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.”

A ranar 18 ga Yuli, 2020 ne rashin cikar fata na farko na motsin mutum dubu ɗari da arba’in da huɗu ya zo. Ya faru ne a cikin “ɓoyayyar tarihi” ta aya ta arba’in na Daniyel goma sha ɗaya. Wannan rashin cikar fata ya faru ne a can cikin wannan “ɓoyayyar tarihi”—tarihin da ya fara da rushewar Tarayyar Soviet a shekara ta 1989. Aya ta arba’in da ɗaya tana wakiltar dokar Lahadi a Amurka, wadda kuma aka wakilta a aya ta goma sha shida ta wannan sura ɗaya. “Buɗe hatimin” gaskiyoyin da suka ƙunshi “ɓoyayyar tarihi” ta aya ta arba’in a shekarar 2023, Daniyel ya gabatar da shi ne a sura ta goma sha biyu. Surori na goma zuwa goma sha biyu wahayi guda ne ɗaya, kuma wahayin yana farawa ne da bayyana cewa Daniyel yana wakiltar “masu hikima” waɗanda suke fahimtar saƙonnin annabci na ciki da na waje, waɗanda a nan aka wakilta da “al’amarin” da “wahayin.”

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.

A shekara ta uku ta mulkin Sairus, sarkin Farisa, an bayyana wa Daniyel wani abu, wanda ake kira sunansa Belteshazzar; kuma abin gaskiya ne, amma ƙayyadadden lokacin ya yi tsawo. Kuma ya fahimci abin, ya kuma sami fahimta game da wahayin. Daniyel 10:1.

Two Visions

Wahayi Biyu

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.”

“Abin” da “wahayin” suna wakiltar wahayi na annabci na ciki da na waje, kuma Daniyel yana wakiltar wani jama’a da suke fahimtar duka biyun, domin duka “abin” da “wahayin” an “bayyana” su ga Daniyel a babi na goma. A cikin babin, a rana ta ashirin da biyu, an “bayyana” wa Daniyel wahayi na Almasihu cikin Wuri Mai Tsarki. Kalmar Ibrananci da aka fassara da “abin” an fassara ta da “al’amari” a babi na tara, kuma a can ma an gabatar da ita ne tare da “wahayin.”

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.

A farkon roƙe-roƙenka umarnin ya fito, ni kuma na zo in sanar da kai; gama kai ƙaunatacce ne ƙwarai da gaske. Saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 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.”

Kalmar nan “abu” a sura ta goma ita ce kalmar da aka fassara da “lamari” a aya ta ashirin da uku ta sura ta tara. A wahayi na ƙarshe na Daniyel a surori na goma zuwa goma sha biyu; “abin” da ke a sura ta goma sha ɗaya ko kuma “lamarin” da ke a sura ta goma dukansu suna da alaƙa da “wahayin.” “Wahayi” shi ne kalmar Ibrananci, “mareh,” kuma tana nufin “bayyanuwa.” Daniyel ya bambanta “wahayi” biyu a cikin littafinsa, ko da yake ɗaya daga cikin waɗannan “wahayi” biyun an gabatar da shi a sigar jinsin mace, sa’an nan kuma a sake gabatar da shi a sigar jinsin namiji. Daniyel a aya ta ɗaya ta sura ta goma yana nuni ga waɗanda suka fahimci “wahayin” bayyanuwa, haka kuma da “lamarin” ko “abin.” A sura ta takwas Daniyel ya bambanta “wahayi” biyu waɗanda suke da alaƙa da juna. A cikin Turanci ana samun kalmar vision sau takwas a cikin surar, kuma ɗaya daga cikin kalmomin Ibrananci da aka fassara da “wahayi” ita ce “mareh,” ɗayar kuma ita ce “chazon.” Mareh na nufin “bayyanuwa,” chazon kuma na nufin “mafarki, wahayi ko saƙon annabci.” Mahallin sura ta takwas ya tabbatar da cewa idan aka fassara kalmar “mareh” da “wahayi,” tana wakiltar “bayyanuwar Almasihu.”

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.

A matsayin misali, “mareh” ne ko kuma “wahayin bayyanawa” a cikin Daniyel 8:14, ma’ana cewa a ranar 22 ga Oktoba, 1844, Almasihu zai bayyana ba zato a cikin haikali, cikin cikar Manzon Alkawari na Malaki sura ta uku, wanda ’Yar’uwa White ta ce ya cika a ranar 22 ga Oktoba, 1844. Sa’ad da ’Yar’uwa White ta bayyana cewa mala’ikan Ru’ya ta Yohanna goma da ya sauko ya sa ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku, “ba wani ba ne face Yesu Almasihu,” tana nuna wata alamar hanya ce a cikin annabci inda Almasihu yake bayyana. Wannan ɗaya ne daga cikin bayyanunsa masu yawa. Ya bayyana a tashin Musa bisa ga Yahuza. A can ya bayyana a matsayin Mika’ilu shugaban mala’iku, amma duk da haka bayyanar annabci ce. Wahayin mareh a sura ta takwas kuma ana fassara shi da “bayyanawa,” daidai da ma’anarsa.

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.

Sai ya zama, sa’ad da ni, ni kuwa Daniyel, na ga wahayin, na kuma nemi ma’anarsa, sai ga shi, wani ya tsaya a gabana kamar surar mutum. Daniyel 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.”

Mahallin da ake magana a nan yana nuna cewa mala’ikan Jibrilu ne yake da “kamannin mutum,” kuma kalmar “kamanni” ita ce kamannin wahayin mareh na Almasihu; domin kamar yadda ake wakiltar Almasihu ta wurin Mika’ilu shugaban mala’iku, da kuma ta wurin mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma, haka ma a annabce Almasihu yana iya musanyawa da alamar mala’iku, har ma da mutane. Ko Jibrilu a cikin ayar, ko Almasihu a Ru’ya ta Yohanna sura ta goma, ko kuma a matsayin Mika’ilu shugaban mala’iku, kowannensu yana wakiltar saƙo ne; saboda wannan dalili ne ’Yar’uwa White take kwatanta mala’ikun Ru’ya ta Yohanna da saƙon da suke wakilta da kuma mutanen da suke shelanta saƙon da mala’ikun suke wakilta. Wannan gaskiya tana da muhimmanci ƙwarai, har a cikin ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya, ayoyin nan uku da suke sanar da buɗewar abin da aka hatimce na Ru’ya ta Yesu Almasihu, gab da lokacin rufe ƙofar jarrabawa, domin “lokaci ya yi kusa,” an fayyace tsarin isar da sadarwar Allah zuwa ga mutum takamaimai a matsayin saƙo daga Uba, wanda aka ba Ɗa, sa’an nan Shi kuma ya ba mala’ika saƙon, shi kuma ya kai shi ga mutum, wanda shi kuma daga bisani ya aika shi zuwa ga ikilisiyoyi. Kowane mataki na wannan tsarin sadarwa mai tsarki ne, mai kuma tsarkakewa, kuma ana wakiltar wannan tsarkakakkiyar tsarkin a wuraren alamomin annabci inda Almasihu yake bayyana a matsayin Kansa, ko kuma ta wurin mala’ika, mutum, ko saƙo. Sa’ad da Yake danganta Kansa kai tsaye da wani alamar hanya, wannan shi ne “wahayin kamanni” na “mareh.”

