On July 18, 2020 the first disappointment of the movement of the one hundred and forty-four thousand arrived. It occurred within the “hidden history” of verse forty of Daniel eleven. The disappointment occurred well into that “hidden history”—a history that began with the collapse of the Soviet Union in 1989. Verse forty-one represents the Sunday law in the United States, that is also represented in verse sixteen of the same chapter. The “unsealing” of the truths that make up the “hidden history” of verse forty in 2023 is presented by Daniel in chapter twelve. Chapters ten through twelve are the same vision, and the vision begins by identifying that Daniel represents the “wise” who understand both the internal and external messages of prophecy, which is there represented as “the thing” and “the vision.”

Ary 18 jasypa 2020-pe oguahẽ pe ñeñembyasy peteĩha pe aty guasu cien cuarenta y cuatro mil rehegua. Oiko upéva pe “tembiasakue kañymby” ryepýpe Daniel 11, versículo cuarenta-pe. Pe ñeñembyasy oiko ipukukue rirema upe “tembiasakue kañymby” ryepýpe—peteĩ tembiasakue oñepyrũva’ekue Unión Soviética ho’árõ guare ary 1989-pe. Versículo cuarenta y uno ohechauka pe léi domingo Estados Unidos-pe, ha upéva avei ojehechauka versículo dieciséis-pe upe capítulo-pe voi. Pe “jeipe’a” umi añetegua omoheñóiva pe “tembiasakue kañymby” versículo cuarenta-pe, ary 2023-pe, Daniel oikuaauka capítulo doce-pe. Capítulo diez guive doce peve ha’e peteĩcha visión, ha pe visión oñepyrũ ohechaukávo Daniel orepresentaha umi “arandu” oikũmbyva mokõive marandu profético hyepypegua ha okápeguáva, upépe ojehechaukáva “pe mba’e” ha “pe visión” ramo.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Pérsia ruvicha Ciro mbohapyha áñope ojehechauka peteĩ mba’e Daniel-pe, hérava Beltesasar; ha pe mba’e añete vaekue, ha pe ára oñemoĩmava ipuku: ha’e oikuaa pe mba’e, ha oreko kuaapy pe visión rehe. Daniel 10:1.

Two Visions

Mokõi Jehechaepy hag̃ua

The “thing” and the “vision” represent the internal and external visions of prophecy, and Daniel represents a people who understand both, for both the “thing” and the “vision” were “revealed” to Daniel in chapter ten. In the chapter, on the twenty-second day, the vision of Christ in the sanctuary was “revealed” to Daniel. The Hebrew word translated as “thing” is translated as “matter” in chapter nine, and it is also presented there in connection with the “vision.”

Pe “mba’e” ha pe “jehecha” ohechauka marandu’ẽmegua jehecha hyepypegua ha okápeguáva, ha Daniel ohechauka peteĩ tetãygua oikuaáva mokõivéva, pórke pe “mba’e” ha pe “jehecha” mokõivéva “ojehechauka” Daniel-pe kapítulo diez-pe. Pe kapítulope, mokõiha mokõipa ára-pe, Cristo jehecha tupãópe “ojehechauka” Daniel-pe. Pe ñe’ẽ hebreo oñembohasáva “mba’e” ramo oñembohasa “asunto” ramo kapítulo nueve-pe, ha upépe avei oñemoĩ pe “jehecha” rehegua ndive.

At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.

Nde ñemboʼe ñepyrũmbyme osẽ pe ñeʼẽmondo, ha che aju ahechauka hag̃ua ndéve; nde ningo rehayhueterei hag̃ua: upévare, eikuaa hag̃ua pe mbaʼe, ha ejesareko pe visión rehe. Daniel 9:23.

The word “thing” in chapter ten is the same word translated as “matter” in verse twenty-three of chapter nine. In Daniel’s final vision of chapters ten through twelve; the “thing” of chapter eleven or the “matter” of chapter ten are both connected with “the vision.” The “vision” is the Hebrew word, “mareh,” and means “appearance.” Daniel identifies two “visions” in his book, though one of those two “visions” is represented by in the feminine tense and then again in the masculine tense. Daniel in verse one of chapter ten represents those who understand the “vision” of the appearance, and also the “matter” or the “thing.” In chapter eight Daniel identifies two “visions” connected with one another. In the English the word vision is found eight times in the chapter, and one of the Hebrew words translated as “vision” is “mareh,” and the other is “chazon.” Mareh means “appearance,” and chazon means “a dream, a revelation or an oracle.” The context of chapter eight establishes that when the word “mareh” is translated as “vision” it represents the “appearance of Christ.”

Pe ñe’ẽ “mba’e” capítulo diez-pe ha’e peẽ peteĩchaite pe ñe’ẽ oñembohasáva “asunto” ramo versículo veintitrés capítulo nueve-pe. Daniel visión paha capítulos diez guive doce peve-pe; pe “mba’e” capítulo once-pegua térã pe “asunto” capítulo diez-pegua mokõivéva ojoaju “pe visión” rehe. Pe “visión” ha’e pe ñe’ẽ hebreo “mareh”, ha he’ise “apariencia”. Daniel omombe’u mokõi “visión” iñe’ẽpotýpe, jepe peteĩva umi mokõi “visión” apytégui ojehechauka kuña-megua tiempo-pe ha upéi jey kuimba’e-megua tiempo-pe. Daniel versículo peteĩ capítulo diez-pe ohechauka umi ontendéva pe “visión” apariencia rehegua, ha avei pe “asunto” térã pe “mba’e”. Capítulo ocho-pe Daniel omombe’u mokõi “visión” ojoajúva ojuehe. Inglés-pe pe ñe’ẽ vision ojehupyty ocho jey pe capítulo-pe, ha peteĩ umi ñe’ẽ hebreo oñembohasáva “visión” ramo ha’e “mareh”, ha ambueva ha’e “chazon”. Mareh he’ise “apariencia”, ha chazon he’ise “kéra, peteĩ revelación térã peteĩ oráculo”. Pe contexto capítulo ocho-pegua omopyenda porã pe ñe’ẽ “mareh” oñembohasáramo “visión” ramo, upéva orrepresenta “Cristo apariencia”.

As an example, it is the “mareh” or the “appearance vision” in Daniel 8:14, meaning that on October 22, 1844 Christ would suddenly appear in the temple in fulfillment of Malachi three’s Messenger of the Covenant, which Sister White said was fulfilled on October 22, 1844. When Sister White identifies that the angel of Revelation ten that descended and placed one foot on the land and one on the sea was “no less a personage than Jesus Christ” she was identifying a waymark in prophecy where Christ appears. It is one of His many appearances. He appeared at the resurrection of Moses according to Jude. There He appeared as Michael the archangel, but never-the-less it was a prophetic appearance. The mareh vision in chapter eight is also translated as “appearance,” in agreement with its meaning.

Techapyrãramo, upéva hína “mareh” térã “jehechauka visión” Daniel 8:14-pe, he’iséva octubre 22, 1844-pe Cristo ojehechaukata hag̃ua pya’eterei pe témplope, oñekumpli hag̃ua Malaquías mbohapy-pe Ñe’ẽguerahaha Ñe’ẽme’ẽgua rehegua, ha Upéva Sister White he’i va’ekue oñekumpli hague octubre 22, 1844-pe. Sister White ohechauka jave pe ánhel Apocalipsis diez-pe oguejyva’ekue ha omoĩva’ekue peteĩ ipy yvýpe ha ambue parápe ha’e hague “ndaipóri ambue tapicha Jesús Cristo-gui michĩvéva”, ha’e ohechauka kuri peteĩ techaukaha profecía-pe Cristo ojehechaukaha. Upéva hína peteĩ umi heta jehechauka Ha’e oguerekóvagui. Ha’e ojechauka Moisés jeikove jey jave Judas he’iháicha. Upépe ojechauka Miguel, arcángel ramo, ha upéicharõ jepe, upéva peteĩ jehechauka profétikakuri. Pe visión mareh kapítulo ocho-pe avei oñembohasa “jehechauka” ramo, ojoajúvo he’isévandi.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Daniel 8:15.

Ha ojehu rire, che, che Daniel voi, ahecha hague pe visión ha aikose pe he'iséva, upérõ, péina, oñembo'y che renondépe peteĩ kuimba'e joguaha. Daniel 8:15.

The context here identifies that it was the angel Gabriel that had the “appearance of a man, and the word “appearance” is the mareh vision’s appearance of Christ, for just as Christ is represented by Michael the archangel, and by the mighty angel of Revelation ten, Christ is interchangeable prophetically with the symbolism of angels, and even men. Whether Gabriel in the verse or Christ in Revelation ten or as Michael the archangel, they each represent a message, and for this reason Sister White compares the angels of Revelation with both the message they represent and the people that proclaim the message represented by the angels. This truth is so important that within the first three verses of Revelation chapter one, the three verses that announce the unsealing of the Revelation of Jesus Christ, just before probation closes, for “the time is at hand,” the communication process of God to man is specifically identified as a message from the Father, that was given to the Son, who then gives the message to an angel, who then takes it to a man, who in turn sends it to the churches. Every step of the communication process is sacred and holy, and that sanctified holiness is represented at the prophetic waymarks where Christ appears as Himself, or through an angel, man or message. When He directly associates Himself at a waymark it is the “mareh” “appearance vision.”

Ko contexto koʼápe ojekuaa porã vaʼekue pe ánhel Gabrielha upe oguerekóva “kuimbaʼe rechaha”, ha pe ñeʼẽ “recha” haʼe hína pe visión mareh, Cristo rechaha; péicha avei Cristo ojehechauka Miguel arcángel rupive, ha pe ánhel mbarete Revelación kapítulo diez-pegua rupive, Cristo ikatu oñembohasa profétikamente ánhelkuéra ha avei kuimbaʼekuéra simbolismo reheve. Tahaʼe Gabriel pe versíkulope térã Cristo Revelación diez-pe térã Miguel arcángel ramo, peteĩteĩva ohechauka peteĩ mensáhe, ha upévare Hermana White ombojoja Revelación-pegua ánhelkuérape mokõivéva ndive: pe mensáhe haʼekuéra ohechaukáva ha umi tapicha omoherakuãva pe mensáhe ojehechaukáva umi ánhel rupive. Ko añetegua tuichaiterei iñimportánte, upévare Revelación kapítulo peteĩ versíkulo mbohapy peteĩha ryepýpe, umi mbohapy versíkulo omomarandúva pe oñeipeʼa hag̃ua pe ñemboty Revelación de Jesucristo rehegua, pe gracia ryepýpe oñemboty mboyve, pórke “hiʼag̃uíma ára”, ojehechauka porã pe Tupãgui yvypórape oñembohasáva marandu rape: peteĩ mensáhe Túvagui, oñemeʼẽva pe Taʼýrape, ha upéi haʼe omeʼẽ pe mensáhe peteĩ ánhelpe, ha pe ánhel ogueraha peteĩ kuimbaʼépe, ha haʼe katu omondo umi iglésiape. Káda peteĩ paso ko ñemomarandu rape rehegua marangatu ha imarangatu, ha upe marangatu oñemboyke hag̃ua ojehechauka umi profétika tape rechaukahápe, Cristo ojehechauka jave ijehegui voi, térã peteĩ ánhel, kuimbaʼe térã mensáhe rupive. Oñembojoaju hag̃ua hendive peteĩ waymark-pe peteĩ modo directo, upéva hína pe visión “mareh” “recha rehegua”.

