Five Hidden Months
Oṣù Márùn-ún Tí A Fi Pamọ́
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.
Ní ọdún 1838, Josiah Litch gbé ìhìn ẹ̀sìn Ìsìláàmù, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ kẹwàá, kalẹ̀ ní ìsopọ̀ pẹ̀lú àkókò tí a là sílẹ̀ nínú ẹsẹ kẹ́ẹ̀ẹ́dógún. Ní àkókò yẹn, àwọn apá kan wà nínú àsọtẹ́lẹ̀ náà tí wọ́n ṣì farapamọ́ fún Litch. Nígbà tí ó fi máa di ọjọ́ kìíní oṣù Ọ̀gọ́sítì ọdún 1840, Litch ti gbé àlàyé tí ó kún fún ẹ̀kúnrẹ́rẹ́ sí i jáde, tí ó dá lórí ohun tí a ti ṣí payá fún un lẹ́yìn ọdún 1838 láti inú ìhìn “oṣù márùn-ún.” Ní ọdún 1838, apá kan nínú ìhìn “oṣù márùn-ún” tí ó wà nínú orí kẹsàn-án ìwé Ìfihàn ti farapamọ́ fún Litch. A tú èdìdì apá tí ó farapamọ́ nínú àsọtẹ́lẹ̀ oṣù márùn-ún náà fún Litch ṣáájú ọdún 1840, títú èdìdì náà sì mú ìfarahàn agbára Ọlọ́run wá láti ọdún 1840 sí ọdún 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.
Oṣù márùn-ún tí a mẹ́nu kàn nínú ẹsẹ karùn-ún wà ní ìpamọ́ títí di ọdún 2026. Nígbà tí Elisabeth jáde lẹ́yìn oṣù márùn-ún tí ó fi ara pamọ́, Mary dara pọ̀ mọ́ ọn. Mary so oṣù márùn-ún ìfarapamọ́ náà pọ̀ mọ́ àkàwé àwọn wúńdíá mẹ́wàá, nítorí pé, ní ìyàtọ̀ sí Elisabeth, Mary jẹ́ wúńdíá tí ó lóyún, Elisabeth sì jẹ́ obìnrin tí ó lóyún tí ó sì ti kọjá ọjọ́ orí bíbímọ. Ọ̀kọ̀ọ̀kan nínú ìbí méjèèjì jẹ́ iṣẹ́ ìyanu ní ọ̀nà tirẹ̀, ṣùgbọ́n Mary jẹ́ wúńdíá. Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa òpin ayé, àwọn wúńdíá tí Mary dúró fún ní àwọn ọjọ́ ìkẹyìn sì ni àwọn wúńdíá ọlọ́gbọ́n márùn-ún tí wọ́n parapọ̀ jẹ́ ẹgbẹ́ Philadelphian ti áńgẹ́lì kẹta, tí iye wọn jẹ́ ọ̀kẹ́ méje ó lé ẹgbẹ̀rún mẹ́rin. Elisabeth àti Mary pàdé ní oṣù kẹfà, lẹ́yìn oṣù márùn-ún tí Elisabeth fi ara pamọ́. Oṣù márùn-ún tí a mẹ́nu kàn nínú ẹsẹ karùn-ún wà ní ìpamọ́ títí di ọdún 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.
Nígbà tí a bí Jòhánù, Màríà padà sí Násárétì, Sakaríà kò sì yadi mọ́. Màríà wà pẹ̀lú Elísábẹ́tì títí tí ilẹ̀kùn fi tì ní àkókò òfin Ọjọ́ Àìkú, nígbà tí àsọtẹ́lẹ̀ ń sọ̀rọ̀. Sakaríà ni àmì-ọ̀nà álfà tí a sọ di odi, òun sì tún ni àmì-ọ̀nà òmégà tí ó sọ̀rọ̀ nígbà tí a bí ọmọkùnrin rẹ̀. Sakaríà wà ní ìbẹ̀rẹ̀ àti ní òpin, ó sì dúró fún angẹli àkọ́kọ́ àti angẹli kẹta méjèèjì. Elísábẹ́tì ni ìhìn iṣẹ́ angẹli kejì, Màríà sì ni ìhìn iṣẹ́ ìkígbe ọ̀gànjọ́ òru tí ó darapọ̀ mọ́ Elísábẹ́tì ní òpin oṣù márùn-ún ìfarapamọ́ náà.