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.

Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru ba da daɗewa ba; sai ya aiko, ya bayyana shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da ga shaidar Yesu Almasihu, da kuma ga dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin maganganun wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya kusa. … Sai ya ce mini, Kada ka hatimce maganganun annabcin wannan littafi: gama lokaci ya kusa. Wanda yake azzalumi, bari ya ci gaba da yin zalunci har yanzu: kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu: kuma wanda yake mai adalci, bari ya ci gaba da yin adalci har yanzu: kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Wahayin Yahaya 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.

A cikin sura ta takwas, “chazon” ita ce ɗayar kalmar Ibrananci da ake fassara ta da “wahayi.” Dangane da “bayyanar,” wahayin “marah” yana nuna wata alamar hanya, kuma wahayin “chazon” yana nuna wani lokaci na annabci. Akwai daidaituwar allahntaka a cikin kalmomin nan biyu da aka fassara da “wahayi” a sura ta takwas, a ma’anar cewa kalmar Ibrananci “mareh” ita ma Daniyel ya yi amfani da ita cikin sifarta ta mace wato “marah.” Game da chazon kuwa, Daniyel ya gabatar da ita ta hanyoyi biyu, amma ba ta wurin bambancin namiji da mace ba, sai dai da kalmomi biyu da suke nuna ma’ana ɗaya; duk da haka, a yin haka, suna faɗaɗa sosai ƙwarai.

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.

“Chazon” yana nufin wahayi, ko kuma saƙon annabci, ko annabci; kuma kalmar da aka fassara a Turanci da ko dai “matter” ko “thing” ita ce kalmar Ibrananci “dabar” wadda take nufin “kalmar.” Sa’ad da aka fahimta cewa wahayin “chazon” shi ma Daniyel yana wakiltarsa da kalmar “dabar,” to a tare suna wakiltar saƙonnin annabci na Kalmar Allah. Daniyel kullum yana bambanta “dabar” ko “chazon” da “mareh.” Sa’ad da aka yi la’akari da shi a matakin annabci, “saƙonnin annabci na Kalmar Allah,” kamar yadda “dabar” da “chazon” suke wakilta, idan aka haɗa su da wahayin “marah” na bayyanuwar Almasihu, to a nan kana da tsattsarkan alamomin hanya na tarihin annabci na Kalmar Allah. Sa’an nan idan ka ƙara “marah,” yanayin mace na kalmar “mareh,” ga jerin ma’anonin wahayi a cikin Daniyel, kana da wahayin madubin dubawa na barata ta wurin bangaskiya.

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.

A wahayi na ƙarshe na Daniyel, wanda aka wakilta a cikin surori uku na ƙarshe na littafinsa, Daniyel yana wakiltar wani jama’a a kwanaki na ƙarshe waɗanda suke fahimtar “wahayi na annabci” na “Maganar Allah,” da kuma tsarkin alamomin hanya masu tsarki waɗanda suke gina motsin gyara na dubu ɗari da arba’in da huɗu, gama su ne waɗanda suke bin Ɗan Ragon a duk inda Yake tafiya cikin tsarkakkiyar Maganarsa ta annabci. Yayin da suke bin Ɗan Ragon, Yana bishe su zuwa ga wahayin madubin dubawa na Daniyel 10:7 inda ko dai su gudu su ɓuya a ƙarƙashin kuskure, inda ake binne su har abada, ko kuwa a ƙasƙantar da su cikin ƙura, a baratar da su, a kuma ba su iko su ba da saƙon annabci na kwanaki na ƙarshe.

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.

Jibra’ilu ya umurci Daniyel ya “fahimta” duka “al’amarin” da kuma “wahayin.” Kalmar Ibrananci da aka fassara da “fahimta” tana nufin “yin rarrabewa a cikin tunani.” An umurci Daniyel, wanda yake wakiltar ni da kai, ya mai karatu ƙaunatacce, ya fahimci bambanci da rarrabuwar da ke tsakanin “al’amarin” da kuma “wahayin.” Wahayin chazon yana wakiltar layin waje na tarihin annabci, wahayin mareh kuma yana wakiltar bayyanuwar Almasihu. “Al’amarin” da “abin” shi ne kalmar Ibrananci “dabar” wadda ke nufin kalma. Yesu shi ne “dabar,” gama Shi ne Kalmar. “Abin” da “al’amarin,” dukansu da yake su ne “dabar,” an gabatar da su ne dangane da wahayin bayyanuwar.

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.

Dabar, wato al’amari da kuma abu, shi ne kuma wahayin chazon na sura ta takwas, kuma yana wakiltar wahayin tarihin annabci. Kowanne daga cikin waɗannan wakilce-wakilce (chazon, dabar, al’amari da abu) yana bayyana layin annabci na waje, yayin da mareh, da kuma sifarsa ta mata marah, suke wakiltar layin annabci na ciki. Mutanen Allah na kwanaki na ƙarshe, waɗanda aka wakilta a aya ta ɗaya ta Daniyel goma, suna fahimtar duka layukan ciki da na waje na tarihin annabci. A cikin littafin Ru’ya ta Yohanna, ana wakiltar layin ciki da ikkilisiyoyi bakwai, kuma ana wakiltar layin waje da hatimai bakwai.

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.

Sa’ad da Daniyel ya ga wahayin Almasihu bayan azumin kwana ashirin da ɗaya, ya ga bayyanar mace ta wahayin mareh. Mareh shi ne “bayyanuwa,” kuma sa’ad da Daniyel ya ga Almasihu, ya ga wahayin “marah”; kuma ko da yake mareh na nufin bayyanuwa, siffar macen wannan kalma tana nufin “madubi.” Sister White ta sanar da mu cewa wahayin da Daniyel ya gani shi ne wahayin da Yohanna ya gani, kuma Yohanna ya ga wahayin ne sa’ad da Almasihu yake cikin Wuri Mai Tsarki na sama.

“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.’