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. … And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 1:1–3; 22:10, 11.

Jesucristo oikuaaukáva, Tupã ome'ẽ va'ekue chupe, ohechauka hag̃ua hembiguái kuérape umi mba'e pya'etéma oikova'erãva; ha ha'e omondo ha oikuaauka iñángel rupive hembiguái Juanpe: ha'e oguerovia hag̃ua testimónio Tupã ñe'ẽ rehegua, ha Jesucristo remimombe'u rehegua, ha opa mba'e ha'e ohecha va'ekue rehegua. Ojehovasa upe omoñe'ẽvape, ha umi ohendúva ko profesía ñe'ẽ, ha oñongatúva umi mba'e ipype ojehaíva: ára hi'aguĩgui. … Ha he'i chéve: Eñembotýi'ỹ ko aranduka profesía ñe'ẽ; ára hi'aguĩgui. Pe ndahekojojava, ta ndahekojoja gueteri; ha pe ky'áva, ta iky'a gueteri; ha pe hekojojáva, ta hekojoja gueteri; ha pe imarangatúva, ta imarangatu gueteri. Apocalipsis 1:1–3; 22:10, 11.

In chapter eight, “chazon” is the other Hebrew word which is translated as “vision.” In relation to the “appearance” the “marah” vision is identifying a waymark, and the “chazon” vision is identifying a prophetic period. There is a divine symmetry with the two words translated as “vision” in chapter eight, in the sense the Hebrew word “mareh” is also employed by Daniel in its feminine form of “marah.” With the chazon Daniel represents it two ways, but not through a masculine and feminine contrast, but with two words that identify the same meaning, but in doing so, they expand exponentially.

Pe mokõiha capítulo-pe, “chazon” ha’e pe ambue ñe’ẽ hebreo oñembohasáva “visión” ramo. Pe “apariencia” rehegua ndive, pe visión “marah” ohechauka peteĩ tape rechaukaha, ha pe visión “chazon” ohechauka peteĩ ára profético pukukue. Oĩ peteĩ simetría divina umi mokõi ñe’ẽ oñembohasáva “visión” ramo capítulo ocho-pe, péva he’iséva pe ñe’ẽ hebreo “mareh” ojepuru avei Daniel rupive iñemoambue kuñanguéva “marah” ramo. Pe “chazon” rehe, Daniel ohechauka mokõi hendáicha, ha ndaha’éi peteĩ kuimba’e ha kuña joavy rupive, síno mokõi ñe’ẽ rupive ohechaukáva pe he’iséva peteĩcha; upéicha rupi katu oñembotuichave joa hag̃ua peteĩ hendáicha ndaijojaháiva.

Chazon means the vision, or the oracle, or prophecy and the word that is translated as either “matter” or “thing” in the English is the Hebrew word “dabar” which means “the word.” When it understood that “chazon” vision is also represented by Daniel with the word “dabar,” then together they represent the prophetic messages of God’s Word. Daniel always contrasts “dabar” or “chazon” with “mareh.” When considered at the prophetic level the “prophetic messages of God’s Word,” as represented by “dabar” and “chazon” when brought together with the “marah” vision of Christ’s appearance you then have the sacred waymarks of the prophetic history of God’s Word. Then if you add “marah,” the feminine tense of the word “mareh” to the line of meanings of vision in Daniel you have the looking glass vision of justification by faith.

Chazón he’ise pe visión, térã orákulo, térã profesía; ha pe ñe’ẽ ojetradusíva inglés-pe “matter” térã “thing” ramo ha’e pe ñe’ẽ hebreo “dabar”, he’iséva “pe ñe’ẽ”. Oñentendéramo pe visión “chazón” avei Daniel ohechaukaha pe ñe’ẽ “dabar” rupive, upéicharõ mokõivéva oñondive ohechauka Ñandejára Ñe’ẽ marandu profesiakuéra. Daniel akóinte ombojoavy “dabar” térã “chazón” “mareh”-gui. Ojehecháramo nivel profético-pe “Ñandejára Ñe’ẽ marandu profesiakuéra”, ojehechaukáva “dabar” ha “chazón” rupive, ha umíva oñembojoajúramo pe visión “marah” rehe, ohechaukáva Cristo jehecha, upéicharõ reguereko Ñandejára Ñe’ẽ rembiasakue profético ñemoguata marangatu rehegua. Upéi, remoĩramo “marah”, pe forma kuña rehegua pe ñe’ẽ “mareh”-gui, pe significado línea de visión-kuéra Daniel-pe, reguereko pe visión espeho rehegua, pe justificación jerovia rupi rehegua.

In Daniel’s last vision, represented by the last three chapters of his book, Daniel represents a people in the last days who understand the “prophetic visions” of “God’s Word,” and the sacredness of holy waymarks which make up the reformatory movement of the one hundred and forty-four thousand, for they are those who follow the Lamb withersoever He goeth in His sacred prophetic Word. As they follow the Lamb, He leads them to the looking glass vision of Daniel 10:7 where they either flee to hide under error, where they are buried for eternity, or they are humbled in the dust, justified and empowered to give the prophetic message of the latter days.

Daniél paha riregua visiónpe, ojehechaukáva mbohapy kapítulo paha iñarandukapegua rupive, Daniel ohechauka peteĩ tavayguakuérape ipahápegua ára kuérape oikuaáva “profetic visiónkuéra” “Ñandejára Ñe’ẽ” rehegua, ha umi tape rechaukaha marangatu marangatukue, omoheñóiva pe movimiento reformador cien cuarenta y cuatro mil-gua, ha’ekuéra niko umi oho Lamb ndive mamove Ha’e oho hag̃uáicha Iñe’ẽ profética marangatupe. Oseguívo pe Lamb-pe, Ha’e ogueraha chupekuéra pe espejoicha visión Daniel 10:7-pe, upépe ha’ekuéra térã ojava okañy hag̃ua jejavy guýpe, upépe oñeñotỹ hag̃ua opa ára g̃uarã, térã oñemomirĩ yvýpe, ojehekojojáva ha oñembokatupyry hag̃ua ome’ẽ hag̃ua pe marandu profético umi ára pahápegua.

Gabriel commands Daniel to “understand” both the “matter” and the “vision.” The Hebrew word translated as “understand” means “to make a mental distinction.” Daniel, who represents you and I dear reader, was commanded to understand the difference and distinction between the “matter” and the “vision.” The chazon vision represents the external line of prophetic history and the mareh vision represents the appearance of Christ. The “matter” and the “thing” is the Hebrew word “dabar” which means the word. Jesus is the “dabar,” for He is the Word. The “thing” and the “matter,” both being the “dabar” are presented in connection with the vision of the appearance.

Gabriel omanda Daniel-pe oikũave hag̃ua “oikũa hag̃ua” mokõivéva, pe “mba’e” ha pe “visión”. Pe ñe’ẽ hebrea oñembohasáva “oikũa hag̃ua” he’ise “ojapo hag̃ua peteĩ jehechakuaa iñakãme, ombojoavy hag̃ua”. Daniel, orepresentáva nde ha che, lector ahayhúva, oñemanda chupe oikũa hag̃ua pe diferencia ha pe joavy oĩva pe “mba’e” ha pe “visión” apytépe. Pe visión chazon orepresenta pe línea okapeguáva maranduhára rembiasakue rehegua, ha pe visión mareh orepresenta Cristo jehechauka. Pe “mba’e” ha pe “cosa” ha’e pe ñe’ẽ hebrea “dabar”, he’iséva pe ñe’ẽ. Jesús ha’e pe “dabar”, ha’e hag̃ua pe Ñe’ẽ. Pe “cosa” ha pe “mba’e”, mokõivéva ha’égui pe “dabar”, oñepresenta pe visión jehechaukarã ndive joajúpe.

The dabar, which is the matter and the thing, is also the chazon vision of chapter eight and it represents the vision of prophetic history. Each of those representations (chazon, dabar, matter and thing) identify the external line of prophecy, and the mareh, and its feminine expression of marah, represent the internal line of prophecy. God’s latter-day people, represented in verse one of Daniel ten, understand both the internal and external lines of prophetic history. In the book of Revelation, the internal line is represented with seven churches and the external line is represented by seven seals.

Pe dabar, ha’éva pe mba’e ha pe mba’eite, ha’e avei pe visión chazon capítulo ocho pegua, ha upéva ohechauka pe visión tembiasakue proféticogua. Káda peteĩva umi jehechaukágui (chazon, dabar, mba’e ha mba’eite) omombe’u pe línea okapeguáva profecía rehegua, ha pe mareh, ha ijehechauka kuñanguéva marah rupive, ohechauka pe línea hyepypeguáva profecía rehegua. Ñandejára tavayguakuéra ára pahapegua, oñerepresentáva versículo peteĩme Daniel diez-pe, oikuaa mokõivéva pe línea hyepypegua ha pe okapegua tembiasakue proféticogua. Apocalipsis kuatiápe, pe línea hyepypegua oñerepresenta siete iglesias rupive ha pe línea okapegua oñerepresenta siete sellos rupive.

When Daniel saw the vision of Christ after a twenty-one day fast, he saw the feminine expression of the mareh vision. The mareh is the “appearance” and when Daniel saw Christ, He saw the “marah” vision, and though mareh means appearance, the feminine of the same word means “a looking glass.” Sister White informs us the vision Daniel saw was the vision which John saw, and John saw the vision when Christ was in the heavenly sanctuary.

