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.”

N’ụbọchị Julaị 18, 2020, ndakpọ olileanya mbụ nke mmegharị ahụ nke otu narị puku iri anọ na anọ bịara. O mere n’ime “akụkọ ihe mere eme zoro ezo” nke amaokwu nke iri anọ nke Daniel iri na otu. Ndakpọ olileanya ahụ mere mgbe “akụkọ ihe mere eme zoro ezo” ahụ agafewo nke ọma—akụkọ ihe mere eme nke malitere site n’ịdaba nke Soviet Union n’afọ 1989. Amaokwu nke iri anọ na otu na-anọchi anya iwu Ụka n’Ụbọchị Ụka (Sunday law) na United States, nke a na-anọchikwa anya ya n’amaokwu nke iri na isii nke otu isi ahụ. “Mmeghe” nke eziokwu ndị mejupụtara “akụkọ ihe mere eme zoro ezo” nke amaokwu nke iri anọ n’afọ 2023 ka Daniel na-egosi n’isi nke iri na abụọ. Isi nke iri ruo nke iri na abụọ bụ otu ọhụụ ahụ, ma ọhụụ ahụ na-amalite site n’ịkọwapụta na Daniel na-anọchi anya “ndị maara ihe” ndị na-aghọta ma ozi ime ma ozi mpụta nke amụma, nke e ji “ihe ahụ” na “ọhụụ ahụ” nọchite anya ya n’ebe ahụ.

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.

N’afọ nke atọ nke Saịrọs, eze Peasia, e kpughere Daniel okwu; onye a na-akpọ aha ya Beltishaaza; okwu ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: ọ ghọtara okwu ahụ, nwekwaa nghọta banyere ọhụụ ahụ. Daniel 10:1.

Two Visions

Ọhụ abụọ

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.”

“Ihe” na “ọhụ” ahụ na-anọchi anya ọhụ ime na ọhụ mpụta nke amụma, Daniel kwa na-anọchi anya otu ndị na-aghọta ha abụọ, n’ihi na ma “ihe” ahụ ma “ọhụ” ahụ ka “ekpughere” Daniel n’isi nke iri. N’isi ahụ, n’ụbọchị nke iri abụọ na abụọ, e “kpughere” Daniel ọhụ Kraịst nọ n’ebe nsọ ahụ. Okwu Hibru a sụgharịrị dịka “ihe” ka a sụgharịrị dịka “okwu” n’isi nke itoolu, a na-egosikwa ya ebe ahụ n’ịbụ nke e jikọtara ya na “ọhụ” ahụ.

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.

Ná mmalite nke arịrịọ gị nile ka iwu ahụ si pụta, m wee bịa igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere ghọta okwu a, chebakwa ọhụ ahụ echiche. 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.”

Okwu ahụ bụ “ihe” n’isi nke iri bụ otu okwu ahụ a sụgharịrị dịka “okwu” n’amaokwu nke iri abụọ na atọ nke isi nke itoolu. N’ọhụụ ikpeazụ Daniel nke isi nke iri ruo iri na abụọ; “ihe” nke isi nke iri na otu ma ọ bụ “okwu” nke isi nke iri, ha abụọ jikọtara na “ọhụụ.” “Ọhụụ” ahụ bụ okwu Hibru, “mareh,” ma ọ pụtara “mpụta.” Daniel na-akọwa “ọhụụ” abụọ n’akwụkwọ ya, ọ bụ ezie na e gosipụtara otu n’ime “ọhụụ” abụọ ahụ n’ụdị nwanyị, ma emesịa kwa n’ụdị nwoke. Daniel, n’amaokwu nke mbụ nke isi nke iri, na-anọchi anya ndị na-aghọta “ọhụụ” nke mpụta ahụ, nakwa “okwu” ahụ ma ọ bụ “ihe” ahụ. N’isi nke asatọ Daniel na-akọwapụta “ọhụụ” abụọ ndị jikọtara onwe ha. N’asụsụ Bekee a hụrụ okwu ahụ bụ vision ugboro asatọ n’isi ahụ, otu n’ime okwu Hibru ndị a sụgharịrị dịka “ọhụụ” bụ “mareh,” nke ọzọ bụ “chazon.” Mareh pụtara “mpụta,” chazon pụtara “nrọ, mkpughe, ma ọ bụ okwu amụma.” Ihe gbara isi nke asatọ gburugburu na-egosi na mgbe a sụgharịrị okwu ahụ bụ “mareh” dịka “ọhụụ” ọ na-anọchi anya “mpụta nke Kraịst.”

