Five Hidden Months
Iinyanga Ezintlanu Ezifihlakeleyo
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.
Umyalezo wobuSilamsi, njengoko umelwe yindinyana yeshumi, wandlalwa nguJosiah Litch ngowe-1838 ngokunxulumene nexesha elichazwe kwindinyana yeshumi elinesihlanu. Ngelo xesha kwakukho iinkalo zesiprofeto ezazifihlakele kuLitch. Ngomhla woku-1 kuAgasti 1840, uLitch wayesele epapashe inkcazelo ecokiseke ngakumbi, esekelwe koko kwakutyhilwe kuye emva kowe-1838 kumyalezo “weenyanga ezintlanu.” Ngowe-1838 inxalenye yomyalezo “weenyanga ezintlanu” okwisahluko sesithoba seSityhilelo yayifihlakele kuLitch. Itywina lenxalenye efihlakeleyo yesiprofeto seenyanga ezintlanu lavulelwa uLitch ngaphambi kowe-1840, yaye ukuvulwa kwelo tywina kwavelisa ukubonakaliswa kwamandla kaThixo ukususela kowe-1840 ukuya kowe-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.
Iinyanga ezintlanu ezikwivesi yesihlanu zazifihliwe de kwangunyaka wama-2026. Xa uElizabhete waphuma ekuzifihleni kangangeenyanga ezintlanu, uMariya wazimanya naye. UMariya ungqamanisa iinyanga ezintlanu zokuzifihla nomzekeliso weentombi ezinyulu ezilishumi, kuba, ngokungafaniyo noElizabhete, uMariya wayeyintombi enyulu ekhulelweyo, kanti uElizabhete wayengumfazi okhulelweyo owayesele edlule kwiminyaka yokuzala abantwana. Kokubini oku kuzalwa kwabantwana kwakungummangaliso, ngakunye ngendlela yako, kodwa uMariya wayeyintombi enyulu. Bonke abaprofeti bathetha ngesiphelo sehlabathi, yaye iintombi ezinyulu ezimelwa nguMariya kwimihla yokugqibela ziintombi ezinyulu ezintlanu ezizizilumko, ezibumba intshukumo yaseFiladelfi yengelosi yesithathu, nezinani lazo lilikhulu elinamashumi amane anesine lamawaka. UElizabhete noMariya badibana kwinyanga yesithandathu, emva kweenyanga ezintlanu zokuzifihla kukaElizabhete. Iinyanga ezintlanu ezikwivesi yesihlanu zazifihliwe de kwangunyaka wama-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.
Xa kwazalwa uYohane, uMariya wabuyela eNazarete, yaye uZekariya wayengasesisimumu. UMariya wayekunye noElizabhete de wavaleka umnyango ngexesha lomthetho weCawe, xa isiprofeto sithetha. UZekariya luphawu lwendlela lweAlfa olwenziwa isimumu, kwaye ukwaluphawu lwendlela lweOmega oluthetha ekuzalweni konyana wakhe. UZekariya usekuqalekeni nasekupheleni, emele ingelosi yokuqala kwakunye neyesithathu. UElizabhete usisigidimi sengelosi yesibini, yaye uMariya usisigidimi sesikhalo saphakathi kobusuku esizimanya noElizabhete ekupheleni kweenyanga ezintlanu zokuzifihla.
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.
Usapho lukaNowa olwalunamalungu asibhozo lwalufihlwe emkhombeni iinyanga ezintlanu, waza emva koko umkhombe wema phezu kweNtaba yeArarati. Isikhalo saphakathi kobusuku sazimanya nengelosi yesibini e-Exeter saza saqhubeka de lwavalwa ucango ngomhla wama-22 kuOktobha 1844, kuzalisekiswa umzekeliso weentombi ezilishumi. UMariya wazimanya noElizabhete e-Exeter waza waqhubeka de kwazalwa uYohane.
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.