Daniel ohechávo guare Cristo visión peteĩ ayuno mokõipa peteĩ ára rire, haʼe ohecha pe expresión femenina pe visión mareh rehegua. Pe mareh haʼe pe “jehecharã”, ha Daniel ohechávo Cristo-pe, haʼe ohecha pe visión “marah”, ha jepe mareh he’isékuri jehecharã, pe forma femenina peteĩha ñe’ẽgui he’ise “peteĩ itangecha hag̃ua”. Hermana White ñanemomarandu pe visión Daniel ohechava’ekueha hína pe visión Juan ohechava’ekue, ha Juan ohecha pe visión Cristo oĩ jave pe santuario yvagapeguápe.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Gabriel oúvo ijupe oúramo, maranduhára Daniel ndaikatúi orresivi peteĩ mbo’epyve; ha mbovymi ary rire, oikuaasevévo umi mba’e guive ndajehechaukáiva gueteri porãite, jevy omoĩ ijehe oheka hag̃ua tesakã ha arandu Tupãgui. ‘Umi ára-pe che Daniel aikova’ekue chepy’apy mbohapy semána pukukue. Nda’uíri mbuja he’ẽ porãva, ni to’o térã víno oike che jurupe, ha ndañemoĩri mba’eveichagua asýte…. Upéi ahupi che resa, ha ama’ẽ, ha péina peteĩ kuimba’e ao líno-gui ijajojáva, ikuatiaha’ã ijyva mbytépe óro porãite Uphaz guigua reheve. Hete avei ojoguámi berilo-pe, hova katu ojoguámi áraresape overávaicha, hesa tata rendy-icha, ipó ha ipy katu ojoguámi kambuchi ñemopotĩmbyre overávaichagua rehe, ha iñe’ẽ pu katu heta tapicha ñe’ẽngueicha.’

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

“Pe Ta’ýra voi ojechauka hag̃ua Daniel-pe. Ko ñe’ẽmondo ojogua pe ome’ẽ vaʼekue Juan, Cristo ojehechauka ramo guare chupe Patmos Ypýpe. Ñande Ruvicha koʼág̃a ou ambue yvagagua mensajéro ndive omboʼe hag̃ua Daniel-pe mbaʼépa oikótava umi ára pahápe. Ko kuaapy oñemeʼẽ Daniel-pe ha ojehai ñande rehehápe pe Espíritu ñemonguʼépyre, ñandéve g̃uarã, umi ára paha og̃uahẽmava hiʼári.”

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.” Review and Herald, February 8, 1881.

“Umi añetegua guasu oikuaauka vaekue yvy arigua Redentor ha’e umi ohekáva pe añetegua mba’erepy ñemimbyrýicha. Daniel niko karai itujámava vaekue. Hekove ohasa vaekue peteĩ mburuvicha renda tetã ambuegua ndogueroviáivape, ha iñarandu ojepy’apy peteĩ mburuvicha guasu rembiapóre; upéicharõ jepe, ha’e oheja ko’ã mba’e opavave oñembohasa hag̃ua Tupã renondépe ombohasa asy hag̃ua i’ánga, ha oheka hag̃ua pe Arijára Yvateve rembipota jeikuaa. Ha iñembo’e jerure ñembohováipe, tesape yvágagui oñeme’ẽ umi oikovévape ára pahápe guarã. Mba’eichaitépa, upévare, tekotevẽ ñañeha’ãmbaitéva jaheka Tupãme, ha’e oipe’a hag̃ua ñande arandu ikatu hag̃uáicha ñantende umi añetegua oguerúva ñandéve Yvágagui.” Review and Herald, February 8, 1881.

The 144,000

144.000 hag̃ua

Daniel understands the “thing” and the “vision” and he is identified as Daniel and also as Belteshazzar. The change of a name in prophecy represents a covenant relationship, so Daniel represents the final covenant people who are the one hundred and forty-four thousand, who are tested by the vision of Christ in the temple. That test causes a separation of two classes of worshippers.

Daniel ontende pe “mba’e” ha pe “visión”, ha ojehechauka chupe Daniel ramo ha avei Beltesasar ramo. Téra ñemoambue profesíape ohechauka peteĩ joaju ñemoĩme guarã, upévare Daniel ohechauka pe tavayguakuéra paha pe joajúpe oĩva, ha’éva umi cien cuarenta y cuatro mil, ojehechava’ekue pe visión Cristo rehegua pe témplope. Upe prueba ogueru peteĩ ñemboja’o mokõi aty omomba’eguasúva apytépe.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Ha che, Daniel añoite, ahecha pe visión; umi kuimbaʼe che ndive oĩva ndorhechái pe visión; upéicharõ jepe, tuicha oryryi hikuái, ha okañy okañy hag̃ua. Daniel 10:7.

Daniel is directly identifying the second and temple test associated with God’s latter-day people; a test that is premised upon seeing Christ in the heavenly sanctuary. The vision of verse seven is the feminine of the mareh vision, represented as the marah vision. If you respond to the temple vision of Christ as represented by Daniel’s response, the prophetic “thing” and the prophetic “vision” will be “revealed” to you.

Daniel ohechauka hag̃ua peteĩchaite umi mokõiha jehechaháramo ha tupaópegua prueba oñembojoajúva Tupã tavayguakuéra ára pahápe rehe; peteĩ prueba oñemopyendáva jahecháramo Cristo-pe pe santuario yvagapeguápe. Pe visión versíkulo siete-pe oĩva ha’e pe femenino pe visión mareh rehegua, ojehechaukáva pe marah visión ramo. Nde rembohováiramo pe visión tupaópegua Cristo rehegua, Daniel rembovái ohechaukaháicha, upéicharõ pe “mba’e” profético ha pe “visión” profética oñembyesakáta ndéve.

If you relate to the very same temple vision of Christ by fleeing to hide, you go into eternal darkness. The temple test, which is the second test of the three steps of the everlasting gospel is preceded by the first and foundational test. The testing question of the foundations is represented in verse fourteen of Daniel eleven, where Rome is represented as the “robbers of thy people” that establishes the “vision.”

Reñembojoaju hag̃ua pe Cristo pe tupaópeguápe peteĩchaite jehecha rehe, rekanývo reñemi hag̃ua, reike pytũmby opa’ỹvape. Pe tupaópegua prueba, ha’éva mokõiha prueba umi mbohapy tape pe evangelio opa’ỹvagui, oúma mboyve peteĩha ha iñepyrũrãva prueba. Pe porandu ojehecháva umi fundamento rehegua oñerrepresenta Daniel once, versículo catorce-pe, upépe Roma oñerrepresenta “nde retãyguakuéra mondaha” ramo, omoĩva pe “jehecha”.

The Time is at Hand

Pe ára og̃uahẽma hag̃uáicha

Three and a half days after July 18, 2020’s disappointment, on December 31, 2023 the revelation of Jesus Christ began to be unsealed, for the “time was at hand.”

Mbohapy ára mbyte rire, jasypoapy 18, 2020-pe oiko vaʼekue pe ñembyasy guasu rire, jasypakõi 31, 2023-pe oñepyrũ ojepeʼa hag̃ua Jesucristo revelación, pe “ára hiʼag̃uímagui.”

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. … And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 1:3; 22:10.

Ojehovasa pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñongatúva umi mba’e ipype ojehaíva: pórke pe ára hi’aguĩma. … Ha he’i chéve: Ani remboty ko kuatiañe’ẽ profesía ñe’ẽ; pórke pe ára hi’aguĩma. Apocalipsis 1:3; 22:10.

The “time” that identifies the unsealing of the Revelation of Jesus Christ is referenced at the beginning of the book of Revelation and at the end of the book the identical pronouncement adds to the alpha statement, with an omega statement.

Pe “ára” ohechaukáva Jesucristo Revelación ojeipe’áha rehegua oñeñe’ẽ Apocalipsis aranduka ñepyrũmbyme; ha aranduka paha gotyo, upe je’e peteĩchagua omoĩve pe ñe’ẽ alpha-pe, peteĩ ñe’ẽ omega reheve.

The revelation of Jesus Christ is unsealed just before the close of probation. On the twenty-second day, following a fast of twenty-one days the “thing,” which is also the “matter,” which is also the dabar or the Word, which is also the chazon vision of external prophetic history was revealed to Daniel as he experienced the looking glass, marah vision of the heavenly high priest in the Most Holy Place.

Jesucristo ojehechaukapy ojeipe’a mboyve pe ára paha pe gracia oñembotývo. Mokõipa mokõiha árape, peteĩ ayuno mokõipa peteĩ ára pukukue rire, pe “mba’e”, ha’éva avei pe “asunto”, ha’éva avei pe dabar térã pe Ñe’ẽ, ha’éva avei pe visión chazon tembiasakue profética okapegua, ojehechauka Daniel-pe ha’e ohasa aja pe visión marah, peteĩ espejo-icha ohechaukáva pe pa’i guasu yvagagua pe Tenda Santísimo-pe.

Daniel represents those who have the experience of the looking glass vision, and who also understand the prophetic appearances of Christ, as well as the external history represented by the chazon vision. The marah vision represents Christ as a prophetic waymark, and the feminine of the same word represents the experience produced through beholding the glory of God, as represented by Daniel, John, Isaiah, Sister White and other prophets.

Daniel ohechauka umi oguerekóva pe techapy pe espejo rehegua, ha avei oikũmbyva’ekue Cristo jehechauka proféticokuéra, ha péicha avei pe tembiasakue okápegua ojehechaukáva pe techapy chazon rupive. Pe techapy marah ohechauka Cristo-pe peteĩ techaukaha profético ramo, ha pe femenino upe ñe’ẽ rehegua ohechauka pe jeikovehasa ojejapóva jahechávo Tupã mimbipa, ojehechaukaháicha Daniel, Juan, Isaías, Hermana White ha ambue profetakuéra rupive.

At this level the chazon external vision represents the foundational test, and the mareh vision of Christ’s appearances in the prophetic sequence of events is the temple test. Has Christ appeared in the Most Holy Place within your own Most Holy Place? That is where Divinity is joined to humanity. This is the test that must be passed, before probation closes at the litmus test. The litmus test which manifests character is the marah looking glass vision.

Ko nivel-pe, pe visión okapegua chazon ohechauka pe prueba ypyguáva, ha pe visión mareh rehegua, Cristo ojehechauka haguéicha pe secuencia profética umi mba’e oikóva rehe, ha’e pe prueba templopegua. ¿Ojehechaukápa Cristo pe Lugar Santísimo-pe nde rekove ryepýpe voi, nde Lugar Santísimo-pe? Upépe Tupãrekove oñembojoaju yvypórarekóndi. Kóva hína pe prueba ohasava’erã, oñemboty mboyve pe tiempo de gracia pe prueba decisiva-pe. Pe prueba decisiva ohechaukáva carácter ha’e pe visión marah, pe espejo ojehechahápe.

On December 31, 2023, the external test of the foundation began over verse fourteen’s “robbers of thy people,” and when the current pope was inaugurated on May 8, 2025 the “vision” of verse fourteen was established. The foundational test moved to the temple test. Since May 9, 2025 the temple test has been under way. The resurrection of the two witnesses on December 31, 2023, was represented in verse eleven of Revelation eleven, and the resurrection which began on that date occurred within the period of the Ukraine War that began in 2014, escalating in 2022. The external and internal lines of prophecy came together in that history. On December 31, 2023, the work of laying a foundation was under way, a work typified by the history of 1798 unto 1840, and also by 1840 unto 1844, and also by April 19, 1844 unto October 22, 1844.