“A lokacin ziyarar Jibrilu, annabi Daniyel bai sami ikon karɓar ƙarin koyarwa ba; amma bayan ’yan shekaru kaɗan, yana marmarin ya ƙara sanin batutuwan da ba a riga an yi cikakken bayani a kansu ba, sai ya sāke sa kansa ga neman haske da hikima daga wurin Allah. ‘A cikin kwanakin nan ni Daniyel ina cikin makoki har makonni uku cikakku. Ban ci gurasa mai daɗi ba, ba kuwa nama ko ruwan inabi suka shiga bakina ba, ba kuma na shafa wa kaina mai ko kaɗan ba…. Sa’an nan na ɗaga idanuna, na duba, ga shi kuwa, wani mutum sanye da lilin, kuma kugunsa a ɗaure yake da zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kamar berili, fuskarsa kuma kamar hasken walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar tagulla goge-goge mai ƙyalli, muryar kalmominsa kuma kamar muryar taro mai yawa.’”

“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.

Ba wani ƙasa da Ɗan Allah da kansa ne ya bayyana ga Daniyel. Wannan bayanin yana kama da wanda Yohanna ya bayar sa’ad da aka bayyana masa Almasihu a tsibirin Patmos. Ubangijinmu yanzu yana zuwa tare da wani manzon sama domin ya koya wa Daniyel abin da zai faru a cikin kwanaki na ƙarshe. An ba Daniyel wannan sani, kuma an rubuta shi ta wurin wahayi dominmu, mu waɗanda ƙarshen duniya ya zo a kanmu.

“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.

“Manyan gaskiyoyin da Mai-Fansar duniya ya bayyana domin waɗanda suke neman gaskiya ne kamar neman ɓoyayyun taskoki. Daniyel dattijo ne. Rayuwarsa ta shige a tsakiyar abubuwan jan hankali na fadar al’ummai marasa bautar Allah, tunaninsa kuma ya cika da al’amuran wata babbar daula; duk da haka sai ya kauce daga waɗannan duka domin ya ƙasƙantar da ransa a gaban Allah, ya kuma nemi sanin manufofin Maɗaukaki. Kuma a matsayin amsa ga roƙe-roƙensa, an ba da haske daga kotunan sama domin waɗanda za su rayu a kwanaki na ƙarshe. To, da irin wane ƙwazo ne ya kamata mu nemi Allah, domin ya buɗe mana fahimtarmu mu gane gaskiyoyin da aka kawo mana daga Sama.” Review and Herald, February 8, 1881.

The 144,000

Mutane 144,000

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.

Daniyel ya fahimci “abin” da kuma “wahayi”, kuma an bayyana shi a matsayin Daniyel, haka kuma a matsayin Belteshazzar. Canjin suna a cikin annabci yana wakiltar dangantakar alkawari, saboda haka Daniyel yana wakiltar mutanen alkawari na ƙarshe, wato ɗari da dubu arba’in da huɗu, waɗanda ake gwada su ta wurin wahayin Almasihu a cikin haikali. Wannan gwaji yana jawo rarrabuwa tsakanin rukuni biyu na masu sujada.

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.

Ni kaɗai, ni Daniyel, na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta faɗa a kansu, har suka gudu don su ɓoye kansu. Daniyel 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.

Daniyel yana nuna kai tsaye gwaji na biyu da kuma na haikali da ke da alaƙa da mutanen Allah na kwanaki na ƙarshe; gwaji ne da ya ginu bisa ganin Almasihu a cikin wuri mai tsarki na sama. Wahayin aya ta bakwai shi ne nau’in mace na wahayin mareh, wanda aka wakilta a matsayin wahayin marah. Idan ka amsa ga wahayin haikali na Almasihu kamar yadda amsar Daniyel ta wakilta, to “abin” annabci da kuma “wahayin” annabci za a “bayyana” maka.

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.”

Idan ka danganta kanka da daidai wancan wahayin haikali na Almasihu ta wurin gudu don ɓoye kanka, za ka shiga cikin duhu na har abada. Gwajin haikalin, wanda shi ne gwaji na biyu cikin matakai uku na bisharar madawwamiya, gwaji na farko ne kuma na tushe ya riga shi. Tambayar gwajin game da tushen al’amura an wakilta ta a aya ta goma sha huɗu ta Daniyel goma sha ɗaya, inda aka wakilta Roma a matsayin “’yan fashin mutanenka” waɗanda suke kafa “wahayin.”

The Time is at Hand

Lokacin ya Yi Kusa

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.”

Kwana uku da rabi bayan rashin cikar abin da aka zata na 18 ga Yuli, 2020, a ranar 31 ga Disamba, 2023, aka fara buɗe hatimin wahayin Yesu Almasihu, domin “lokacin ya yi kusa.”

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.

Mai albarka ne wanda yake karantawa, da waɗanda suke jin maganganun wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. … Sai ya ce mini, Kada ka hatimce maganganun annabcin wannan littafi: gama lokaci ya yi kusa. Ru’ya ta Yohanna 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.

“Lokacin” da yake nuna ɓullar da Wahayin Yesu Almasihu ya dangana da shi an ambace shi a farkon littafin Ru’ya ta Yohanna, kuma a ƙarshen littafin wannan sanarwa ɗaya tak ta ƙara wa maganar alpha tare da maganar omega.

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.

Wahayin Yesu Almasihu an buɗe hatiminsa ne gab da ƙarewar lokacin gwaji. A rana ta ashirin da biyu, bayan azumi na kwanaki ashirin da ɗaya, “abin,” wanda kuma shi ne “lamari,” wanda kuma shi ne dabar ko Kalmar, wanda kuma shi ne wahayin chazon na tarihin annabci na zahiri, an bayyana shi ga Daniyel yayin da ya fuskanci wahayin madubi, marah, na Babban Firist na sama a Wuri Mafi Tsarki.

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.

Daniyel yana wakiltar waɗanda suke da gogewar wahayin madubi, kuma suke fahimtar bayyanar annabci na Almasihu, tare kuma da tarihin zahiri da aka wakilta ta wurin wahayin chazon. Wahayin marah yana wakiltar Almasihu a matsayin alamar hanya ta annabci, kuma jinsin mata na wannan kalma yana wakiltar gogewar da ake haifarwa ta wurin kallon ɗaukakar Allah, kamar yadda Daniyel, Yohanna, Ishaya, Sister White da sauran annabawa suka wakilta.

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.

A wannan mataki, hangen waje na chazon yana wakiltar gwajin tushe, kuma hangen mareh na bayyanuwar Almasihu a cikin jerin abubuwan annabci shi ne gwajin haikali. Shin Almasihu ya bayyana a Wuri Mafi Tsarki a cikin naki Wuri Mafi Tsarki? A can ne Allahntaka take haɗuwa da ɗan’adam. Wannan shi ne gwajin da dole ne a ci nasara a kansa, kafin lokacin gwaji ya rufe a gwajin litmus. Gwajin litmus wanda yake bayyana hali shi ne hangen madubin marah.

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.