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.
Ìdílé Nóà, tí ó ní ènìyàn mẹ́jọ, wà ní ìpamọ́ nínú ọkọ̀ áàkì fún oṣù márùn-ún, lẹ́yìn náà ni ọkọ̀ áàkì náà gúnlẹ̀ sí Òkè Árárátì. Igbe ọ̀gànjọ́ òru darapọ̀ mọ́ áńgẹ́lì kejì ní Exeter, ó sì tẹ̀ síwájú títí tí a fi tì ilẹ̀kùn náà ní ọjọ́ 22 oṣù Ọ̀wàrà, ọdún 1844, ní ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá. Màríà darapọ̀ mọ́ Èlísábẹ́tì ní Exeter, ó sì tẹ̀ síwájú títí di ìbí Jòhánù.
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.
Ìhìn tí a pa mọ́ fún Litch ní ọdún 1838 ni ìhìn “oṣù márùn-ún.” Ìfipamọ́ oṣù márùn-ún náà ni àwọn ènìyàn mẹ́jọ nínú ọkọ̀ áàkì ṣàpẹẹrẹ; ìyẹn sì ni Elisabeth tí ó fi ara rẹ̀ pamọ́ ní oṣù márùn-ún àkọ́kọ́ oyún rẹ̀. Olúwa ni Ó fi ọwọ́ Rẹ̀ bo oṣù márùn-ún náà ní ọdún 1838, títí Ó fi mú ọwọ́ Rẹ̀ kúrò lórí oṣù márùn-ún náà, tí Ó sì jẹ́ kí Litch tẹ ọjọ́ náà jáde ní ọjọ́ mẹ́wàá ṣáájú ìmúṣẹ rẹ̀. Nígbà tí a bá ṣí èdìdì ìhìn oṣù márùn-ún náà ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ń gbé e kalẹ̀ nísinsìnyí, o wà ní àwọn ọjọ́ mẹ́fà ìpàdé àgọ́ Exeter, láti ọjọ́ 12 sí 17 Oṣù Kẹjọ, ọdún 1844, tí ọjọ́ ọgọ́ta lé mẹ́fà tẹ̀ lé wọn títí dé ìlẹ̀kùn tí a tì pa ní ọjọ́ 22 Oṣù Kẹwàá, ọdún 1844. Ọjọ́ àádọ́rin lé méjì ni ó wà, ṣùgbọ́n nígbà tí a bá tò wọ́n sórí ìlà àsọtẹ́lẹ̀, tí a sì wá ya àwọn àmì ọ̀nà náà sọ́tọ̀, a lè rí i pé àmì ìdótì tí ìpàdé àgọ́ Exeter ṣàpẹẹrẹ jẹ́ ọjọ́ mẹ́fà tí ọjọ́ ọgọ́ta lé mẹ́fà tẹ̀ lé wọn títí dé ìlẹ̀kùn tí a tì pa náà. Ní ti àsọtẹ́lẹ̀, a ṣàpẹẹrẹ àkókò náà gẹ́gẹ́ bí 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.
Ìtàn ìdótì náà, gẹ́gẹ́ bí Exeter ṣe ṣàpẹẹrẹ rẹ̀ títí di ọjọ́ 22 Oṣù Kẹwàá, ni Lamech ti ìran kẹfà Cain ṣàpẹẹrẹ. A tì ilẹ̀kùn náà ní kété lẹ́yìn tí a tú èdìdì àsọtẹ́lẹ̀ oṣù márùn-ún náà. Ó ń pa dé díẹ̀díẹ̀, ṣùgbọ́n ìtẹ̀síwájú yìí fún ẹ̀sìn Adventist bẹ̀rẹ̀ ní 9/11, ó sì dópin ní ìdótì náà. Nígbà tí ìdótì náà bá dé, ìwọ yóò fi ìwà Lamech ti ìran Cain tàbí ìwà Lamech ti ìran Seth hàn. Nọ́ńbà ìtàn yẹn fún Lamech ti ìran Cain ni 6 6 6, nọ́ńbà fún Lamech ti ìran Seth àti ìjọ aṣẹ́gun sì 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.