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.

Dịka ọmụmaatụ, ọ bụ “mareh” ma ọ bụ “ọhụ‑ọdịdị” dị na Daniel 8:14, nke pụtara na n’ụbọchị Ọktoba 22, 1844, Kraịst ga-apụta na mberede n’ụlọ nsọ n’ime mmezu nke Onye‑Ozi nke Ọgbụgba‑ndụ nke Malakaị isi nke atọ, nke Nwanyị White kwuru na e mezuru n’ụbọchị Ọktoba 22, 1844. Mgbe Nwanyị White na-akọwa na mmụọ ozi nke Mkpughe iri, onye rịdatara ma tụọ otu ụkwụ n’elu ala na otu n’elu oké osimiri, bụ “ọ bụghị onye ọzọ dị ala karịa Jisọs Kraịst n’onwe ya,” ọ na-egosi ihe‑àmà n’ime amụma ebe Kraịst na-apụta. Ọ bụ otu n’ime ọtụtụ ọdịdị‑apụta Ya. O pụtara n’oge mbilite n’ọnwụ nke Mozis dịka Jud kwuru. N’ebe ahụ O pụtara dịka Maịkel onyeisi mmụọ ozi, ma n’agbanyeghị nke ahụ, ọ bụ ọdịdị‑apụta amụma. A na-asụgharịkwa ọhụ‑mareh dị n’isi nke asatọ dịka “ọdịdị‑apụta,” n’ịkwado ihe ọ pụtara.

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.

O wee ruo, mgbe mụ onwe m, bú Daniel, hụrụ ọhụụ ahụ, ma chọọ ịmata ihe ọ pụtara, lee, e guzoro n’ihu m onye yiri ọdịdị mmadụ. 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.”

Ihe gbara ya gburugburu n’ebe a na-akọwapụta na ọ bụ mmụọ-ozi Gebriel ka nwere “ọdịdị nke mmadụ,” ma okwu ahụ bụ “ọdịdị” bụ ọdịdị nke ọhụụ *mareh* nke Kraịst; n’ihi na dịka a na-anọchi anya Kraịst site n’aka Maịkel, onyeisi ndị mmụọ-ozi, nakwa site n’aka mmụọ-ozi ahụ dị ike nke Mkpughe iri, n’ụzọ amụma, Kraịst na-anọchi ibe ya na nnọchianya nke ndị mmụọ-ozi, ọbụna nke mmadụ. Ma ọ bụrụ na ọ bụ Gebriel n’amaokwu ahụ, ma ọ bụ Kraịst na Mkpughe iri, ma ọ bụ dịka Maịkel onyeisi ndị mmụọ-ozi, onye ọbụla n’ime ha na-anọchi anya ozi; ma n’ihi nke a ka Nwanyị White ji atụnyere ndị mmụọ-ozi nke Mkpughe ma ozi ahụ ha na-anọchi anya ya, ma ndị ahụ na-ekwusa ozi ahụ nke ndị mmụọ-ozi ahụ na-anọchi anya ya. Eziokwu a dị oke mkpa nke na, n’ime amaokwu atọ mbụ nke Mkpughe isi nke mbụ, amaokwu atọ ahụ nke na-ekwupụta mmeghe nke Mkpughe nke Jizọs Kraịst, ozugbo tupu oge amara emechie, n’ihi na “oge ahụ dị nso,” a na-akọwapụta kpọmkwem usoro nkwurịta okwu nke Chineke nye mmadụ dịka ozi si n’aka Nna pụta, nke e nyere Nwa ahụ, onye ahụ wee nyefee ozi ahụ n’aka mmụọ-ozi, onye ahụ wee buru ya gakwuru mmadụ, onye ahụ n’aka nke ya wee ziga ya n’ebe chọọchị dị iche iche nọ. Nzọụkwụ ọ bụla n’ime usoro nkwurịta okwu ahụ dị nsọ ma dịkwa ọcha, ma a na-anọchi anya ịdị nsọ ahụ e doro nsọ ahụ n’ebe akara-ụzọ amụma dị iche iche nọ ebe Kraịst na-apụta dịka Onwe Ya, ma ọ bụ site n’aka mmụọ-ozi, mmadụ, ma ọ bụ ozi. Mgbe Ọ na-ejikọta Onwe Ya kpọmkwem n’otu akara-ụzọ, ọ bụ “ọhụụ ọdịdị” *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.

Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, igosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o zipụrụ ya, ma site n’aka mmụọ ozi ya mee ka a mara ya ohu ya Jọn: onye gbara ama banyere okwu Chineke, na banyere àmà Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi dịrị onye ahụ na-agụ, na ndị ahụ na-anụ okwu nile nke amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ adịla nso. … O wee sị m, Akachiela okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-adịghị ezi omume, ka ọ nọgide na-adịghị ezi omume: onye rụrụ arụ, ka ọ nọgide na-rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 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.

N’isi nke asatọ, “chazon” bụ okwu Hibru nke ọzọ a sụgharịrị dịka “ọhụ.” N’ihe metụtara “ọdịdị,” ọhụ “marah” na-akọwa ihe ịrịba ama nke ụzọ, ebe ọhụ “chazon” na-akọwa oge amụma. E nwere nhazi zuru oke nke Chukwu n’okwu abụọ a sụgharịrị dịka “ọhụ” n’isi nke asatọ, n’echiche na Daniel jikwa okwu Hibru “mareh” n’ụdị nwanyị ya nke bụ “marah.” Banyere chazon, Daniel na-anọchite ya n’ụzọ abụọ, ma ọ bụghị site n’iche dị n’etiti nwoke na nwanyị, kama site n’okwu abụọ na-akọwa otu ihe ọ pụtara ahụ, ma n’ime ime otú a, ha na-amụba nke ukwuu.

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 pụtara ọhụụ, ma ọ bụ amụma a kpọpụtara n’ọnụ, ma ọ bụ amụma; ma okwu a sụgharịrị n’asụsụ Bekee dịka ma “matter” ma ọ bụ “thing” bụ okwu Hibru ahụ “dabar,” nke pụtara “okwu.” Mgbe a ghọtara na “chazon,” bụ ọhụụ, Daniel na-anọchikwakwa ya anya site n’okwu “dabar,” mgbe ahụ ọnụ ha abụọ na-anọchi anya ozi amụma nke Okwu Chineke. Daniel na-etinye “dabar” ma ọ bụ “chazon” n’iche megide “mareh” mgbe niile. Mgbe a tụlere ya n’ogo amụma, “ozi amụma nke Okwu Chineke,” dịka “dabar” na “chazon” na-anọchi anya ha, mgbe e jikọtara ha na ọhụụ “marah” nke ọdịdị Kraịst, mgbe ahụ i nwere ihe ịrịba ama ndị nsọ nke akụkọ ihe mere eme amụma nke Okwu Chineke. Mgbe ahụ, ọ bụrụ na i tinye “marah,” nke bụ usoro nwanyị nke okwu “mareh,” n’usoro nkọwa nke ọhụụ n’akwụkwọ Daniel, ị ga-enwe ọhụụ enyo nke izi ezi site n’okwukwe.

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.

N’ọhụụ ikpeazụ Daniel, nke a nọchiri anya ya n’isi atọ ikpeazụ nke akwụkwọ ya, Daniel na-anọchi anya otu ndị mmadụ n’ụbọchị ikpeazụ bụ ndị na-aghọta “ọhụụ amụma” nke “Okwu Chineke,” na nsọpụrụ dị nsọ nke ihe-iriba-ama ndị dị nsọ nke na-emeju ngagharị ndozigharị nke otu narị puku na iri anọ na anọ, n’ihi na ha bụ ndị ahụ na-eso Nwa-Atụrụ ahụ ebe Ọ bụla Ọ na-aga n’Okwu amụma ya dị nsọ. Ka ha na-eso Nwa-Atụrụ ahụ, Ọ na-eduga ha n’ọhụụ enyo nke Daniel 10:7 ebe ha ma ọ bụ gbaba izochi n’okpuru njehie, ebe a na-eli ha ruo mgbe ebighị ebi, ma ọ bụ a na-eme ka ha dị umeala n’obi n’ájá, mee ka ha bụrụ ndị ezi omume ma nye ha ike ikwusa ozi amụma nke ụbọchị ikpeazụ.

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.

