañu Litch tay bi tëjoon wàll wi nëbbu woon ci waxyub juróomi weer wi, te dindi tay bi tax na kàttanu Yàlla feeñ, dale ko ci 1840 ba ci 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.
Juróomi weer yi ci aaya juróom bi dañu leen nëbb woon ba atum 2026. Bi Elisabeth génnee gannaaw juróomi weer yu mu nëbbu woon, Mary fekki na ko. Mary mooy lëkkale juróomi weeru nëbbu yi ak léebu fukki janq yi, ndaxte, wuute ak Elisabeth, Mary janq bu ëmb la woon, te Elisabeth jigéen ju ëmb la woon, fekk weesu na at yi jigéen di mana jur. Juddu yooyu ñaar ay kéemaan lañu woon, gu ci nekk ci anamam, waaye Mary janq la woon. Mboolem yonent yi dañuy wax ci mujjug àddina, te janq yi Mary di màndargaal ci jamonoy mujj yi ñooy juróomi janq yu am xel yi, ñi ànd di yëngu-yëngu bu Philadelphia bu malaaka ñatteel mi, te seen lim di téeméer ak ñeent-fukk ak ñeenti junni. Elisabeth ak Mary dañuy daje ci juróom-benneelu weer wi, gannaaw juróomi weer yi Elisabeth nëbbu woon. Juróomi weer yi ci aaya juróom bi dañu leen nëbb woon ba atum 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.
Bi John juddoo, Mary dellu na ca Nazareth, te Zacharias luutul woon. Mary nekkoon na ak Elisabeth ba bunt bi tëj ci jamonoy yoonu Dibéer, jamono ji kàddug yonent gi di wax. Zacharias mooy màndargab yoon bu alfa bi ñu def ba mu luu, te mooy itam màndargab yoon bu omega biy wax ci jamonoy juddug doomam ju góor. Zacharias nekk na ci njàlbéen li ak ci muj gi, di màndargaal malaaka bu njëkk bi ak malaaka bu ñetteel bi, ñoom ñaar. Elisabeth mooy bataaxalu malaaka bu ñaareel bi, te Mary mooy bataaxalu yuuxu digg-guddi bi, biy fekki Elisabeth ci njeexitalu juróomi weer yi mu nëbbu woon.
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.
Njabootu Noah, gi amoon juróom-ñetti nit, làqu woon na ci gaal gi diirub juróomi weer, te gannaaw loolu gaal gi dal ci kaw tundu Ararat. Woote bi jib ci xaaju guddi fekki na malaaka mu ñaareel ma ca Exeter, te wéy ba bunt bi tëju ca bésub 22 Oktoobar 1844, loolu di matal léebu fukki janq ya. Mary fekki na Elisabeth ca Exeter, te wéy ba John juddu.
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.
Bataaxal bi ñu làqoon Litch ci atum 1838 mooy bataaxalu “juróomi weer”. Juróom-ñetti nit ñi nekkoon ci gaal gi ñoo màndargaal li ñu làq juróomi weer yi; mooy Elisabeth di làqu ci juróomi weer yu jëkk yi ci ëmbam. Boroom bi moo téye woon loxoom ci kaw juróomi weer yi ci atum 1838, ba mu jële loxoom ci juróomi weer yi, may Litch mu siiwal bés bi fukki fan laata muy sotti. Bu ñu tijjee bataaxalu juróomi weer yi ci fan yu mujj yi, ni ñu koy birale nii léegi, dangeen tollu ci juróom-benni fani ndajem diine bi amoon ci dal bi ca Exeter, dale ko 12 ba 17 Ut, 1844, te juróom-benn-fukk ak juróom-benni fan toppoon nañu ca ba ci bunt bu tëj bi ci 22 Oktoobar, 1844. Juróom-ñaar-fukk ak ñaari fan la woon, waaye bu ñu leen tëralee ci ab rëddub waxyu, ba noppi beral màndargay yoon wi, manees na gis ne màndargam wër gi, gi ndajem diine bi amoon ci dal bi ca Exeter doon wone, juróom-benni fan la woon, te juróom-benn-fukk ak juróom-benni fan toppoon nañu ca ba ci bunt bu tëj bi. Ci wàllu waxyu, diir bi dañu koy màndargaal ni 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.
Jaar-jaari wër gi, ni ko diir bi dale ci Exeter ba 22 oktoobar màndargale, Lamech mi bokk ci juróom-bennëelu maasu askanu Cain moo koy màndargal. Bunt bi dañu koy tëj saa su ñu dindee màndarga gi tëjoon waxyu wi jëm ci juróomi weer. Day tëju ndànk-ndànk, waaye ci wàllu ngëmug Adwantist yi, tëj gu ndànk-ndànk googu ca 9/11 la tàmbalee, te ci wër gi lay àgg. Bu wër gi agsee, dinga feeñal jikko ji Lamech mi bokk ci askanu Cain am, walla ji Lamech mi bokk ci askanu Seth am. Limu jaar-jaar yooyu ci Lamech mi bokk ci askanu Cain mooy 6 6 6, te lim bi ñeel Lamech mi bokk ci askanu Seth ak mbooloom gëmkat mi jël ndam mooy 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.