Ìfarahàn àwọn ìwà méjì tí àwọn Lámékì méjèèjì àti 666 tàbí 777 dúró fún bẹ̀rẹ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ tí ń fa àfiyèsí àwọn aráàlú sí ìgbàgbọ́ Adventist, bí a ṣe ń béèrè ìdí tí àwọn Adventist fi dákẹ́ lórí ìkìlọ̀ nípa àwọn bọ́ọ̀lù iná ti Nashville. Àríyànjiyàn náà tí ń le sí i di àfihàn tí a lè fojú rí ṣáájú ìlẹ̀kùn títì ti òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, èyí tí àwọn ẹranko tí ń gun ọ̀nà tí ó tẹ̀ gòkè wọ inú ọkọ̀ áàkì ṣàpẹẹrẹ. Ìkìlọ̀ tí a lè fojú rí náà, tí ń le sí i, ni ìrírí Èlíjà lórí Òkè Karmeli àti ẹgbẹ́ àwọn ọmọlẹ́yìn Miller ti ọdún 1844 tún ṣàpẹẹrẹ.
The Prophetic Structure of the Siege
Ìgbékalẹ̀ Àsọtẹ́lẹ̀ ti Ìsàgatì Náà
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.
Ìgbékalẹ̀ àsọtẹ́lẹ̀ nípa ìdótì kan tí ó dópin pẹ̀lú ìparun ìlú náà dúró fún sáà àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú àmì kan, tí ó sì dópin pẹ̀lú àmì kan. Ó dúró fún sáà àkókò kan àti àkókò kan pàtó. Ní onírúurú ọ̀nà ni a gbà ṣàpẹẹrẹ sáà dídá ère náà sílẹ̀. Gbogbo ìgbékalẹ̀ àsọtẹ́lẹ̀ irú èyí nínú ẹ̀rí tí a fi ìmísí gbé kalẹ̀ jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ fún sáà ìdánwò ti ère ẹranko náà, èyí tí ó dé góńgó rẹ̀ pẹ̀lú àmì ẹranko náà.
“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.
“‘Àwòrán fún ẹranko náà’ dúró fún irú ẹ̀sìn Pùròtẹ́sítáǹtì apẹ̀yìndà tí yóò farahàn nígbà tí àwọn ṣọ́ọ̀ṣì Pùròtẹ́sítáǹtì bá wá ìrànlọ́wọ́ agbára ìjọba láti fipá mú àwọn ènìyàn tẹ̀ lé àwọn ẹ̀kọ́ ìgbàgbọ́ wọn. A ṣì ní láti ṣàlàyé ní pàtó ohun tí ‘àmì ẹranko náà’ jẹ́.” Ìjàkadì Ńlá, 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.
Àkókò náà dúró fún dídá ère ẹranko náà sílẹ̀ fún ẹranko náà; a fi ipá mú kí a gba àmì ẹranko náà nígbà tí ère tí a ti ń dá sílẹ̀ náà bá dé ipò tí ó ti lè fi ọ̀rọ̀ ẹnu rẹ̀ gbé òfin ọjọ́ Àìkú kalẹ̀. Nebukadnessari ṣàpẹẹrẹ àmì àṣẹ Róòmù nígbà tí a pa Jerúsálẹ́mù run. Yálà Bábílónì ni tàbí Róòmù, ìṣètò ìdótì náà ń tẹnumọ́ ọba àríwá ní àwọn ọjọ́ ìkẹyìn. Ìdótì Orhan láti 1333 títí di 1337 àti ọdún mẹ́rin láti ọjọ́ 27 Oṣù Keje, 1449 títí di ìdótì Constantinople ní 1453 kì í ṣe àpẹẹrẹ àkókò láti ọjọ́ 11 Oṣù Kẹjọ, 1840 títí di ọjọ́ 22 Oṣù Kẹwàá, 1844 nìkan, ṣùgbọ́n àwọn ìdótì náà tún ń tẹnumọ́ ipa tí Ìsìláàmù ń kó gẹ́gẹ́ bí àwọn ọmọ ẹ̀fúùfù ìlà-oòrùn nínú Àsọtẹ́lẹ̀ Bíbélì. Kókó ọ̀rọ̀ ọba àríwá (Bábílónì tàbí Róòmù) àti ẹ̀fúùfù ìlà-oòrùn ni “ìròyìn láti ìlà-oòrùn àti láti àríwá” tí ó wà nínú Dáníẹ́lì 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.