A ranar 31 ga Disamba, 2023, gwajin waje na tushe ya fara a kan “’yan fashin mutanenka” na aya ta goma sha huɗu, kuma sa’ad da aka rantsar da papon yanzu a ranar 8 ga Mayu, 2025, sai aka kafa “wahayi” na aya ta goma sha huɗu. Gwajin tushe ya koma gwajin haikali. Tun daga ranar 9 ga Mayu, 2025 gwajin haikali yake gudana. Tashin matattu na shaidu biyu a ranar 31 ga Disamba, 2023, an wakilta shi a aya ta goma sha ɗaya na Ru’ya ta Yohanna sura ta goma sha ɗaya, kuma tashin matattu da ya fara a wannan rana ya faru ne a cikin zamanin Yaƙin Yukiren da ya fara a 2014, ya tsananta a 2022. Layukan annabci na waje da na ciki sun haɗu a cikin wannan tarihin. A ranar 31 ga Disamba, 2023, aikin aza tushe yana gudana, aikin da tarihin 1798 zuwa 1840 ya kasance misalinsa, haka kuma 1840 zuwa 1844, haka kuma 19 ga Afrilu, 1844 zuwa 22 ga Oktoba, 1844.

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.

Daniyel sura ta goma sha ɗaya aya ta goma sha ɗaya, ta bayyana a cikin tarihi a matsayin layin annabci na waje, kuma ta haɗu da ainihin tarihin da yake shi ne layin ciki na Ru’ya ta Yohanna sura ta goma sha ɗaya. A shekara ta 2014, Yaƙin Yukiren ya fara, kamar yadda aka misalta shi da yaƙin Raphia a shekara ta 217 kafin haihuwar Almasihu. A shekara ta 2015, sarki na huɗu kuma mafi arziki ƙwarai na aya ta biyu ta Daniyel sura ta goma sha ɗaya, ya tashi tsaye ya kuma sanar da aniyarsa ta tsayawa takarar ofishin shugaban ƙasa. Wannan sanarwar ta fusata ‘yan duniya masu tunanin maciji, waɗanda aka wakilta a matsayin mulkin Girisi.

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.

Wahayi sura ta goma sha ɗaya, aya ta goma sha ɗaya ta bayyana ranar 31 ga Disamba, 2023 a matsayin wurin da aka ta da shaidun nan biyu. Sai aka fahimci lokacin daga 18 ga Yuli, 2020 har zuwa 31 ga Disamba, 2023 a matsayin “hamada” ta annabci. A ƙarshen “lokacin hamada” wata murya ta fara yin kuka a cikin Yuli na 2023, sannan kuma daidai bayan kwanaki dubu ɗaya da ɗari biyu da sittin daga annabcin Nashville da ya gaza, a ranar 18 ga Yuli, 2020, Zakin kabilar Yahuda ya fara buɗe Hatiminsa daga Maganarsa ta annabci. Buɗewar Maganar annabcin Allah kullum tana haifar da tsarin gwaji mai matakai uku kamar yadda aka shimfiɗa a cikin Daniyel sura ta goma sha biyu.

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.

Mutane da yawa za a tsarkake su, a kuma mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: kuma babu wani cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 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.

A cikin Ru’ya ta Yohanna sura ta goma sha tara, amarya tana shirya kanta, sa’an nan kuma a ba ta farin tufa. Waɗannan fararen tufafi suna nuna cewa amaryar ta shirya, kuma wannan yana faruwa ne a Ru’ya ta Yohanna sura ta goma sha tara sa’ad da aka buɗe tagogin sama. Kafin a tsarkake amaryar ta zama fara da tufar adalcin Almasihu, sai an fara tsarkake ta.

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.

A ranar 31 ga Disamba, 2023, gwajin tushe ya fara domin a tsarkake waɗanda za su kasance tsarkaka. Ana cika wannan tsarkakewa ta wurin ƙaruwa cikin sani, gama Zakin kabilar Yahuda ya fara buɗe hatimin wahayi na ƙarshe game da Kansa. Wannan wahayi ya haɗa da cewa Shi kaɗai ne tushen da za a iya aza wa. Yin watsi da gaskiyar tushe wadda take bayyana cewa Roma ita ce “masu fashin mutanenka,” daidai yake da yin watsi da tushen kaɗai da za a iya aza wa.

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.

A ranar 31 ga Disamba, 2023 aka fara wani tsari na gwaji wanda nan da nan ya haifar da rarrabuwar rukuni biyu. Zakin kabilar Yahuda yanzu ya warware hatimin cewa cikar tarihi ta aya ta goma sha huɗu ita ce 8 ga Mayu, 2025, kuma da yin haka; Ya tabbatar da gano da Miller ya yi na Roma a matsayin alamar da take kafa hangen nesa na annabci na waje. Sa’ad da Trump ya komo a 2024, ya cika aya ta goma sha uku ta Daniyel goma sha ɗaya, sa’an nan a aya ta gaba, muna nuna 2025, tare da zaɓen Fafaroma Leo. Dukansu Trump da takwaransa mai adawa da Almasihu an rantsar da su a 2025.

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.

Kwanakin da muke ganowa a cikin wannan motsi, a zahiri, hangen baya ne da aka tsarkake. Muna gane lokacin ƙarshe a matsayin 1989, sa’an nan kuma ƙa’idaita saƙon a hukumance ya kasance a 1996. A 9/11 an ba saƙon da aka ƙa’idaita iko. A cikin gabatar da Teburan Habakkuk a 2012, kuma ana kammalawa a Janairu na 2013, an shimfiɗa harsasan gini.

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.

A ranar 18 ga Yuli, 2020, babban abin baƙin ciki na farko ya iso; sa’an nan kuma a Yuli na 2023 wata murya ta fara kuka a cikin jeji, kuma a ranar 31 ga Disamba, 2023, buɗe hatimin Wahayin Yesu Almasihu ya fara, kuma gwajin farko na waje na tushe ya fara.

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.

A ranar 8 ga Mayu, 2025, gwaji na biyu na cikin haikali ya fara. Gwaji na uku na tantancewa yana gab da zuwa. A can za a bayyanar da ko rai yana da man saƙon da gwaji na farko kuma na waje ya wakilta, tare da man da ke tare da shi na gwaji na biyu na cikin gida. Wannan gwaji yana wakiltar na waje, sai na ciki, sannan kuma ƙwarewa.

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.