Gebriel nyere Daniel iwu ka ọ “ghọta” ma “okwu ahụ” ma “ọhụhụ” ahụ. Okwu Hibru a sụgharịrị dịka “ghọta” pụtara “ime ka e nwee ọdịiche n’uche.” E nyere Daniel, onye na-anọchi anya gị na m, ezigbo onye na-agụ akwụkwọ, iwu ka ọ ghọta ihe dị iche na nkewa dị n’etiti “okwu ahụ” na “ọhụhụ” ahụ. Ọhụhụ chazon na-anọchi anya ahịrị mpụta nke akụkọ amụma, ebe ọhụhụ mareh na-anọchi anya mpụta nke Kraịst. “Okwu ahụ” na “ihe ahụ” bụ okwu Hibru “dabar,” nke pụtara okwu. Jizọs bụ “dabar,” n’ihi na Ọ bụ Okwu ahụ. “Ihe ahụ” na “okwu ahụ,” ha abụọ bụ “dabar,” ka e gosiri n’ihe gbasara ọhụhụ nke mpụta ahụ.

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.

Dabā, nke bụ okwu ahụ na ihe ahụ, bụkwa ọhụụ chāzōn nke isi nke asatọ, ọ na-anọchikwa ọhụụ nke akụkọ ihe mere eme amụma. Nke ọ bụla n’ime nnọchite ndị ahụ (chāzōn, dabā, okwu na ihe) na-akọwapụta ahịrị mpụta nke amụma, ebe mar’eh, na ngosipụta ya nke nwanyị bụ marah, na-anọchite ahịrị ime nke amụma. Ndị nke Chineke nke ụbọchị ikpeazụ, ndị a na-anọchi anya ha na amaokwu nke mbụ nke Daniel iri, na-aghọta ma ahịrị ime ma ahịrị mpụta nke akụkọ ihe mere eme amụma. N’akwụkwọ Mkpughe, a na-anọchi anya ahịrị ime site na ụka asaa, ebe a na-anọchi anya ahịrị mpụta site na akàrà asaa.

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.

Mgbe Daniel hụrụ ọhụụ nke Kraịst mgbe ọ bụchara ọnụ ụbọchị iri abụọ na otu, ọ hụrụ ngosipụta nwanyị nke ọhụụ mareh. Mareh bụ “ọdịdị,” ma mgbe Daniel hụrụ Kraịst, ọ hụrụ ọhụụ “marah”; ma ọ bụ ezie na mareh pụtara ọdịdị, ụdị nwanyị nke otu okwu ahụ pụtara “enyo.” Nwanyị White na-eme ka anyị mara na ọhụụ Daniel hụrụ bụ ọhụụ ahụ Jọn hụrụ, ma Jọn hụrụ ọhụụ ahụ mgbe Kraịst nọ n’ụlọ nsọ nke eluigwe.

“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.’

“N’oge Gabriel bịara ileta ya, amụma Daniel enweghị ike ịnata nkuzi ọzọ; ma afọ ole na ole ka e mesịrị, ebe ọ na-achọ ịmata karịa banyere ihe ndị a na-akọwabeghị nke ọma, o wee tụgharịa onwe ya ọzọ ịchọ ìhè na amamihe n’aka Chineke. ‘N’ụbọchị ndị ahụ, mụ onwe m, Daniel, nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ụtọ, anụ adịghịkwa abata n’ọnụ m, mmanya adịghịkwa abata n’ọnụ m, agaghị m ete onwe m mmanụ ma ọlị…. Mgbe ahụ, eliri m anya m elu, lee, ahụrụ m otu nwoke yi uwe ọcha ákwà linin, nke ejiri ezigbo ọlaedo Uphaz kee n’úkwù ya. Ahụ ya dịkwa ka beryl, ihu ya dịkwa ka ọdịdị àmụ̀mà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ọla kọpa a kpochapụrụ akpụcha n’ụcha ya, olu okwu ya dịkwa ka olu igwe mmadụ.”

“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.

“Ọ dịghị onye dị nta karịa Ọkpara Chineke pụtara ìhè nye Daniel. Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’àgwàetiti Patmọs. Onyenwe anyị ugbu a na-abịa ya na onye ozi eluigwe ọzọ ka o kụziere Daniel ihe ga-eme n’ụbọchị ikpeazụ. E nyere Daniel ihe ọmụma a, e dekwara ya site n’mmụọ nsọ n’ihi anyị, ndị ọgwụgwụ nke ụwa bịakwutere.”