Umyalezo owawufihliwe kuLitch ngo-1838 wawungumyalezo “weenyanga ezintlanu.” Ukufihlwa kweenyanga ezintlanu kumelwa ngabantu abasibhozo abasemkhombeni; kukuzifihla kukaElisabeth ebudeni beenyanga ezintlanu zokuqala zokukhulelwa kwakhe. YayiyiNkosi eyayibambe isandla saYo phezu kweenyanga ezintlanu ngo-1838, yada yasisusa isandla saYo phezu kweenyanga ezintlanu, ivumela uLitch ukuba apapashe umhla kwiintsuku ezilishumi ngaphambi kokuzaliseka kwawo. Xa kuvulwa itywina lomyalezo weenyanga ezintlanu ngemihla yokugqibela, njengoko lo myalezo uchazwa ngoku, uzifumana kwiintsuku ezintandathu zentlanganiso yasenkampini yaseExeter, ukususela ngomhla we-12 ukuya kowe-17 kuAgasti 1844, ezalandelwa ziintsuku ezingamashumi amathandathu anesithandathu ukuya kumnyango ovaliweyo womhla wama-22 kuOktobha 1844. Zaziziintsuku ezingamashumi asixhenxe anesibini, kodwa xa zibekwa kumgca wesiprofeto zize ke iziphawuli zendlela zibekwe zodwa, kuyabonakala ukuba umqondiso wongqingo owawumelwa yintlanganiso yasenkampini yaseExeter wawuziintsuku ezintandathu ezalandelwa ziintsuku ezingamashumi amathandathu anesithandathu de kwaya kufikelelwa kumnyango ovaliweyo. Ngokwesiprofeto, eli xesha limelwa ngamanani athi 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.
Imbali yongqingo, njengoko ifuziselwa yiExeter ukuya kutsho kumhla wama-22 kweyeDwarha, ifuziselwa nguLameki wesizukulwana sesithandathu sikaKayin. Ucango luvalwa kanye emva kokuvulwa kwetywina lesiprofeto seenyanga ezintlanu. Luvaleka ngokuthe ngcembe, kodwa kubuAdventist le nkqubo yaqala nge-9/11, yaye iphela ekufikeni kongqingo. Xa kufika ungqingo, uya kubonakalisa isimilo sikaLameki womnombo kaKayin okanye esikaLameki womnombo kaSete. Inani laloo mbali kuLameki womnombo kaKayin ngu-6 6 6, yaye inani likaLameki womnombo kaSete nelebandla eloyisileyo ngu-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.
Ukubonakaliswa kwezimilo ezibini ezimelwe ngooLameki ababini nangamanani athi 666 okanye 777 kuqala ngeziganeko ezitsalela ingqalelo yoluntu kubu-Adventist, njengoko kuphakanyiswa umbuzo wokuba kwakutheni ukuze ama-Adventist athule ngesilumkiso seebhola zomlilo zaseNashville. Impikiswano eqhubeka isiba mandundu iba ngumboniso obonakalayo owandulela umnyango ovaliweyo womthetho wosuku lweCawa oza kufika kungekudala, owafuziselwa zizilwanyana ezazinyuka kwithambeka zingena emkhombeni. Isilumkiso esibonakalayo esiqhubeka sisiba namandla safuziselwa nangamava kaEliya kwiNtaba yeKarmele nayintshukumo yamaMillerite yowe-1844.
The Prophetic Structure of the Siege
Ulwakhiwo lwesiprofeto lokungqingwa
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.
Isakhiwo sesiprofeto songqingo oluphela ngokutshatyalaliswa kwesixeko simele isithuba sexesha esiqala ngomqondiso size siphele ngomqondiso. Simele isithuba sexesha kwakunye nomzuzu othile wexesha. Isithuba sexesha sokuyilwa komfanekiselo simelwa ngeendlela ezahlukahlukeneyo. Isakhiwo ngasinye sesiprofeto solu hlobo esikubungqina obuphefumlelweyo sifuzisela ixesha lovavanyo lomfanekiselo werhamncwa elifikelela kuvuthondaba lwalo ngophawu lwerhamncwa.
“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.
“‘Umfanekiselo werhamncwa’ umele olo hlobo lobuProtestanti obuwexukileyo oluya kwakheka xa iicawa zamaProtestanti zifuna uncedo lwegunya likarhulumente ukuze zinyanzelise iimfundiso zazo ezimiselweyo. ‘Uphawu lwerhamncwa’ lusafuna ukuchazwa.” Imbambano Enkulu, 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.