Layin annabcin na ciki ya ƙunshi alamomin hanya na baya da na ambata yanzu-yanzu. Kowane ɗaya daga cikin waɗannan alamomin hanya yana daidaita da irin waɗannan alamomin hanya na tarihin Milleriyawa. 1798 a matsayin lokacin ƙarshe ya yi daidai da 1989, shi ma lokacin ƙarshe. A can ne Zakin ƙabilar Yahuza ya warware hatimin Kalmarsa, gama Shi ne Kalmar. Sa’ad da Adventism ya cika rawar annabi mai rashin biyayya a tawayen tushen Yerobowam ta wajen komawa ya ci tare da annabin ƙarya na Betel, sai suka koma ga hujjojin Furotesta ta faɗa da aka yi amfani da su a kan tantancewar William Miller game da lokuta bakwai. Saboda wannan dalili, ba sa fahimta sarai, ko ma kwata-kwata, dalilin da ya sa 1863 ita ce alamar hanya ta ƙarshe ga motsin alpha na mala’ika na farko da na biyu.

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.

Saboda wannan dalili, ba kome ba ne a gare su cewa shekaru 126 ne, alama ce ta 1,260, alama ce ta “jeji” wadda ta mamaye tarihin daga 1863 har zuwa lokacin ƙarshe a 1989. A ƙarshen shekaru arba’in, Joshua ya jagoranci wannan motsi zuwa Ƙasar Alkawari. A 1989 Ubangiji ya fara aikin jagorantar motsinsa na omega daga “jejin” 1863 zuwa 1989, kamar yadda Ya fito da motsin alpha daga “jejin” 538 zuwa 1798.

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.

A cikin 1989, an buɗe hatimin wahayin Kogin Hiddekel mai wakiltar surori uku na ƙarshe na Daniyel, kamar yadda aka buɗe hatimin wahayin Kogin Ulai mai wakiltar surori 7, 8, da 9 na Daniyel a cikin 1798. Shekaru ɗari biyu da ashirin bayan buga Littafi Mai Tsarki na King James, William Miller ya buga saƙonsa bisa ga wahayin Ulai a karon farko, ta haka ya tsayar da saƙonsa a hukumance a cikin 1831; haka kuma aka buga saƙon Hiddekel a karon farko a cikin 1996, shekaru ɗari biyu da ashirin bayan 1776, wurin haifuwar ƙasa mai ɗaukaka ta United States.

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.

Tsarance saƙon da Miller ya yi shekaru ɗari biyu da ashirin bayan juyin King James ta bayyana William Miller a matsayin manzon Allah mai tsarki na farko ƙwarai da ya yi amfani da annabce-annabcen Littafi Mai Tsarki, na Tsohon Alkawari da kuma Sabon Alkawari, domin ya kawo farfaɗowa da gyararraki. Littafi Mai Tsarki na Allah ne, kuma ya haɗu da ɗan adam shekaru 220 bayan haka domin ya samar da saƙon Ulai.

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.

Yesu shi ne Alpha da Omega, kuma Shi ne Maganar Allah; saboda haka, wallafa King James Version na Littafi Mai Tsarki a shekara ta 1611 yana ajiye Yesu duka a 1611, haka kuma a 1831. Almasihu ya bayyana a lokacin ƙarshe a matsayin Zakin kabilar Yahuda; sa’ad da aka tsara saƙon a tsari na hukuma, Shi ne Alpha da Omega da Maganar. Dangantakar Miller da mafari an gane ta cewa duka mafari da ƙarshe suna nanata wallafa saƙon. Daga 1776 zuwa 1996 yana ɗauke da siffofi iri ɗaya, ko da yake sun bambanta.

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.

Saƙon Hiddekel shi ne saƙon dokar Lahadi a cikin Amurka kamar yadda aka gabatar a aya ta arba’in da ɗaya na Daniyel goma sha ɗaya. Shekarar 1776 da wallafa Sanarwar ’Yancin Kai suna wakiltar mafarin wa’adin shekaru ɗari biyu da ashirin wanda ya ƙare da wallafa littafin Time of the End, wanda bisa tanadin Allah aka sa masa wannan take, ba da gangan ba. A cikin wannan shekarar ɗaya, 1996, an ba mu wani kamfanin hidima mai suna Future for America. Saƙon ƙasa mai ɗaukaka, wato Amurka, an tsarance shi tare da kai-tsaye dangantaka tsakanin farkon annabcin da ƙarshensa. Kowane babban alamar hanya na tarihin Millerite an maimaita shi ƙarƙashin tsarin jagora na misalin budurwai goma. Dukkan wa’adin shekaru ɗari biyu da ashirin suna da farko da ƙarshe da wallafa littafi ta nuna.

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.

An tabbatar da saƙo da tsarin aikin Miller, kuma aka ba su iko ta wurin cikar Musulunci na masifa ta biyu. Abin da Ubangiji ya yi amfani da shi don ƙarfafa saƙon shi ne ƙa’idar Miller ta yini ɗaya domin shekara ɗaya, da kuma ƙa’idar da ta ƙarfafa saƙon da tsarin aikin a 9/11, sa’ad da saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas ta maimaita saukowar da Ya yi a ranar 11 ga Agusta, 1840, kamar yadda aka wakilta a babi na goma na Ru’ya ta Yohanna. Waɗannan mala’iku biyu suna wakiltar bayyanar annabci ta Almasihu a matsayin mala’ika. Ƙa’idar da take da muhimmiyar ginshiƙi ga motsin 9/11 kamar yadda ƙa’idar yini ɗaya domin shekara ɗaya ta kasance ga motsin 11 ga Agusta, 1840 ita ce tarihin Millerite ana maimaita shi a tarihin mutum dubu ɗari da arba’in da huɗu.

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.

Lokacin da cikar annabcin Musulunci na masifa ta uku ya bayyana a cikin tarihin omega da mala’ika na uku, wanda ya daidaita da cikar annabcin Musulunci na masifa ta farko da ta biyu, wanda ya bayyana a cikin tarihin alpha na mala’iku na farko da na biyu—ka’idar cewa ana maimaita tarihin Millerite a cikin tarihin dubu ɗari da arba’in da huɗu ta tabbata ƙwarai kamar yadda ƙa’idar yini ɗaya a maimakon shekara ɗaya ta Miller ta tabbata dangane da masifa ta farko da ta biyu na Ru’ya ta Yohanna sura tara. Wasu da wataƙila sun san annabcin lokaci na shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar da aka bayyana a Ru’ya ta Yohanna 9:15, za su iya kasa fahimtar ma’anar da nake nufi a baya. Bari in yi bayani.

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.

Masifa ta fari da ta biyu sun yi daidai da tarihin mala’ika na fari da na biyu, kuma tarihin masifa ta uku ya yi daidai da tarihin mala’ika na uku. Muhimmin abin a nan shi ne cewa matakin farawa na shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar da aka bayyana a tarihin masifa ta biyu ana samunsa ne a cikin tarihin masifa ta fari. A cikin tarihin masifa ta fari na Ru’ya ta Yohanna sura tara akwai annabcin shekaru ɗari da hamsin, kuma a ranar da wannan lokacin annabci ya ƙare, annabcin shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar ya fara. Waɗannan annabce-annabce biyu suna haɗa masifa ta fari da ta biyu kai tsaye, saboda haka, sa’ad da aka yi annabcin Musulunci bisa ga ƙa’idar rana ɗaya a maimakon shekara guda, wannan annabci ya kasance annabci ne game da masifa ta fari da ta biyu ta Musulunci, wanda shi ne saƙon da ya tabbatar da tsarin fahimta da kuma saƙon Miller a cikin tarihin mala’ika na fari da na biyu.