31 jasypakõi 2023-pe oñepyrũ pe prueba okapeguáva pe fundamento rehegua, versíkulo irundyha “nde retãyguakuéra mondaha” ári; ha pe papa ko’ág̃agua oñemoĩramo hembiaporãme 8 jasypoapy 2025-pe, oñemopyenda pe “visión” versíkulo irundyha rehegua. Pe prueba fundacional oñembohasa pe prueba templopegua gotyo. 9 jasypoapy 2025 guive pe prueba templopegua oĩma oñemotenondévo. Mokõi testigo ñemoingove jey 31 jasypakõi 2023-pe oñerrepresenta kuri Revelación 11 versíkulo once-pe, ha pe ñemoingove jey oñepyrũva’ekue upe árape oiko pe período Guerra de Ucrania rehegua ryepýpe, oñepyrũva’ekue 2014-pe ha ipyahẽvévo 2022-pe. Upe tembiasakuepe oñembojoaju pe línea profética okapeguáva ha hyepýgua. 31 jasypakõi 2023-pe pe tembiapo omoñepyrũva fundamento ñemopyenda oĩma kuri oñemotenondévo, peteĩ tembiapo oñetipifikáva pe tembiasakue 1798 guive 1840 peve rupive, ha avei 1840 guive 1844 peve rupive, ha avei 19 jasyrundy 1844 guive 22 jasypa 1844 peve.

Daniel eleven verse eleven, arrived in history as the external line of prophecy and connected with the very history that is the internal line of Revelation eleven. In 2014, the Ukrainian War began, as typified by the battle of Raphia in 217 BC. In 2015, the fourth and far richer king of verse two of Daniel eleven, stood up and announced his intent to run for the office of president. That announcement enraged the dragon minded globalists, represented as the realm of Grecia.

Daniel 11:11 oikéma pe marandu yvypórape, marandu py guive profecía rehegua ramo, ha ojoaju pe tembiasakueete ndive ha’éva pe línea hyepypegua Apocalipsis 11-pe. Ary 2014-pe, oñepyrũ Ucrania Ñorairõ, ojehechauka hag̃uáicha Rafia ñorairõme ary 217 a.C.-pe. Ary 2015-pe, pe irundyha mburuvicha guasu, ha ipirapire hetavéva, Daniel 11 versículo 2-pe oñemombe’úva, opu’ã ha omoherakuã hembipota oñemoĩ hag̃ua candidato ramo mburuvichavete renda rehe. Upe marandu ombopochyeterei umi globalista apytu’ũ dragón rehegua-pe, ojehechaukáva Grecia retãnguéra poguýpe ramo.

Revelation eleven, verse eleven identified December 31, 2023 as the point where the two witnesses were resurrected. The period from July 18, 2020 unto December 31, 2023 was then understood to be a prophetic ‘wilderness.’ At the ending of the ‘wilderness period’ a voice began to cry in July of 2023, and then exactly twelve hundred and sixty days after the failed prediction of Nashville, on July 18, 2020, the Lion of the tribe of Judah then began to unseal His prophetic Word. The unsealing of God’s prophetic Word always produces a three-step testing process as set forth in Daniel twelve.

Apocalipsis once, versículo once ohechauka 31 de diciembre de 2023 ha’eha pe punto moõ mokõi testígo oñemoingove jey hague. Pe periodo ohasáva 18 de julio de 2020 guive 31 de diciembre de 2023 peve upérõ oñentende vaʼekue peteĩ “desierto” profético ramo. Pe “periodo del desierto” opa jave, peteĩ ñeʼẽ osapukái oñepyrũ julio de 2023-pe, ha upéi, hekopete mil doscientos sesenta ára rire pe predicción ojavy vaʼekue Nashville-pe, 18 de julio de 2020-pe, Judá ñemoñare León upérõ oñepyrũ oipeʼa hag̃ua itérañemíva Iñeʼẽ profética. Tupã Ñeʼẽ profética ñeipeʼa térã ñemombeʼu jey akóinte ogueru peteĩ proceso de prueba mbohapy paso rehegua, oñemoĩháicha Daniel doce-pe.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

Heta oĩta oñemopotĩta, oñembojetapytĩta ha oñeha’ãta; ha umi añáme katu ojejapóta ivaíva: ha avave umi añágui noikũmbymo’ãi; umi arandúva katu oikũmbýta. Daniel 12:10.

In Revelation nineteen, the bride makes herself ready and she is then given a white garment. Those white garments represent that the bride is ready, and it takes place in Revelation nineteen when the windows of heaven are opened. Before the bride is made white with the garment of Christ’s righteousness, she is first purified.

Apocalipsis kapítulo diecinueve-pe, pe novia oñembosako’i ha upéi oñeme’ẽ chupe peteĩ ao morotĩ. Umi ao morotĩ ohechauka pe novia oñembosako’íma hague, ha upéva oiko Apocalipsis kapítulo diecinueve-pe, yvága rovetãnguéra ojepe’ávo. Ojejapo mboyve pe novia morotĩ Cristo tekojoja ao reheve, ha’e raẽ oñemopotĩ.

On December 31, 2023 the test of the foundations began to purify those who would be pure. That purification is accomplished by an increase of knowledge, for the Lion of the tribe of Judah, then began to unseal the final revelation of Himself. That revelation includes that He is the only foundation that can be laid. To reject the foundational truth that identifies that Rome is “the robbers of thy people,” is to reject the only foundation that can be laid.

31 jasypakõi 2023-pe oñepyrũ yvyra rapo-kuéra jehecha hag̃ua, omopotĩ hag̃ua umi ipotĩsévape. Upéva pe ñemopotĩ ojejapo peteĩ arandu okakuaavéva rupive, pórke pe León Judá ñemoñaregua upérõ oñepyrũ oipe’a hag̃ua ijeheguigua paha ñemombe’u. Upe ñemombe’u oike avei ko añetépe: ha’eha pe peteĩño yvyra rapo ikatúva oñemoĩ. Oñemboykévo pe añetegua yvyra rapo rehegua ohechakuaáva Róma ha’eha “nde tavayguakuéra mondaha kuéra”, oñemboykehína pe peteĩño yvyra rapo ikatúva oñemoĩ.

December 31, 2023 began a testing process that immediately produced a separation of two classes. The Lion of the tribe of Judah has now unsealed that the historical fulfillment of verse fourteen was May 8, 2025, and in doing so; He upheld Miller’s identification of Rome as the symbol that establishes the external vision of prophecy. When Trump returned in 2024, he fulfilled verse thirteen of Daniel eleven, then in the next verse, we mark 2025, with the election of pope Leo. Both Trump and his antichrist counterpart were inaugurated in 2025.

31 jasypakõi 2023-pe oñepyrũ peteĩ proceso de prueba ha upéva pya’e oguenohẽ peteĩ ñemboja’o mokõi atýpe. Pe León Judá ñemoñaregua ko’ág̃a omboipe’a vaʼekue pe cumplimiento histórico versículo catorcepegua ha’éhague 8 jasypo 2025, ha ojapóvo upéicha, omombarete Miller ohechakuaa hague Roma ramo pe símbolo omoañetéva pe visión externa profecíaguápe. Trump ojevývo 2024-pe, omohu’ã versículo trece Daniel capítulo oncegua; upéi, pe versículo oúva rehe, jahechauka 2025, papa León jeiporavópe. Mokõivéva, Trump ha iñirũnguéra anticristo rehegua, oñemomarandu hag̃ua iñarandupy rehe 2025-pe.

The dates we identify in this movement are essentially sanctified hindsight. We identify the time of the end as 1989, then the formalization of the message was 1996. At 9/11 the formalized message was empowered. In the presentation of Habakkuk’s Tables in 2012 and ending in January of 2013 the foundations were laid.

Umi ára jahechakuaa ko movimiento-pe ha’e esencialmente peteĩ jehechakuaa riregua oñesantifikáva. Jahechakuaa pe ára paha ramo 1989, upéi pe marandu ñemohenda oficial va’ekue 1996-pe. 11 de septiembre-pe pe marandu oñemohenda va’ekue oñemombarete. Oñepresentávo Habacuc Tablas ary 2012-pe ha opa hag̃ua enero 2013-pe, oñemoĩ umi cimiento.

On July 18, 2020 the first disappointment arrived, then in July of 2023 a voice began to cry in the wilderness, and on December 31, 2023 the unsealing of the Revelation of Jesus Christ began and the first external foundational test began.

Árape 18 jasypokõi 2020-pe og̃uahẽ pe ñembyasy peteĩha, upéi jasypokõi 2023-pe peteĩ ñe'ẽ oñepyrũ osapukái hag̃ua pe desiértope, ha jasypakõi 31, 2023-pe oñepyrũ Jesucristo Jehechauka ñemboja'o'ỹ, ha oñepyrũ avei pe peteĩha prueba pyenda rehegua okapegua.

On May 8, 2025 the second internal temple test began. The third litmus test is just ahead. There it will be made manifest whether the soul has the oil of the message represented by the first and external test and the accompanying oil of the second internal test. The testing represents external, followed by internal, followed by experience.

8 jasypo 2025-pe oñepyrũ pe mokõiha prueba hyepypegua pe témplope. Pe mbohapyha prueba litmus og̃uahẽta ko’ág̃aite. Upépe ojehechaukáta porãpa pe ánga oguereko pe aseíte marandu rehegua, ojehechaukáva pe peteĩha ha okápegua prueba rupive, ha avei pe aseíte omoirũva pe mokõiha prueba hyepypegua. Ko’ã prueba ohechauka: peteĩha pe okápegua, upéi pe hyepypegua, ha upéi pe jehasakue.

The internal line of prophecy consists of the previous waymarks I just cited. Each of those waymarks align with identical waymarks of Millerite history. 1798 as the time of the end corresponds to 1989, also the time of the end. There the Lion of the tribe of Judah unsealed his Word, for He is the Word. When Adventism fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion by returning to eat with the lying prophet of Bethel, they returned to the arguments of fallen Protestantism that were employed against William Miller’s identification of the seven times. For this reason, they don’t fully, if at all, understand why 1863 is the last waymark for the alpha movement of the first and second angels.