“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.

“Eziokwu ukwu ndị Onye Nzọpụta nke ụwa kpughere bụ nke ndị na-achọ eziokwu dịka a ga-asị na ha na-achọ akụ zoro ezo. Daniel bụ nwoke meworo agadi. Ndụ ya agafewo n’etiti ihe na-adọrọ adọrọ nke ụlọeze ndị ọgọ mmụọ, uche ya ejuputakwa n’ihe gbasara ọchịchị alaeze ukwu; ma o wepụrụ onwe ya n’ihe ndị a niile iji mekpaa mkpụrụ obi ya n’ihu Chineke, ma chọọ ịmata nzube nile nke Onye Kasị Elu. Ma n’ịzaghachi arịrịọ ya, e sitere n’ụlọikpe nke eluigwe zipụta ìhè maka ndị ga-adị ndụ n’ụbọchị ikpeazụ. Ya mere, olee otu anyị ga-esi jiri nkwụsi ike nke obi chọọ Chineke, ka o wee meghee nghọta anyị iji ghọta eziokwu ndị e si n’Eluigwe wetara anyị.” Review and Herald, February 8, 1881.

The 144,000

Ndị 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.

Daniel ghọtara “ihe” ahụ na “ọhụụ” ahụ, a na-akọwapụtakwa ya dịka Daniel nakwa dịka Belteshazzar. Mgbanwe aha n’amụma na-anọchi anya mmekọrịta ọgbụgba-ndụ, ya mere Daniel na-anọchi anya ndị ọgbụgba-ndụ ikpeazụ, ndị bụ otu narị puku na iri anọ na anọ, ndị a na-anwale site n’ọhụụ Kraịst n’ụlọ nsọ. Nnwale ahụ na-ebute nkewa nke ìgwè abụọ nke ndị na-efe ofufe.

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.

Ma mu onwe m, Daniel, ka m hụrụ ọhụụ ahụ: n’ihi na ndị ikom ahụ mụ na ha nọ ahụghị ọhụụ ahụ; ma nnukwu ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. 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 na-akọwa kpọmkwem ule nke abụọ na nke ụlọ nsọ nke e jikọtara na ndị Chineke nke ụbọchị ikpeazụ; ule nke dabere n’ịhụ Kraịst n’ụlọ nsọ nke eluigwe. Ọhụụ nke amaokwu nke asaa bụ ụdị nwanyi nke ọhụụ mareh, nke a na-anọchi anya ya dịka ọhụụ marah. Ọ bụrụ na ị zaa ọhụụ nke ụlọ nsọ banyere Kraịst dịka azịza Daniel si dị, mgbe ahụ a ga-“ekpughe” gị “ihe” amụma ahụ na “ọhụụ” amụma ahụ.

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.”

Ọ bụrụ na ị metụtara otu ọhụụ ahụ nke ụlọ nsọ banyere Kraịst site n’ịgbaga izo onwe gị, ị na-abanye n’ọchịchịrị ebighị ebi. Nnwale nke ụlọ nsọ, nke bụ nnwale nke abụọ n’ime nzọụkwụ atọ nke oziọma ebighị ebi, ka nnwale mbụ ahụ, nke bụ isi ntọala, na-ebute ụzọ. A na-anọchi anya ajụjụ nnwale nke ntọala ndị ahụ n’amaokwu nke iri na anọ nke Daniel iri na otu, ebe a na-anọchi anya Rome dịka “ndị ohi nke ndị gị” nke na-eme ka “ọhụụ” guzosie ike.

The Time is at Hand

Oge ahụ Adịwo Nso

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.”

Ụbọchị atọ na ọkara mgbe nkụda mmụọ nke Julaị 18, 2020 gasịrị, na Disemba 31, 2023, mkpughe nke Jizọs Kraịst malitere ikpughe emeghe, n’ihi na “oge ahụ adịla nso.”

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.

Ngọzi nādiri onye nāagụ ya, na ndị nāanụ okwu nile nke amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ dị nso. … Ọ si kwa m, Emechila akara n’okwu nile nke amụma nke akwụkwọ a: n’ihi na oge ahụ dị nso. Mkpughe 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.