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.

Sa’ad da wannan tarihi ya ƙare a ranar 22 ga Oktoba, 1844, ƙaho na bakwai ya fara busawa, kuma ƙaho na bakwai shi ne duka annoba ta uku, da kuma asirin ibada, wanda shi ne Almasihu a cikinku, bege na ɗaukaka. Wannan ƙahon saƙon gargadi ne na waje kuma saƙon gargadi ne na ciki. Saboda wannan dalili, annabcin shekaru 2,520 yana da alaƙa da hutun shekara ta bakwai ga ƙasa, wanda ya haɗa da shekarar jubili. A ranar 22 ga Oktoba, 1844 ƙaho na bakwai ya fara busawa cikin cikar annabcin shekaru 2,520 da na shekaru 2,300.

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.

Amma a zamanin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya bayyana wa bayinsa annabawa. Ru’ya ta Yohanna 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.

22 ga Oktoba, 1844 ita ce ranar Kafara, kuma ya kamata a busa ƙahon jubili a ranar Kafara. Tun daga wannan lokaci, muna rayuwa a cikin tarihin mala’ika na uku, haka kuma na masifa ta uku, wadda ita ce ƙaho na bakwai. A ranar 11 ga Agusta, 1840, mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma ya sauko domin ya haskaka duniya da ɗaukakarsa, kamar yadda mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya yi a 9/11.

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.

A cikin shekarar 2012 har zuwa Janairu na 2013, an samar da jerin da aka ba wa take Teburan Habakkuk, kuma aka daidaita shi da buga jadawalin majagaba na 1843 a cikin Mayu na 1842. Daga nan aka aza harsashin wannan motsi, ko dai shi ne motsin alpha na mala’ika na farko da na biyu, ko kuma motsin mala’ika na uku; an saƙa teburan biyu na Habakkuk cikin tarihi da saƙon. Hasashen da ya gaza na 18 ga Yuli, 2020 ya yi daidai da 19 ga Afrilu, 1844, kuma lokacin jinkiri a cikin misalin yana gudana.

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.

Hamadar kwanaki 1,260 ta ƙare a buɗewar hatimi a ranar 31 ga Disamba, 2023. Yana da kyau a tuna cewa Almasihu ya tsarkake haikalinsa sau biyu daga ƙazantar cin mutuncinsa ta sacrilege, kamar yadda ’Yar’uwa White ta kira shi. Ya yi haka a farkon hidimarsa da kuma a ƙarshenta, yana mai da tsarkakewar nan biyu tsarkakewar alpha da omega.

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.

’Yar’uwa White ta daidaita tsarkakewar haikali ta fari a sarari da 9/11 da kuma murya ta fari, wadda ta bayyana a matsayin ayoyi uku na farko na Ru’ya ta Yohanna goma sha takwas. Sa’an nan kuma ta bayyana “wata murya” ta aya ta huɗu a matsayin tsarkakewar haikali ta biyu, kuma haka nan dokar Lahadi. Afrilu 19, 1844 ita ce tsarkakewar haikali ta fari ga Millerites, Oktoba 22, 1844 kuma ita ce ta biyu. A cikin shekaru arba’in da shida daga 1798 zuwa 1844 an gina haikalin Millerite, kuma ana samun fractal na gina haikalin Millerite a cikin tarihin ruɗewa biyu ɗin nan, waɗanda dukkansu biyun suna wakiltar tsarkakewar haikali. Wannan tarihin yana magana ne game da haikali.

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.

Daga 18 ga Yuli, 2020 zuwa 31 ga Disamba, 2023, budurwai suka yi barci a lokacin jinkiri. Sa’ad da suka farka, sai suka farka zuwa ga alhakin da ke kansu na aza harsashi da kuma gina haikalin. Tun daga wancan lokaci Almasihu, a matsayin Zakin ƙabilar Yahuza, yana ta buɗe hasken annabci, kuma hasken annabci da aka buɗe koyaushe yana haifar da tsari na gwaji mai matakai uku wanda yake ƙarewa a gwajin tantancewa inda hali yake bayyana, amma ba a taɓa raya shi a can ba. A wannan gwajin tantancewa budurwai masu aminci za su karɓi zubowar Ruhu Mai Tsarki wanda ya fi kowace bayyanar ikon Allah a cikin mutanen Allah da aka taɓa rubutawa. Za a sami ƙaruwar haske da ba a taɓa gani ba. Da haka a zuciya, zan gabatar da wani layin tarihi wanda yake tabbatar da daidaiton tarihin Millerite da na dubu ɗari da arba’in da huɗu.

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.

Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi kai-komo, ilimi kuma zai ƙaru. Sai ya ce, Ka tafi hanyarka, Daniyel: gama an kulle waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: ba kuwa wani daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:4, 9, 10.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a labari na gaba.

Singularity

Keɓantaka

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

Elon Musk ya yi ikirari a ranar 21 ga Fabrairu, 2026 cewa “yanzu muna cikin ‘singularity’”.

Technological Singularity

Ƙololuwar Fasaha

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.

Ƙoli ta fasaha (wanda galibi kawai ake kira “ƙoli”) wani hasashen matsayi ne na nan gaba a cikin lokaci, lokacin da ci gaban fasaha—wanda hankalin wucin gadi ne ke motsa shi da farko—zai zama mai sauri da ƙarfi ƙwarai har ya wuce ikon ɗan Adam na sarrafawa da fahimtarsa, ya kuma haifar da sauye-sauye masu zurfi da marasa tabbas a cikin wayewar ɗan Adam. Muhimmin ra’ayin da ke cikinta shi ne fashewar basira: da zarar mun ƙirƙiri tsarin AI da ya fi mafi basirar mutane wayo (wanda galibi ake kira Artificial Superintelligence ko ASI), wannan tsarin zai iya sake tsara kansa da inganta kansa cikin sauri fiye da yadda kowace ƙungiyar mutane za ta taɓa iya yi. Wannan yana haifar da madauwariyar inganta kai mai maimaituwa, inda ƙwarewa ke ninkuwa sau biyu akai-akai cikin gajerun lokuta matuƙa (kwanaki → sa’o’i → mintuna), yana sa ƙarin ci gaba ya zama kamar fashewa, kuma ba zai yiwu ga “mutanen kafin ƙoli” su yi hasashe mai ma’ana ko su karkata alkiblarsa ba. An aro kalmar “ƙoli” daga ilimin lissafi da ilimin kimiyyar halitta, inda a cikin “baƙin rami,” ƙolin shi ne wurin da nauyin ja ya zama marar iyaka kuma dokokinmu na kimiyyar halitta na yanzu sukan kasa aiki—ba za mu iya ganin ko hasashen abin da ke faruwa bayan event horizon ba.