Pe línia interna de profecía oĩ umi hito tenonderãitégui aikuaaukavaʼekue koʼág̃aite. Káda peteĩva umi hito oñondivepaite umi hito peteĩchaguáva historia Millerita rehegua ndive. 1798, paha ára ramo, ombojoja 1989 rehe, upéva avei paha ára. Upépe León Judá ñemoñaregua oipeʼa hag̃ua ipalábra pe oñemboty vaʼekue, haʼe niko pe Palabra. Adventismo ombohováirõ guare proféta naiñeʼẽrendúivape Jeroboam ñepyrũmegua jerovia vaipe, ojevy jeyvo okaru hag̃ua proféta japúva Betelgua ndive, haʼekuéra ojevy jey umi argumento protestantismo hoʼáva rehegua oipuru vaʼekuépe William Miller remimoĩ hag̃ua umi siete tiempos. Upévare, noikũmbypáiri, térã ndaikatúi voi oikũmby, mbaʼérepa 1863 haʼe pe hito paha pe movimiento alfa rehegua pe primer ha segundo ángel guive.

For this reason, it means nothing to them that it is 126 years, a symbol of 1,260, a symbol of a “wilderness” that spans the history from 1863 unto the time of the end in 1989. At the end of forty years Joshua led the movement into the Promised Land. In 1989 the Lord began the work of leading His omega movement out of the “wilderness” of 1863 unto 1989, the way He had brought the alpha movement out of the “wilderness” of 538 unto 1798.

Upévare, mba’eve nde’iséi chupekuéra pe ohasa hague 126 ary, peteĩ símbolo 1,260 rehegua, peteĩ “desierto” símbolo ojeipysóva tembiasakue pukukue 1863 guive ára paha peve 1989-pe. Cuarenta ary paha riremínte Josué ogueraha pe movimiento pe Yvy Oñeme’ẽva’ekuépe. 1989-pe Ñandejára omoñepyrũ pe tembiapo oguerahávo Iomega movimiento osẽ hag̃ua pe “desierto” 1863 guive 1989 peve, péichaite ha’e oguenohẽ haguéicha pe alpha movimiento pe “desierto” 538 guive 1798 peve.

In 1989, the vision of the Hiddekel River representing the last three chapters of Daniel was unsealed, just as the vision of the Ulai River representing chapters 7, 8 and 9 of Daniel was unsealed in 1798. Two hundred and twenty years after the publication of the King James Bible, William Miller published his message based upon the vision of the Ulai for the first time, thus formalizing his message in 1831; as was the message of the Hiddekel published for the first time in 1996, two hundred and twenty years after 1776, the birthplace of the glorious land of the United States.

Ary 1989-pe, Hiddekel Ysyry rehechaukáva Daniel aranduka mbohapy kapítulo pahápe oñemboja’o’ỹva’ekue; péicha avei Ulai Ysyry rehechaukáva Daniel kapítulo 7, 8 ha 9 oñemboja’o’ỹva’ekue ary 1798-pe. Mokõi sua ha mokõi pa ary rire ojeikuaaukágui King James Biblia, William Miller oguenohẽ he’ẽmondo Ulai rehechaipyre ári oñemombe’u hag̃ua peteĩha jey, upéicha omopyenda hag̃ua imarandu ary 1831-pe; ha upéicha avei Hiddekel rehegua marandu oñemombe’u peteĩha jey ary 1996-pe, mokõi sua ha mokõi pa ary rire 1776-gui, tetã porãite Estados Unidos yvy heñóiha.

Miller’s formalization of the message two hundred and twenty years after the King James version identifies William Miller as the very first sacred messenger to employ the prophecies of the Bible, both the Old and New Testaments, to bring about a revival and reformation. The Bible is Divine and it connected with the human 220 years later to produced the message of the Ulai.

Miller ombohape porãite hag̃ua pe marandu mokõi sa ary ha mokõipa ary rire pe versión King James-gui ohechauka William Miller ha’eha pe mensahéro sagrádo peteĩhaite oiporu va’ekue umi profesía Bíbliapegua, mokõivéva Antiguo ha Nuevo Testamento, ogueru hag̃ua peteĩ avivamiento ha peteĩ reforma. La Biblia ha’e divina, ha oñembojoaju va’ekue yvypóra ndive mokõi sa ary ha mokõipa ary rire ogueru hag̃ua pe marandu Ulai rehegua.

Jesus is Alpha and Omega, and He is the Word of God, so the publication of the King James Version of the Bible in 1611, places Jesus both at 1611, and also at 1831. Christ appears at the time of the end as the Lion of the tribe of Judah, the when the message is formalized He is the Alpha and the Omega and Word. The relation of Miller to the beginning is recognized that both beginning and ending are emphasizing publishing the message. 1776 unto 1996 bears the same characteristics, though different.

Jesús ha’e Alfa ha Omega, ha’e avei Ñandejára Ñe’ẽ; upévare, pe marandu ojeheróva King James Version Biblia rehegua osẽvo ary 1611-pe, omoĩ Jesúspe mokõi hendápe: 1611-pe, ha avei 1831-pe. Cristo ojehechauka ára paha jave peteĩ León ramo Judá ñemoñaregua; ha pe marandu oñemohenda porã jave, ha’e hína Alfa ha Omega ha Ñe’ẽ. Miller jerovia oñepyrũháre ojehechakuaa hag̃ua mokõivéva, ñepyrũha ha paha, omomba’eguasuha pe marandu ñemoherakuã. Ary 1776 guive 1996 peve oguereko umi mba’e rechaukaha peteĩcha, jepe iñambue.

The message of the Hiddekel is the message of the Sunday law in the United States as set forth in verse forty-one of Daniel eleven. 1776 and the publication of the Declaration of Independence represents the starting point for the two-hundred and twenty year period that ended with the publication providentially, not purposely titled, Time of the End. In the same year, 1996 a ministry corporation with the name of Future for America was given to us. The message of the glorious land, that is the United States, was formalized with a direct connection between the beginning and ending of the prophecy. Every major waymark of Millerite history has been repeated under the guiding pattern of the parable of the ten virgins. Both two-hundred and twenty year periods possess a beginning and ending that are marked by a publication.

Pe Hiddekel marandu ha’e pe léi domingo rehegua Estados Unidos-pe, oñemoĩva Daniel 11, versículo 41-pe. 1776 ha pe Declaración de Independencia ñemoherakuã ohechauka pe ñepyrũrã pe período mokõi sua ha mokõi pa ary rehegua, opa va’ekue pe ñemoherakuã reheve, providencialmente, ndaha’éi intencionalmente oñembohérava, Time of the End. Upe aryetepe, 1996-pe, peteĩ corporación ministerial hérava Future for America oñeme’ẽ oréve. Pe marandu yvy porãite rehegua, upéva hína Estados Unidos, oñemohenda formalmente peteĩ joaju directo rupive pe profecía ñepyrũ ha ipaha apytépe. Opaite waymark tuichavéva historia Millerita rehegua oñeha’ãjey jeýma pe patrón oguerohorýva parábola umi diez vírgenes rehegua guýpe. Mokõivéva pe período mokõi sua ha mokõi pa ary rehegua oguereko iñepyrũ ha ipaha ojehechaukáva peteĩ ñemoherakuã rupive.

Miller’s message and methodology was confirmed and empowered with a fulfillment of Islam of the second woe. What was employed by the Lord to empower the message was Miller’s day for a year principle, and the principle that empowered the message and methodology at 9/11, when the descent of the angel of Revelation eighteen repeated the descent, He had made on August 11, 1840 as represented in chapter ten of Revelation. Those two angels represent a prophetic appearance of Christ as an angel. The principle that is as foundational to the movement of 9/11 as was the day for a year principle to the movement of August 11, 1840 is that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Pe marandu ha pe taperekokue Miller rehegua oñemoneĩ ha oñembarete peteĩ ñekumpli Islam rehegua mokõiha ñembyasy rupive. Pe Ñandejára oiporu va’ekue omombarete hag̃ua pe marandu hína kuri pe ára peteĩ áño-rã Miller mba’éva, ha pe principio omombaretéva pe marandu ha pe taperekokue 9/11-pe, pe ángel Apocalipsis 18-pegua oguejy jave ojevy hag̃ua pe oguejy hague ha’e ojapo va’ekue 11 de agosto de 1840-pe, ojehechaukaháicha Apocalipsis capítulo 10-pe. Umi mokõi ángel ohechauka peteĩ aparición profética Cristo rehegua peteĩ ángel ramo. Pe principio ha’éva tuichaiterei ñepyrũrã pe movimiento 9/11-pegua hag̃ua, peteĩha ára peteĩ áño-rã principio oikohaguéicha pe movimiento 11 de agosto de 1840-pegua hag̃ua, ha’e hína pe tembiasakue Millerita oñeha’ãjeyha pe tembiasakue ciento cuarenta y cuatro mil reheguápe.

When a fulfillment of a prophecy of Islam of the third woe, arrived in the history of the omega and third angel that aligned with the fulfillment of a prophecy of Islam of the first and second woe, that arrived in the history of the alpha first and second angels—the principle that Millerite history is repeated in the history of the one hundred and forty-four thousand was as soundly confirmed as was Miller’s day for a year principle in connection with the first and second woes of Revelation nine. Some who might know of the time prophecy of three hundred ninety-one years and fifteen days that is set forth in Revelation 9:15, may miss my previous point. Let me explain.

Peteĩ cumplimiento peteĩ profesía islamgua, pe mbohapyha aipo vaʼekue rehegua, og̃uahẽvo pe historia omega ha pe mbohapyha ánhelpe, ojoajúva peteĩ cumplimiento peteĩ profesía islamgua pe peteĩha ha mokõiha aipo vaʼekue rehegua, og̃uahẽva pe historia alpha pe peteĩha ha mokõiha ánhelpe—pe principio heʼíva pe historia millerita oñeñembojoapy jeyha pe historia umi cien cuarenta y cuatro mil-pe ojehechauka porãite ha añetehápe, peteĩcha Miller ára peteĩ áño principio rehegua oñemopyendaháicha pe peteĩha ha mokõiha aipo vaʼekue ndive, Apocalipsis 9-pe. Oĩ ikatúva oikuaa pe profesía ára rehegua trescientos noventa y un áño ha quince ára, oñemoĩva Apocalipsis 9:15-pe, ha katu ikatu oheja rei che punto mboyvegua. Tahechauka porã.

The first and second woe are aligned with the history of the first and second angels, and the history of the third woe is aligned with the history of the third angel. The point here is that the starting point for the three hundred ninety-one years and fifteen days set forth in the history of the second woe is found in the history of the first woe. There is a one hundred and fifty year prophecy in the history of the first woe of Revelation nine, and the day that prophetic period ends, the prophecy of three hundred ninety-one years and fifteen days begins. The two prophecies directly connect the first and second woes, so when a prophecy of Islam was predicted, based upon the day for a year principle, that prophecy was a prophecy of the first and second woes of Islam, which was the message that confirmed Miller’s methodology and message in the history of the first and second angels.