Feeñug ñaari jikko yi ñaari Lamech yi ak 666 walla 777 di màndargaal dafay tàmbali ak xew-xew yiy tax mbooloo mi jëmale xelam ci diiney Adventist yi, fekk ñuy laaj lu tax Adventist yi noppi woon ci artu bi jëm ci bali safara yi ca Nashville. Werante biy gën a tàng dafay nekk wone bu ñuy gis ak seeni bët, lu jiitu bunt bu tëj bi ci yoonu Dibéer bi nar a ñëw léegi, te mala yi doon yéeg ci yéegukaay bi di dugg ci gaal gi dañu doon màndargaal loolu. Artu boobu ñuy gis ak seeni bët te di gën a tar, li Elijah dundoon ci tund wu Carmel ak yëngu-yëngu Millerite bi ci atum 1844 dañu ko itam doon màndargaal.
The Prophetic Structure of the Siege
Tëralinu wër gi ci wàllu waxyu
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.
Tëralinu waxyu wi jëm ci wërug dëkk ci xare, giy mujje ci yàqug dëkk bi, dafay misaal ab diiru jamono buy tàmbali ak màndarga te jeex ak màndarga. Dafay misaal ab diiru jamono ak benn waxtu ci jamono. Diir bi ñuy sos nataal bi, ñu ngi koy misaal ci anam yu wuute. Tëralinu waxyu bu mel noonu bu nekk ci seede si Yàlla solal dafay misaal diiru nattu gi aju ci nataalu rab wi, diir buy mujje ci màndargaalu rab wi.
“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.
“‘Nataal bi ñu defal rab wi’ dafay màndargaal xeetu diiney protestant bu dëddu ngëm gi, bi nar a juddu bu jànguy protestant yi di sàkku ndimbalu nguur gi ngir ga nit ñi ñu topp seen njàngalem ngëm yi. ‘Màndargam rab wi’ nag, des na ñu leeral li muy tekki.” Xare bu Mag bi, 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.
Diir boobu day misaal sosug nataal bu ñeel rab wi te di nataalam; màndargam rab wi, dañu koy doxal ak doole bu nataal bi ñuy sos agsee tolluwaay bi muy man a wax ba tax yoonu Dibéer am. Màndargam sañ-sañu Room, Nebukadnesar moo ko doon misaal bi ñu yàqee Yerusalem. Muy Babilon walla Room, tëralinu wërug dëkk gi dafay fésal buuru bëj-gànnaar ci jamono yu mujj yi. Wërug dëkk gi Orhan defoon, dale ko 1333 ba 1337, ak ñeenti at yi dale ko 27 sulet 1449 ba wërug Constantinople ca 1453 duñuy misaal diir bi dale ko 11 ut 1840 ba 22 oktoobar 1844 rekk, waaye wër dëkk yooyu dañuy fésal itam cër gi Lislaam am ni doomi ngelawal penku li ci waxyu Mbind mu Sell mi. Mbirum buuru bëj-gànnaar (Babilon walla Room) ak ngelawal penku mooy “xibaar yu bawoo penku ak yu bawoo bëj-gànnaar” ci Dañeel 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.
Waaye ay xibaar yu jóge penku ak bëj-gànnaar dinañu ko jaaxal: kon dina génn ak mer mu réy ngir alag ñu bare te faagaagal leen. 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.
Ñeenti at yi dale ci 27 sulet 1449 ba ci wërug Constantinople ci 1453 duñu wone rekk diiru ñeenti at, waaye su ñu boolee diir boobu ak deewu John Palaiologos ci 1448, juróomi at itam dañuy màndargaal diir boobu.
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.
Tëralin wi feeñ na ci ñaari yoon yi ñu yàqoon Yerusalem ak ci mbënnum Nóoyin. Feeñ na ci màggalu Mucc gu jëkk ga ca Misra, ba malaaka miy rey waroon a gis màndargam deret ci bunt bi, loolu yóbbu Firawna ak xareem ci géej gi ba ñu yiwi ngelawi penku yi, ndox yi tëj bunt bi ñuy jaare dugg ci réew mi ñu dige woon. Tëralin wi nekk na ci taariixu alfa bu mbooloom Pergamos, dale ko ci atum 313 ba ci yoonu dibéer wu jëkk wi ci atum 321, te nekk na ci taariixu omega bu Pergamos, dale ko ci ndogalu Justinian li ci atum 533 ba ci yoonu dibéer wi ci atum 538. Ci mbirum Pergamos, màndarga mi yégleb nguur la walla ndogal, waaye bu ci nekk dafay tàmbali ab diir buy àgge ci aw yoonu dibéer.
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.
Tëralinu wërug Jerusalem ak yàqam ci Ezekiel mi ngi tàmbalee woon ci atum 587 laata juddug Kirist ba ci atum 586 laata juddug Kirist: ñaari at bu ñu ci boolee àpp yi, ak 1,5 at bu ñu leen ci boolewul. Beneen tëralinu wër ci waxyu itam, ñaari at a ko màndargaal ci yëngu-yëngub xare bu Panium, bu boole woon xeexu Panium ci atum 200 laata juddug Kirist ak wërug Sidon ci atum 198 laata juddug Kirist. Deewu jabari Ezekiel méngoo na ak deewu Lamech, deewu John Palaiologos ak xeexu Panium.