Ṣùgbọ́n ìhìn láti ìlà-oòrùn àti láti àríwá yóò dà á láàmú: nítorí náà yóò jáde lọ pẹ̀lú ìbínú ńlá láti ṣe ìparun, àti láti pa ọ̀pọ̀lọpọ̀ ènìyàn run pátápátá. Dáníẹ́lì 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.
Ọdún mẹ́rin láti ọjọ́ 27 Oṣù Keje, 1449, títí dé ìdótì ìlú Constantinople ní 1453 kò tọ́ka sí sáà ọdún mẹ́rin nìkan, ṣùgbọ́n nígbà tí a bá so ó pọ̀ mọ́ ikú John Palaiologos ní 1448, ọdún márùn-ún tún dúró fún sáà náà.
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.
Ìgbékalẹ̀ náà fara hàn nínú ìparun Jerúsálẹ́mù méjèèjì àti nínú ìkún-omi Nóà. Ó wà nínú Ìrékọjá àkọ́kọ́ ní Íjíbítì, nígbà tí ó jẹ́ dandan kí áńgẹ́lì apanirun rí àmì ẹ̀jẹ̀ lórí ilẹ̀kùn tí ó mú Fáráò àti àwọn ọmọ ogun rẹ̀ lọ sínú òkun títí di ìgbà tí a tú àwọn ẹ̀fúùfù ìlà-oòrùn sílẹ̀ tí omi sì ti ilẹ̀kùn àbáwọlé sí ilẹ̀ ìlérí pa. Ìgbékalẹ̀ náà wà nínú ìtàn alfa ti ìjọ Pergamos láti ọdún 313 títí dé òfin ọjọ́ Àìkú àkọ́kọ́ ní ọdún 321, ó sì wà nínú ìtàn omega ti Pergamos láti àṣẹ Justinian ní ọdún 533 títí dé òfin ọjọ́ Àìkú ti ọdún 538. Ní ti Pergamos, àmì náà jẹ́ yálà ìkéde òfin tàbí àṣẹ, ṣùgbọ́n àwọn méjèèjì bẹ̀rẹ̀ sáà kan tí ó dé góńgó rẹ̀ pẹ̀lú òfin ọjọ́ Àìkú kan.
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.
Ìgbékalẹ̀ ìsàgatì àti ìparun Jerúsálẹ́mù ti Ìsíkíẹ́lì gba àkókò láti ọdún 587 ṣáájú Kristi títí dé ọdún 586 ṣáájú Kristi: ọdún méjì bí a bá ka ìbẹ̀rẹ̀ àti òpin àkókò náà mọ́ ọn, àti ọdún 1.5 bí a kò bá ka ìbẹ̀rẹ̀ àti òpin àkókò náà mọ́ ọn. Ìgbékalẹ̀ ìsàgatì mìíràn nínú àsọtẹ́lẹ̀ ni ọdún méjì tún dúró fún nínú ìpolongo ogun Panium, èyí tí ó ní ogun Panium ní ọdún 200 ṣáájú Kristi àti ìsàgatì Sídónì ní ọdún 198 ṣáájú Kristi nínú. Ikú aya Ìsíkíẹ́lì bá ikú Lámékì, ikú John Palaiologos àti ogun Panium mu.