Pe mbaʼe vaiha peteĩha ha mokõiha ojoaju ángel peteĩha ha mokõiha rembiasakue ndive, ha pe mbaʼe vaiha mbohapyha rembiasakue ojoaju ángel mbohapyha rembiasakue ndive. Ko’ápe pe mba’e ojehechaukáva ha’e kóva: pe ñepyrũrã umi mbohapy sua noventa y peteĩ ary ha pa poapy ára rehegua, oñemoĩva pe mbaʼe vaiha mokõiha rembiasakúpe, ojejuhu pe mbaʼe vaiha peteĩha rembiasakúpe. Oĩ peteĩ profesía cien cincuenta ary rehegua pe mbaʼe vaiha peteĩha rembiasakúpe, Apocalipsis nueve-pe, ha upe ára opa hag̃ua pe periodo profético, upépe oñepyrũ pe profesía mbohapy sua noventa y peteĩ ary ha pa poapy ára rehegua. Ko’ã mokõi profesía ombojoaju hag̃uaichaite pe mbaʼe vaiha peteĩha ha mokõiha; upévare, oñeporoprofetisávo Islam rehegua, oñemopyendáva pe principio ára peteĩ ary hag̃ua rehe, upe profesía ha’eva’ekue peteĩ profesía pe mbaʼe vaiha peteĩha ha mokõiha Islam rehegua, ha upéva voi pe marandu omombaretéva Miller rembiapokue rape ha imarandu pe ángel peteĩha ha mokõiha rembiasakúpe.

When that history concluded on October 22, 1844 the seventh trumpet began to sound, and the seventh trumpet is both the third woe, and the mystery of godliness, which is Christ in you the hope of glory. That trumpet is an external warning message and an internal warning message. For this reason, the 2,520-year prophecy is associated with the seventh-year rest for the land, which includes the jubilee. On October 22, 1844 the seventh trumpet began to sound in fulfillment of the 2,520 year and 2,300 year prophecies.

Upe tembiasakue opa rire 22 jasypa 1844-pe, pe trompéta sétima oñepyrũ osẽ; ha pe trompéta sétima ha’e mokõiha’ỹva ñembyasýi guasu mbohapyha, ha avei Tupãrayhu ñemimby, upéva hína Cristo pende pype, tekove porã jerovia. Upe trompéta ha’e peteĩ marandu ñe’ẽmondo okáguio, ha avei peteĩ marandu ñe’ẽmondo hyepýguio. Ko mba’ére, pe profesía 2.520 ary rehegua ojoaju pe pytu’u ary sétimava yvýpe g̃uarã rehe, oikehápe avei pe jubileo. 22 jasypa 1844-pe, pe trompéta sétima oñepyrũ osẽ oñembotývo pe profesía 2.520 ary rehegua ha 2.300 ary rehegua.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ha umi ára pe ánhel porundyha ryapu aja, oñepyrũ vove ombopu, oñemohu’ãta Tupã rembimikuaa gua’u, he’i haguéicha hembiguái kuéra profétape. Apocalipsis 10:7.

October 22, 1844 was the day of Atonement, and the jubilee trumpet was to be sounded on the day of atonement. Since that time, we are living in the history of the third angel, and also of the third woe, which is the seventh trumpet. On August 11, 1840 the mighty angel of Revelation ten descended to lighten the earth with his glory as did the angel of Revelation eighteen at 9/11.

1844 jasypakõi 22 ha’e va’ekue pe Ñemoĩporã Ára, ha pe jubileo trompéta oñembopu va’erãkuri pe Ñemoĩporã Árape. Upe guive, jaiko hína pe tercer ánhel rembiasakue ha avei pe tercer ay rembiasakuepe, upéva hína pe séptimo trompéta. 1840 jasypoapy 11-pe pe ánhel mbarete Apocalipsis 10-pe oñemoag̃ui va’ekue omyesakã hag̃ua yvy heko mimbipápe, ojapoháicha pe ánhel Apocalipsis 18-pe 9/11-pe.

In 2012 into January of 2013, the series titled Habakkuk’s Tables was produced, and aligned with the publication of the 1843 pioneer chart in May of 1842. The foundations of the movement were then laid, whether it was the alpha movement of the first and second angel, or the movement of the third angel Habakkuk’s two tables were woven into the history and message. The failed prediction of July 18, 2020 paralleled April 19, 1844, and the tarrying time in the parable was under way.

Áño 2012-pe ha ára peteĩha jasy 2013-pe oñemoheñói pe serie hérava Habakkuk Rendakuéra, ha oñemohenda peteĩcha pe publicación karai tenondegua kuatia’anga 1843gua reheve, ojejapo va’ekue mayo 1842-pe. Upérõ oñemopyenda pe movimiento ñepyrũmby, taha’e pe movimiento alfa pe ánhel peteĩha ha mokõiha rehegua, térã pe movimiento pe ánhel mbohapyha rehegua, Habakkuk mokõi tenda kuéra oñembojoaju pe tembiasakue ha pe marandu ndive. Pe predicción ndojehupytýiva 18 jasypokõi 2020-pe ojoguaiterei 19 jasyrundy 1844-pe, ha pe tiempo de demora pe parábola-pe oiko hína kuri.

A wilderness of 1,260 days ended at the unsealing of December 31, 2023. It is good to remember that Christ twice cleansed His temple from its sacrilegious profanation, as Sister White labels it. He did so at the beginning and at the close of His ministry, making the two cleansings an alpha and an omega cleansing.

Peteĩ desierto 1.260 ára pukukue rehegua oñemohu’ã 31 de diciembre de 2023 ñemboty’ỹme. Iporã ñanemandu’a Cristo mokõi jey omopotĩ hague Itemplo iñemongy’a marangatu’ỹgui, Sy White ohérava upéicha. Upéva ojapo va’ekue Iministerio ñepyrũme ha ipahápe, ojapóvo umi mokõi ñemopotĩ peteĩ ñemopotĩ alfa ha ómega hag̃ua.

Sister White clearly aligns the first temple cleansing with 9/11 and the first voice, which she identifies as the first three verses of Revelation eighteen. She then identifies the “other voice” of verse four, as the second temple cleansing, and also the Sunday law. April 19, 1844 was the first temple cleansing for the Millerites and October 22, 1844 was the second. In the forty-six years from 1798 unto 1844 the Millerite temple was erected, and a fractal of the Millerite temple erection is found in the history of the two disappointments which both represent temple cleansings. That history is about the temple.

Hermana White ombojoaju porã pe ñemopotĩ peteĩha pe témplo rehegua 9/11 ndive ha pe ñe'ẽ peteĩha ndive, ha upéva ha’e omombe’úva Apocalipsis dieciocho mbohapy versíkulo peteĩhamegua ramo. Upéi ha’e omombe’u pe “ambue ñe'ẽ” versíkulo irũhágui, ha’eha pe ñemopotĩ mokõiha pe témplo rehegua, ha avei pe léi domingo rehegua. 19 jasyrundy 1844-pe ha’e va’ekue pe ñemopotĩ peteĩha pe témplo rehegua umi Millerita-kuérape ĝuarã, ha 22 jasypa 1844-pe pe mokõiha. Umi cuarenta y seis ary ryepýpe 1798 guive 1844 peve oñemopu’ã pe témplo Millerita, ha peteĩ fractal pe ñemopu’ã teḿplo Millerita rehegua ojejuhu pe mokõi jejavy guasúpe rembiasápe, mokõivéva ohechaukáva ñemopotĩ pe témplo rehegua. Upéva rembiasakue oñe’ẽ pe témplo rehe.

From July 18, 2020 to December 31, 2023, the virgins slept during the tarrying time. When they awaken, they awaken to their responsibility to lay the foundation and raise the temple. Since that time Christ, as the Lion of the tribe of Judah has been unsealing prophetic light, and prophetic light that is unsealed always produces a three-step testing process which ends at the litmus test where character is manifested, but never developed. At the litmus test the faithful virgins will receive an outpouring of the Holy Spirit that surpasses every manifestation of the power of God among God’s people ever recorded. There will be an increase of light that has never been witnessed. That being said I will present another historical line which upholds the parallel of Millerite history to that of the one hundred and forty-four thousand.

18 jasypokõi, 2020 guive 31 jasypakõi, 2023 peve, umi kuñataĩ oke vaʼekue pe are oñehaʼãrõhápe. Oñepáy vove, oñepáy hikuái ikatu hag̃uáicha omoĩ pe ñepyrũmby ha omopuʼã pe tupao. Upe guive Cristo, Judá ñemoñare Leónicha, oipeʼa hína marandu profético resape, ha pe resape profético ojeipeʼáva akóinte ogueru peteĩ proceso de prueba mbohapy jepysopegua, opa hag̃uáva pe prueba decisiva-pe, upépe ojehechauka pe tekokatu, ha arakaʼeve ndojejapo moʼãi. Pe prueba decisiva-pe umi kuñataĩ jeroviaha ohupytýta peteĩ ñehẽgui Espíritu Santo rehegua ohasáva opaite jehechaukarã Ñandejára pokatu rehegua, peteĩ jey jepe oñemboguapýva Ñandejára retãygua apytépe. Oĩta peteĩ tuichave resape arakaʼeve ojehechaʼỹva. Upévare ambohechaukáta ambue línea histórica omombaretéva pe paralelismo historia Millerita rehegua ndive, umi cien cuarenta y cuatro mil rembiasakue rehe.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Ha nde, Daniel, emboty umi ñe’ẽ ha emoĩ hag̃ua kuatiañe’ẽ aranduka rehe, pe ára pahápe peve: heta oguata hag̃ua ko’ápe ha upépe, ha pe arandu oñembohetavéta. Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽ niko oñemboty ha oñemoĩ hag̃ua aranduka rehe pe ára pahápe peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi añáva katu ojapova’erã ivaíva; ha avave umi añávagui noikũmbymo’ãi; umi arandúva katu oikũmbýta. Daniel 12:4, 9, 10.

We will continue these things in the next article.

Ko’ẽrõ guive ñamboguatave koʼã mbaʼe pe artículo oúvape.

Singularity

Mbojoja peteĩmeguágui

Elon Musk claimed on February 21, 2026 that “we are now in ‘singularity’”.

Elon Musk he’i 21 jasypakõi 2026-pe ñande ko’ág̃a jaimeha “singularity”-pe.