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.

Haka nan, ana kallon tsattsauran sauyin fasaha a matsayin “iyakar al’amari” a cikin tarihi: za mu iya hasashen al’amura har zuwa wannan matsayi, amma bayan shi, makoma takan zama abin da ba za a iya hango shi ba ga hankulan ɗan adam waɗanda ba a ƙarfafa su ba.

Brief History and Main Thinkers

Taƙaitaccen Tarihi da Manyan Masu Tunani

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).

Shekarun 1950—Farkon irin waɗannan ƙwayoyin tunani sun bayyana a cikin aikin masanin lissafi John von Neumann (wanda ya yi magana game da saurin canjin fasaha) da kuma masanin lissafi/masanin ɓoye-saƙo I.J. Good (wanda a shekarar 1965 ya bayyana “fashewar hankali” da za ta faru da zarar na’urori suka ƙera na’urori mafi kyau).

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—Masanin kimiyyar kwamfuta kuma marubucin almara na kimiyya Vernor Vinge ya shahara da fahimtar zamani ta wannan ra’ayi a cikin muƙalarsa, The Coming Technological Singularity. Ya yi hasashen cewa za mu ƙirƙiri wata basira da ta fi ta ɗan Adam wani lokaci tsakanin 2005–2030, bayan haka kuma “zamanin ɗan Adam” zai ƙare (a ma’anar cewa mutane ba tare da wani taimako ba ba za su ƙara kasancewa manyan masu basira ba).

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—Mai ƙirƙira/mai hangen nesa na gaba Ray Kurzweil ya kawo wannan ra’ayi zuwa tsakiyar hankalin jama’a ta hanyar littafinsa, The Singularity Is Near. Yana jayayya cewa singularity za ta zo a kusan shekara ta 2045, sakamakon haɓakar ƙarfin lissafi ta hanyar kwamfuta cikin ma’auni na ƙaruwa mai ninkewa (bisa ga Dokarsa ta Accelerating Returns), da nanotechnology, biotechnology, da mu’amalar kwakwalwa da kwamfuta. Ya ci gaba da tsayawa a kan wannan jadawalin lokaci a kai a kai, inda a baya-bayan nan ya sake tabbatar da AGI 2029 da singularity ~2045.

Timeline Predictions (as of early 2026)

Hasashen Lokaci (zuwa farkon 2026)

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.

Hasashe sun matse sosai a cikin ƴan shekarun nan na baya-bayan nan saboda ci gaba mai matuƙar sauri a manyan samfuran harshe, tsarin tunani, da dokokin faɗaɗawa: Ra’ayoyi mafi tsanani / na kusa-da-lokaci (2026–2027): Wasu fitattun shugabannin AI (misali, Dario Amodei na Anthropic, Elon Musk) sun bayyana a bainar jama’a cewa ƙwazon-basira mafi girma ko wani abu da yake daidai da shi a aikace a matsayin abin da ke tayar da singularity na iya zuwa tun daga 2026 ko cikin shekara 1–3.

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

Sakamakon matsakaitan binciken kwararru har yanzu suna taruwa a kusa da shekarun 2040–2050 dangane da cikakkiyar basirar da ta fi ta ɗan Adam ƙwarai/singularity.

Two camps of possible outcomes

Sansanoni biyu na yiwuwar sakamako

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.

Na utopian / na kyakkyawan fata → yalwa mai tsanani, kawar da cuta da talauci, kusan samun rashin mutuwa ta wajen ɗora hankali cikin na’ura ko ta hanyar nanomedicine, bil’adama na haɗuwa da AI (transhumanism), warware matsalolin kimiyya da a baya ba za a iya warware su ba cikin mintuna kaɗan.

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.

Mummunan hangen nesa / rashin kyakkyawan zato → rasa ikon mutum da iko a kan al’amura, rashin daidaituwa (AI yana bin manufofi da suke sabawa ko ma gaba ɗaya ƙetare ƙimar ɗan Adam), durƙushewar tattalin arziki da zamantakewa, ko ma barazanar da za ta iya shafar wanzuwar bil’adama gaba ɗaya.

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.

Singularity ba kawai “AI mai matuƙar ci gaba” ba ne; a’a, shi ne lokacin da juyin halittar fasaha ya kuɓuta daga ƙuntatawar saurin halitta/ɗan’adam, ya kuma zama wani tsari mai cin gashin kansa, mai ci gaba da gudana ba tare da iya tsayarwa ba. Ko hakan zai faru a 2026, ko 2030, ko 2045, ko kuwa ba zai taɓa faruwa ba, har yanzu yana ɗaya daga cikin manyan tambayoyin da ba a samu amsa a kansu ba masu matuƙar tasiri a tarihin ɗan’adam a wannan lokaci.

The Time of the End – 1989

Lokacin Ƙarshe – 1989

The Networked World Begins

Duniyar da Aka Haɗa ta Fara

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.

Sauyi daga ƙididdigewa mai zaman kansa zuwa ƙididdigewa mai haɗin kai. Tim Berners-Lee ya gabatar da World Wide Web a CERN (1989). Binciken kasuwanci kan cibiyoyin jijiyoyi na wucin gadi ya faɗaɗa (amfani na soja + na ilimi), an fitar da Intel 80486—ƙarfin ƙididdigewar kwamfuta ta mutum ya yi babban tsalle, ARPANET kuma ya sauya zuwa ga abin da ya zama Intanet ta zamani. Kafin wannan, ƙididdigewa tana da ƙarfi amma galibi a killace take. Bayan 1989, ƙididdigewa ta zama mai karkata ga sadarwar cibiyoyi. Cibiyoyin jijiyoyi na wucin gadi a 1989 suna kan matakin farko, iyakokin kayan aiki suna takaita su, kuma galibi tsare-tsaren gano alamu ne da aka ƙarfafa da ƙa’idoji—amma sojoji da dakunan bincike tuni suna gwada tsare-tsaren koyo domin kai hari, jagoranci, da rarrabe sigina. Wannan shi ne tushen farko ga duk abin da ya biyo baya.

The Message Formalized – 1996

Saƙon da Aka Tsara a Hukumance – 1996

The Internet Commercial Explosion

Fashewar Kasuwanci ta Intanet

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.