Elo xesha limele ukwenziwa komfanekiso owenzelwa irhamncwa nongumfanekiso walo; uphawu lwerhamncwa lunyanzeliswa xa umfanekiso obukade usenziwa ufikelela kwinqanaba lokuba ukwazi ukuthetha uze ngaloo ndlela umisele umthetho weCawa. Uphawu lwegunya laseRoma lwafanekiselwa nguNebhukadenetsare xa iYerusalem yatshatyalaliswayo. Enoba yiBhabheli okanye yiRoma, ubume bokungqinga bubalaselisa ukumkani wasemntla kwimihla yokugqibela. Ukungqinga kukaOrhan ukususela ngowe-1333 ukuya kutsho kowe-1337, kunye neminyaka emine ukususela kumhla wama-27 kuJulayi wowe-1449 ukuya kutsho ekungqingweni kweConstantinople ngowe-1453, akufanekiseli nje kuphela ixesha elisusela kumhla we-11 kuAgasti wowe-1840 ukuya kutsho kumhla wama-22 kuOktobha wowe-1844, kodwa oku kungqinga kukwabalaselisa indima yobuSilamsi njengabantwana bomoya wasempuma wesiprofeto seBhayibhile. Umxholo wokumkani wasemntla (iBhabheli okanye iRoma) nowomoya wasempuma ngulowo uthi “iindaba ezivela empuma nezivela emntla” kuDaniyeli 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.
Kodwa iindaba ezivela empuma nasemntla ziya kumkhathaza: ngoko ke uya kuphuma enomsindo omkhulu ukuze atshabalalise, aze abatshayele baphele abaninzi. Daniyeli 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.
Iminyaka emine esusela kumhla wama-27 kuJulayi 1449 ukuya ekungqingweni kweConstantinople ngowe-1453 ayibonisi isithuba seminyaka emine kuphela, kodwa xa idityaniswe nokufa kukaJohn Palaiologos ngowe-1448, esi sithuba sikwamelwa yiminyaka emihlanu.
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.
Olu lwakhiwo lubonakaliswa kuzo zombini izihlandlo zokutshatyalaliswa kweYerusalem nakumkhukula kaNowa. LukwakwiPasika yokuqala eYiputa, xa kwakufuneka ukuba ingelosi etshabalalisayo ibone umqondiso wegazi emnyango owakhokelela uFaro nomkhosi wakhe elwandle, de kwakhululwa imimoya yasempuma aza amanzi aluvala ucango lokungena kwilizwe ledinga. Olu lwakhiwo lukwimbali ye-alfa yebandla lasePergamo ukususela ngowama-313 ukuya kutsho kumthetho wokuqala weCawa ngowama-321, yaye lukwimbali ye-omega yasePergamo ukususela kummiselo kaJustinian ngowama-533 ukuya kutsho kumthetho weCawa wangowama-538. Ngokubhekisele kwiPergamo, umqondiso ngumyalelo okanye ngummiselo, kodwa yomibini iqalisa ixesha elifikelela kuvuthondaba lwalo kumthetho weCawa.
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.
Ulwakhiwo lukaHezekile lokungqingwa nokutshatyalaliswa kweYerusalem lwalususela kunyaka wama-587 ngaphambi kokuzalwa kukaKristu ukuya kunyaka wama-586 ngaphambi kokuzalwa kukaKristu: iminyaka emibini xa ixesha libalwa ngendlela equkayo, neminyaka eyi-1.5 xa ixesha libalwa ngendlela engabandakanyiyo. Olunye ulwakhiwo lokungqinga lwesiprofeto nalo lumelwa yiminyaka emibini kwiphulo lomkhosi lasePanium, elaliquka idabi lasePanium ngowama-200 ngaphambi kokuzalwa kukaKristu nokungqingwa kweTsidon ngowama-198 ngaphambi kokuzalwa kukaKristu. Ukufa komfazi kaHezekile kuhambelana nokufa kukaLameki, nokufa kukaJohn Palaiologos, nedabi lasePanium.