Technological Singularity

Peteĩchagua Teknológica

The technological singularity (often just called ‘the singularity’) is a hypothetical future point in time when technological progress—driven primarily by artificial intelligence—becomes so rapid and powerful that it accelerates beyond human control and comprehension, leading to unpredictable and profound transformations in human civilization. The core idea is an intelligence explosion: once we create an AI system that is smarter than the smartest humans (often called Artificial Superintelligence or ASI), that system can redesign and improve itself faster than any human team ever could. This creates a recursive self-improvement loop where capability doubles again and again in extremely short timeframes (days → hours → minutes), making further developments explosive and impossible for “pre-singularity humans” to meaningfully predict or steer. The term “singularity” is borrowed from physics and mathematics, where in “a black hole,” the singularity is the point where gravity becomes infinite and our current laws of physics break down—we can’t see or predict what happens beyond the event horizon.

Pe singularidad tecnológica (hetaiterei hag̃uánte oñehenóiva ‘pe singularidad’) ha’e peteĩ punto hipotético oĩva tenonderãme aravope, upépe pe progreso tecnológico—oñemotenondéva tenonderãite inteligencia artificial rupive—oiko pya’eterei ha mbareteiterei hag̃uáicha ipya’eve ha ohasáma yvypóra poguýgui ha iñentendiméntogui, ha upéicha ogueru transformación-kuéra ndaikatúiva oñeikuaa hag̃ua tenonderã ha ipypukúva yvypóra civilización-pe. Pe idea mbytépe oĩ peteĩ explosión de inteligencia: ñamoheñóiramo peteĩ sistema de IA iñaranduvéva umi yvypóra iñaranduvéva apytégui (hetaiterei oñehenóiva Superinteligencia Artificial térã ASI), upéva ikatu ojapo jey ha omoporãve ijehe fasterve oimeraẽ aty yvypóra oikuaaháicha araka’eve. Kóva omoheñói peteĩ círculo recursivo pe auto-mejoramiento rehegua, upépe pe capacidad ojepuru jey ha jey ha ojokakuaa mokõive jey mokõive jey umi plazo mbykypaitépe (ára → aravo → minuto), ha upéicha umi desarrollo oúvante oiko explosivo ha ndaikatúi umi “yvypóra pre-singularidad” oikuaa porã hag̃ua térã omboguata hag̃ua hekopete. Pe ñe’ẽ “singularidad” ojepuru física ha matemática-gui, upépe “peteĩ agujero negro”-pe, pe singularidad ha’e pe punto upépe pe gravedad oiko infinita ha ñande léi física ko’ág̃agua ndoikovéima—ndaikatúi jahecha térã jaikuaa mba’épa oiko pe horizonte de eventos rire.

Similarly, the technological singularity is viewed as an “event horizon” in history: we can forecast trends up to that point, but beyond it, the future becomes opaque to un-augmented human minds.

Upéicha avei, pe singularidad tecnológica ojehecha peteĩ “horizonte de sucesos” ramo tembiasakue ryepýpe: ikatu ñamombeʼu tenonde gotyo umi tendencia pe punto peve, ha upéi chuguive, pe futuro ojepyta iñypytũ hag̃uáicha umi akã yvypóra ndorekóivape mbaʼeveichagua ñembohetave hag̃ua.

Brief History and Main Thinkers

Mbykyte ha umi Pensadór Principal-kuéra

1950’s—Early seeds appear in the work of mathematician John von Neumann (who spoke of accelerating technological change) and mathematician/cryptologist I.J. Good (who in 1965 described an “intelligence explosion” once machines design better machines).

Ary 1950-kuérape—Ta’ỹi ypykue ojehecha matemático John von Neumann rembiapópe (he’íva’ekue pe cambio tecnológico pya’eve hag̃ua ohóvo) ha matemático/kriptólogo I.J. Good rembiapópe (ha’éva 1965-pe peteĩ “explosión de inteligencia” oikótaha peteĩ jey umi máquina ojapo vove máquina iporãvéva).

1993—Computer scientist and sci-fi author Vernor Vinge popularizes the modern concept in his essay, The Coming Technological Singularity. He predicted we would create superhuman intelligence sometime between 2005–2030, after which “the human era” would end (in the sense that unaided humans would no longer be the dominant intelligence).

1993-pe — Mbo’esyry pyahu ñanduti ha ñe’ẽpoty aranduka ficticia rehegua haihára Vernor Vinge omyasãi heta hag̃ua ko árape ojeikuaáva pe concepto iñambue pyahúva iñe’ẽhaipe, *The Coming Technological Singularity*. Ha’e he’i va’ekue jajapótaha peteĩ arandu yvypóra arandu ári ohasáva amo 2005–2030 mbytépe, upéi “pe ára yvypóra rehegua” opa va’erãha (he’iséva yvypóra oipytyvõ’ỹre ndaha’emo’ãvéima pe arandu ipu’akavéva).

2005—Inventor/futurist Ray Kurzweil brings the idea to mainstream attention with his book, The Singularity Is Near. He argues the singularity arrives around 2045, driven by exponential growth in computing power (following his Law of Accelerating Returns), nanotechnology, biotechnology, and brain-computer interfaces. He has consistently maintained this timeline, recently reaffirming AGI 2029 and singularity ~2045.

2005-pe — hembiporãha/ára ohechaukáva tenonderã Ray Kurzweil ogueru ko idea tavayguakuéra oikuaahápe iñaranduka The Singularity Is Near rupive. Ha’e he’i pe singularidad og̃uahẽha ary 2045 rupi, omboguata hag̃uáicha pe okakuaáva pya’e ha sapy’ỹi hag̃ua mba’epu’akapáva computación-pe (oseguíva iléi hérava Law of Accelerating Returns), nanoteknología, bioteknología ha pe joaju apytu’ũ ha computadora apytépe. Ha’e akóinte omombarete ko ára peteĩchaite, ha ko’ãga ramoite omoneĩjey AGI ary 2029-pe ha pe singularidad ary 2045 rupi.

Timeline Predictions (as of early 2026)

Ypy Aravo Ñemombe’upyre (ary 2026 ñepyrũrã peve)

Predictions have noticeably compressed in the last few years due to the extremely fast progress in large language models, reasoning systems, and scaling laws: Most aggressive / near-term views (2026–2027): Some prominent AI leaders (e.g., Dario Amodei of Anthropic, Elon Musk) have publicly stated that superintelligence or something functionally equivalent to the singularity trigger could arrive as early as 2026 or within 1–3 years.

Umi ñe’ẽmombe’u ojehechakuaa porã ojejopyve hague ko’ã arýpe, umi tembiapo tuichaitereíva pya’e oñemotenondéva rehe umi modelo de lenguaje tuicháva, umi sistema de razonamiento ha umi léi de escalamiento rupi: Hetave iñañete ha hi’arambetéva / hi’aguĩva (2026–2027): Oĩ mburuvicha AI herakuã porãva (techapyrã, Dario Amodei, Anthropic-gua, Elon Musk) he’i hag̃ua opavave renondépe pe superinteligencia térã peteĩ mba’e hembiapópe ojoajúva pe singularidad ñepyrũha ndive ikatu hag̃uáicha og̃uahẽ voi 2026-pe térã 1–3 ary ryepýpe.

Median expert surveys still cluster around 2040–2050 for full superintelligence/singularity.

Tembikuaa rehegua mba’ekuaarã ñembyaty apytépe jepe oñembyaty gueteri 2040–2050 rupi pe superinteligencia/singularidad henyhẽ hag̃ua.

Two camps of possible outcomes

Mokõi aty umi mba’e ikatúva osẽ hag̃ua hag̃uáicha

Utopian / optimistic → radical abundance, elimination of disease and poverty, effective immortality via mind uploading or nanomedicine, humanity merging with AI (transhumanism), solving previously unsolvable scientific problems in minutes.

Utopiagua / optimista → hetaite iporãite, mba’asy ha mboriahu ñehundipaite, omanóva’ỹrõguáicha jeikove puku apytu’ũ jehupi rupive térã nanomedicina rupive, yvypóra oñembojoaju AI ndive (transhumanismo), ha ñesãmbyhy umi apañuái científico yma ndaikatúiva oñesõ minutos mbovymi ryepýpe.

Dystopian / pessimistic → loss of human agency/control, misalignment (AI pursues goals orthogonal or hostile to human values), economic & social collapse, or even existential risks to humanity.

Distópico / pesimista → ñehundi yvypóra rembiapokuaa ha jejoko, joavy (IA omuña umi hembipota oĩva ojoavy térã iñañáva yvypóra reko hag̃ua rehe), ñembyai económico ha social, térã jepe umi riesgo existencial yvypórape guarã.

Singularity isn’t just “very advanced AI,” it’s the moment when technological evolution escapes biological/human-speed constraints and becomes an autonomous, runaway process. Whether that happens in 2026, 2030, 2045, or never, it remains one of the most consequential open questions in human history right now.

Pe singularidad ndaha’éi añoite “IA iporãitereívaeterei”; ha’e upe ára pe evolución tecnológica ojesarekovéma umi límite biológico/umáno pya’e rehe ha oiko peteĩ proceso autónomo, osyryry ha ndaikatúiva oñejoko. Térã upéva oiko hag̃ua ary 2026-pe, 2030-pe, 2045-pe, térã araka’eve hag̃ua, upéicharõ jepe opyta peteĩva umi porandu guasuite, ipohyietereíva yvypóra rembiasakue ko’ág̃agua ryepýpe.

The Time of the End – 1989

Aravo Paha – 1989

The Networked World Begins

Yvy Oñembojoajuha Oñepyrũ

The transition from isolated computing to connected computing. Tim Berners-Lee proposes the World Wide Web at CERN (1989). Commercial neural network research expands (military + academic use), Intel 80486 ships—personal computing power jumps, ARPANET transitions toward what becomes the modern Internet. Before this, computing was powerful but mostly siloed. After 1989, computing becomes network-oriented. Neural networks in 1989 were early, hardware-limited, and mostly rule-augmented pattern systems—but the military and research labs were already testing learning systems for targeting, guidance, and signal classification. This was the foundational layer for everything that came later.

Pe jehasa’ẽ ñemoambue ñemboguata peteĩteĩguá-gui ñemboguata joajuhápe. Tim Berners-Lee opropone World Wide Web CERN-pe (1989). Oñembotuicha ñehesa’ỹijo comercial redes neuronales rehegua (puru militar + académico), Intel 80486 osẽ mercado-pe—pe mbarete ñemboguata personal rehegua opu’ã tuicha, ARPANET katu oñemoambue ohóvo upe mba’épe oikótava Internet moderno. Ko’ã mba’e mboyve, ñemboguata ipoderóso va’ekue, ha hetave jey opyta peteĩteĩme ojokopyre. Ary 1989 rire, ñemboguata oñemohenda peteĩ red-pe ojerurévaicha. Redes neuronales 1989-pe niko oñepyrũmbaiterei gueteri, hardware rembe’ýpe ojokopyre, ha hetavérõ sistema de patrones mbohapeha oñembohetave hag̃ua regla rupive—háke milicia ha laboratorio-kuéra ñehesa’ỹijorãma oikuaáma ohesa’ỹijo sistema-kuéra oaprendéva hag̃ua ojehechaukávo, jeguata hag̃ua, ha clasificación de señales-pe g̃uarã. Kóva hína pe capa fundacional opa mba’e upe riregua hag̃ua.