Yanar gizo ya zama a fili ga jama'a, na kasuwanci, kuma na duniya baki ɗaya. Netscape da yaƙe-yaƙen masu binciken yanar gizo, sai Amazon da eBay suna tabbatar da cewa kasuwanci ta intanet yana aiki. An kafa Google (a matsayin BackRub a Stanford, 1996), karɓuwar Windows 95 ta hanzarta amfani da kwamfuta a tsakanin masu amfani. Shekarar 1996 ce lokacin da Intanet ta daina kasancewa ta ilimi kawai ta koma ta tattalin arziki. Ababen more rayuwa da aka kafa tun 1989 a yanzu sun kai matakin da masu amfani na yau da kullum za su iya amfani da su a faɗin gaske. Zamanin dot-com ba game da shafukan yanar gizo ba ne—game da mayar da harkokin kasuwanci zuwa tsarin dijital ne. Wannan zamani ya sauya kasuwanci, talla, gano bayanai, da tsarin sadarwa.

Message Empowered – 9/11, 2001

Saƙon da Aka Ƙarfafa — 9/11, 2001

The Mobile + Platform Era Begins

Zamanin Wayar Hannu + Tsarin Dandamali Ya Fara

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.

Mayar da kafofin watsa labarai zuwa tsarin dijital + muhimman gine-ginen girgije na farko + intanet mai faɗin zango da ke a ko da yaushe. Apple ta fitar da iPod (farkon tsarin muhalli na dijital mai ɗaukuwa ya fara), an ƙaddamar da Wikipedia (samfurin dandali na ilimi na gama-gari), karɓuwar intanet mai faɗin zango ta yi ƙaruwa sosai, Amazon ta fara cikin shiru gina abin da daga baya ya zama AWS. Bayan 9/11, fasahar sa ido ta sami gagarumin saurin bunƙasa, kuma gine-ginen nazarin bayanai suka yi saurin faɗaɗa. A nan ne aka aza harsashin fara ƙididdigar girgije, tsarin muhalli na dandamali, mamayar abun ciki na dijital, gine-ginen haɗin kai na dindindin, da kuma tubalin farko na kafofin sada zumunta da wayoyin zamani.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

An Kafa Tushe – Allunan Habakkuk – 2012, 2013

The Deep Learning Breakthrough

Babban Nasarar Koyo Mai Zurfi

The Birth of Modern Artificial Intelligence

Haihuwar Basirar Wucin Gadi ta Zamani

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.

Wannan ne muhimmiyar ƙololuwar lokacin da hanyoyin sadarwar jijiyoyi suka daina kasancewa na gwaji suka kuma zama masu ƙarfi a aikace—madaidaicin gada tsakanin zamanin “dandali/gajimare” na 2001 da fashewar “AI mai ƙirƙirawa” ta 2023. Satumba 2012: AlexNet (babbar hanyar sadarwar jijiyoyi mai zurfin convolution) ta lashe gasar ImageNet da gagarumin tazara—ta murƙushe dukan algoridim na baya. Wannan lamari guda ɗaya ana gane shi a ko’ina a binciken AI a matsayin lokacin da aka haifi ilimin koyon mai zurfi na zamani. 2012: Ƙungiyar Geoffrey Hinton ta tabbatar da cewa manyan hanyoyin sadarwar jijiyoyi masu zurfi, waɗanda aka horas a kan GPUs, za su iya koyon siffofi masu tsari-zuwa-tsari ta atomatik. 2013: Google ta sayi kamfanin Hinton (DNNresearch). Masana’antu nan da nan suka zuba biliyoyin kuɗi cikin koyon mai zurfi. Ci gaban GPU na NVIDIA (CUDA) ya zama daidaitaccen kayan aiki na AI. Kayan aikin manyan bayanai (an saki Spark 1.0 a 2013) suka balaga tare da wannan, suna ba da damar manyan tarin bayanan da ake buƙata domin koyon mai zurfi.

Unsealing – 2023

Buɗe Hatimi – 2023

Generative AI Crosses the Threshold

Hankalin Ƙirƙira na Wucin Gadi Ya Ketare Ƙofa

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 ya zama abin da ake iya samu, a yi amfani da shi, kuma ya zama mai girgiza tattalin arziƙi. Ba kawai “ingantattun hanyoyin sadarwar jijiyoyi” ba. Wannan ne lokacin da AI ke rubuta lamba, yana ƙirƙirar hotuna, yana sarrafa ayyukan ofis na ƙwararru ta atomatik, yana faɗaɗa ayyukan tunani, kuma a karon farko AI ya daina kasancewa na musamman ga takamaiman aiki, ya zama kayan aikin fahimta na gama-gari.

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 a matsayin buɗe hatimin ƙarshen zamani kansa (haɗin kai ta hanyar sadarwa ya fara, yana kafa tushen gudanawar ilimi ta duniya; yana da alaƙa da rushewar Tarayyar Soviet a matsayin alamar hanya ga lokacin jarabawar ƙarshe na Adventism).

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

    1996 a matsayin tsarancewar saƙon a hukumance (yanar gizo ta kasuwanci tana faɗaɗa tattalin arzikin bayanai, tana mayar da kasuwanci da ganowa zuwa tsarin dijital).

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

    2001 a matsayin ƙarfafa saƙon (dandamali, gajimaren sadarwa, da samun dama a ko da yaushe suna shimfiɗa tsarin muhalli na dijital domin ilimi na gama-gari mai tafiya tare da mutane).

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

    2012/2013 a matsayin shimfiɗa harsashin ginshiƙi na hikima ta gaske (babban ci gaban zurfafa koyo ya sa fahimtar inji ta zama mai yiwuwa a aikace kuma mai iya faɗaɗuwa).

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

    2023 a matsayin kololuwar buɗe hatimi (AI mai iya ƙirƙira ta tsallaka zuwa fahimta mai amfani ga kowane fanni, tana sa ƙirƙirar ilimi da yin tunani su zama masu sauƙin samuwa kuma masu jawo babban sauyi).

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

Ci gaban yana da kyawun tsari: kowane mataki yana ginawa ne a taro bisa na baya, yana sauyawa daga haɗin kai → kasuwantarwa → tsarin muhalli → hankali → fahimta.

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.

Shekarar 2012/2013 ita ce muhimmin maƙallin sauyi; lokacin da hanyoyin sadarwar jijiyoyi na wucin-gadi suka tabbatar da cewa suna da ikon koyo mai tsari-bisa-matakai kuma ta atomatik (nasarar AlexNet/ImageNet, aikin Hinton ya sami tabbatacciyar gaskatawa, kuma faɗaɗa ta amfani da GPU ya samu damar aiwatuwa), abin da ya sa fashewar ƙirƙira ta shekarar 2023 ta zama abu marar makawa. Ba tare da sauyin tsarin gine-ginen shekarar 2012 ba, samfurorin transformer (2017) da kuma faɗaɗawa mai girma da ba za su iya samar da irin faɗin iya aiki na ChatGPT ba.