The Message Formalized – 1996

Pe Marandu Oñemohendapyre – 1996

The Internet Commercial Explosion

Pe Ñemuha Comercial ñemyasãi tuicháva hag̃ua Internet-pe

The Web becomes public, commercial, and global. Netscape and browser in wars, Amazon and eBay proving online commerce works. Google founded (as BackRub at Stanford, 1996), Windows 95 adoption accelerates consumer computing. 1996 is when the Internet stops being academic and becomes economic. The infrastructure from 1989 now hits consumer scale. The dot-com era is not about websites—it’s about digitizing business. This period changed commerce, advertising, information discovery and communication patterns.

Ñanduti oiko hag̃ua opavavépe g̃uarã, oñemohepyme’ẽ hag̃ua, ha oguahẽ hag̃ua yvy tuichakue javeve. Netscape ha umi kundahára oike ñorairõme, Amazon ha eBay ohechauka hag̃ua ñemuha en línea omba’apoha añetehápe. Google oñepyrũ (BackRub-rõ Stanford-pe, 1996), Windows 95 jeiporu oñembohetave ha ombopya’e hag̃ua tembiporu informático jeporu tapichakuéra apytépe. 1996-pe pe Internet ndaha’éi véima mba’e académico año, ha oiko hag̃ua mba’e económico. Pe infraestructura 1989 guive oguahẽ ko’ág̃a escala de consumo-pe. Pe época dot-com ndaha’éi ñanduti roguekuéra rehe añoite—ha’e tembiapo digitalización rehegua. Ko período omoambue ñemuha, marandu ñemyasãi, marandu jejuhu ha ñembohasarã rapekuéra.

Message Empowered – 9/11, 2001

Marandu Mbaretekuepyre – 9/11, 2001

The Mobile + Platform Era Begins

Ñepyrũ Arapokõindyryry + Plataforma rehegua Rembiasa Pyahu

Digitization of media + early cloud infrastructure + always-on broadband. Apple releases the iPod (portable digital ecosystem begins), Wikipedia launches (collective knowledge platform model), Broadband adoption surges, Amazon begins quietly building what becomes AWS. Post-9/11 surveillance technology massively accelerates, data analytics infrastructure grows rapidly. The beginning of cloud computing, platform ecosystems, digital content dominance, always-connected infrastructure and the groundwork for social media and smartphones is laid here.

Marandu rehegua jehechaukarã ñembohasaha digital-pe + arai yvategua ñemoheñói pyharevegua + banda ancha tapiaite oñembojoajúva. Apple oguenohẽ iPod (ko’ápe oñepyrũ pe ecosistema digital ogueraháva hendive), oñepyrũ Wikipedia (modelo plataforma de conocimiento colectivo), pe banda ancha jeporu okakuaa mbarete, Amazon oñepyrũ kirirĩháme omopu’ã hag̃ua upe oikótava AWS. Umi tecnología de vigilancia oñembohetaiterei pya’e 9/11 rire, ha pe infraestructura de análisis de datos okakuaa pya’eiterei. Ko’ápe oñemoĩ ypy pe computación en la nube, umi ecosistema de plataformas, pe predominio contenido digital rehegua, pe infraestructura tapiaite ojoajúva, ha pe yvyra rapo oñemoĩ hag̃ua umi redes sociales ha umi teléfonos inteligentes.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

Pyenda Oñemopyenda – Habacuc Táva Kuéra – 2012, 2013

The Deep Learning Breakthrough

Pe Jehechakuaapy Tuicha Mbo’e Pypukúpe

The Birth of Modern Artificial Intelligence

Pe Aranduka’ỹrã Guasu ko Ára Pyahúpegua Rehegua

This is the pivotal moment when neural networks stopped being experimental and became practically powerful— the exact bridge between the 2001 “platform/cloud” era and the 2023 “generative AI” explosion. September 2012: AlexNet (a deep convolutional neural network) wins the ImageNet competition by a massive margin—crushing all previous algorithms. This single event is universally recognized in AI research as the moment modern deep learning was born. 2012: Geoffrey Hinton’s team proves that deep neural nets, trained on GPUs, can learn hierarchical features automatically. 2013: Google acquires Hinton’s company (DNNresearch). Industry suddenly pours billions into deep learning. NVIDIA’s GPU advancements (CUDA) become the standard hardware for AI. Big data tools (Spark 1.0 released in 2013) mature alongside this, enabling the massive datasets needed for deep learning.

Kóva ha’e pe momento decisivo umi red neuronal oheja haguére oiko hag̃ua experimento añoite ha oiko hag̃ua ipoderoso añetetépe iporã hag̃uáicha jeiporurã—pe puente exacto pe época “plataforma/nube” ary 2001-pe ha pe explosión “IA generativa” ary 2023-pe apytépe. Jasyporundy 2012-pe: AlexNet (peteĩ red neuronal convolucional pypuku) ogana pe competencia ImageNet peteĩ diferencia tuichaitereívape—oity hag̃ua yvýre opa umi algoritmo oĩva’ekue mboyve. Ko peteĩteĩva tembiapo ojehechakuaa opárupi investigación IA-pe ramo pe momento oñemoñepyrũ hague pe aprendizaje pypuku moderno. 2012-pe: pe equipo Geoffrey Hinton-pegua ohechauka umi red neuronal pypuku, oñembokatupyrýva GPU-kuérape, ikatuha oaprende ijeheguiete umi característica jerárquica. 2013-pe: Google ojogua pe empresa Hinton mba’éva (DNNresearch). Industria pya’e oñepyrũ oñohẽ miles de millones deep learning-pe. Umi ñemoakãrapu’ã GPU NVIDIA-pegua (CUDA) oiko pe hardware estándar ramo IA-pe g̃uarã. Umi tembiporu big data rehegua (Spark 1.0 osẽva’ekue 2013-pe) iñakãguapy ha iporãve avei kóva ndive, ombohapévo umi aty tuichaitereíva dato rehegua oñeikotevẽva deep learning-rã.

Unsealing – 2023

Ñemboty’o’ỹ – 2023

Generative AI Crosses the Threshold

IA generativa ohasa pe umbral hag̃ua

AI becomes accessible, usable, and economically disruptive. Not just “better neural nets.” This is the moment AI writes code, generates images, automates white-collar work, scales reasoning tasks and for the first time AI stops being specialized and becomes general-purpose cognitive tooling.

AI oiko hag̃ua, ojeporu hag̃uáicha, ha omoambue hag̃ua pe economía peteĩ hendáicha tuichaite. Ndaha’éi añónte “redes neuronales iporãvéva”. Kóva hína pe ára AI ohaihápe código, omoheñóihápe ta’anga, omboautomatisahápe tembiapo oficinapegua, ombohetavehápe tembiapo ñemoakãrapu’ã rehegua, ha peteĩhaite AI oheja hag̃ua mba’e peteĩva añoite hag̃uáicha ha oiko hag̃ua peteĩ tembiporu cognitivo mba’éichapa ojepuru opaichagua rembipotápe.

2026 – Singularity?

2026 – Singularity?

  • 1989 as the unsealing of the time of the end itself (networked connectivity begins, foundation for global knowledge flow; tied to the USSR collapse as the waymark for Adventism’s final probationary period).

    1989 ári pe ñemboja’o hag̃ua pe ára pahaite voi (ñembojoaju ñandutípe oñepyrũ, omoĩ hag̃ua pyenda arandupy syry opavavépe g̃uarã; oñembojoaju Unión Soviética ho’a hag̃ua ndive, ha’éva pe techaukaha Adventismo rembiasakue ára paha pahaite pegua).

  • 1996 as the formalization of the message (commercial web scales the information economy, digitizing commerce and discovery).

    1996 pe marandu formalizáramo ramo: ñanduti renda ñemuha ombotuicha marandu economía, ombopapapy ñemuha ha jejuhu.

  • 2001 as the empowerment of the message (platforms, cloud, always-on access lay the digital ecosystem for collective, mobile knowledge).

    2001 ramo pe marandu ñemombareterãrõ (platafórma, arai digital, jeike tapiaite omoñepyrũ pe tekoharã digital arandupy joaju, oguata hag̃uápe guarã).

  • 2012/2013 as the laying of the foundation for true intelligence (deep learning breakthrough makes machine understanding practical and scalable).

    2012/2013 ojehecha hag̃ua pe ñemoñepyrũ tee arandu añetegua rehegua (pe jehechakuaa pypuku ñembokatupyry rehegua ojapo pe máquina-kuéra comprensión hag̃ua oiko hag̃uáicha práctico ha ikatu hag̃uáicha oñembotuichave).

  • 2023 as the unsealing climax (generative AI crosses into general-purpose cognition, making knowledge creation and reasoning accessible and disruptive).

    2023, pe hu’ãrõ pehẽgui’ỹrã ñemohu’ã ramo (IA generativa oike hag̃ua iñakãrapu’ã py’aguasu hag̃ua opavave mba’erã, ojapo hag̃ua kuatia’arandu ha razonamiento ojehupyty hag̃uáicha ha omoambue tuicháva hag̃ua).

The progression is elegant: each stage builds cumulatively on the prior one, shifting from connectivity → commercialization → ecosystem → intelligence → cognition.

Pe progresión iporã ha hekojoja: káda etapa oñemboguata joapykuévo pe oúva mboyve rehe, ha oñemoambue conexión-gui → comercialización-pe → ecosistema-pe → inteligencia-pe → cognición-pe.

2012/2013 is the critical hinge; the moment neural nets proved capable of hierarchical, automatic learning (AlexNet/ImageNet win, Hinton’s work validated, GPU scaling enabled), which made the 2023 generative explosion inevitable. Without the 2012 architectural shift, the transformer models (2017) and massive scaling wouldn’t have produced ChatGPT-level generality.

2012/2013 ha’e pe bisagra crítica; pe momento red neuronal-kuéra ohechauka hag̃ua ikatuha oaprende jerárkikamente ha ijeheguiete (AlexNet/ImageNet jehupyty, Hinton rembiapo oñemoneĩ, GPU escalado ojeporukuaa), ha upéva ojapo hag̃ua pe 2023-pe oiko vaʼekue explosión generativa ndaikatúi hag̃uáicha jejoko. Ndahaʼéirire pe 2012-pe oiko vaʼekue cambio arquitectónico, umi modelo transformer (2017) ha pe escalado tuichaitereíva ndaikatumoʼãikuri ogueru peteĩ generalidad oguahẽva ChatGPT nivel-pe.