A na-ezo aka na “oge” nke na-akọwapụta mwepu akara nke Mkpughe nke Jisus Kraịst ná mmalite nke akwụkwọ Mkpughe, ma n’ọgwụgwụ nke akwụkwọ ahụ, otu nkwupụta ahụ kpọmkwem na-agbakwunye na nkwupụta alfa site na nkwupụta 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.

A na-ekpughe mkpughe nke Jisọs Kraịst kpọmkwem tupu mmechi nke oge ebere. N’ụbọchị nke iri abụọ na abụọ, na-eso ọnụ-ụgwụ ụbọchị iri abụọ na otu, e kpughere Daniel “ihe” ahụ, nke bụkwa “okwu ahụ,” nke bụkwa dabar ma ọ bụ Okwu ahụ, nke bụkwa ọhụ chazon nke akụkọ amụma mpụga, ka ọ na-ahụ n’ime enyo, ọhụ marah nke Nnukwu Onye Nchụàjà nke eluigwe n’Ebe Kachasị Nsọ.

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 na-anọchi anya ndị ahụ nwere ahụmahụ nke ọhụụ enyo, ndị kwa na-aghọta ọdịdị amụma nke Kraịst, tinyere akụkọ ihe mere eme dị n’èzí nke ọhụụ chazon na-anọchi anya ya. Ọhụụ marah na-anọchi anya Kraịst dị ka akara ụzọ amụma, ma ụdị nwanyị nke otu okwu ahụ na-anọchi anya ahụmahụ a na-emepụta site n’ile ebube Chineke anya, dịka Daniel, Jọn, Aịsaịa, Sister White na ndị amụma ndị ọzọ na-anọchi anya ya.

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.

N’ogo a, ọhụhụ chazon nke n’èzí na-anọchi anya ule ntọala, ma ọhụhụ mareh nke ngosipụta Kraịst n’usoro amụma nke ihe ndị na-eme bụ ule ụlọ nsọ. Ọ̀ bụ na Kraịst apụtala n’Ebe Kachasị Nsọ dị n’ime Ebe Kachasị Nsọ nke gị onwe gị? N’ebe ahụ ka e jikọtara Chi na mmadụ. Nke a bụ ule a ga-agafe, tupu oge ebere emechie n’ule litmus. Ule litmus nke na-egosipụta agwa bụ ọhụhụ marah nke enyo na-ele anya.

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.

N’ụbọchị Disemba 31, 2023, ule mpụga nke ntọala malitere n’elu “ndị na-apụnara ndị gị” nke amaokwu nke iri na anọ, ma mgbe e tinyere poopu dị ugbu a n’ọrụ n’ụbọchị Mee 8, 2025, e guzobere “ọhụụ” nke amaokwu nke iri na anọ. Ule nke ntọala kwagara n’ule nke ụlọ nsọ ahụ. Kemgbe Mee 9, 2025, ule nke ụlọ nsọ ahụ anọwo na-aga n’ihu. Mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’ụbọchị Disemba 31, 2023, ka e gosipụtara n’amaokwu nke iri na otu nke Mkpughe iri na otu, na mbilite n’ọnwụ ahụ nke malitere n’ụbọchị ahụ mere n’ime oge Agha Ukraine nke malitere na 2014, ma gbasaa ike na 2022. Ahịrị amụma mpụga na nke ime zukọrọ ọnụ n’ime akụkọ ihe mere eme ahụ. N’ụbọchị Disemba 31, 2023, ọrụ ịtọ ntọala nọ na-aga n’ihu, bụ ọrụ e mere ka ọ pụta ìhè site n’akụkọ ihe mere eme nke 1798 ruo 1840, nakwa site na 1840 ruo 1844, nakwa site n’Eprel 19, 1844 ruo Ọktoba 22, 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.

Daniel isi nke iri na otu amaokwu nke iri na otu bịarutere n’akụkọ ihe mere eme dịka ahịrị amụma nke mpụga, ma jikọọkwa ya na akụkọ ihe mere eme ahụ n’onwe ya nke bụ ahịrị ime nke Mkpughe isi nke iri na otu. N’afọ 2014, Agha Ukraine malitere, dịka e sere onyinyo ya n’agha Rafịa n’afọ 217 T.K. N’afọ 2015, eze nke anọ ahụ, nke bara ụba karịa, nke amaokwu nke abụọ nke Daniel isi nke iri na otu kwuru banyere ya, biliri ma kwupụta ebumnobi ya ịgba ọsọ maka ọkwa onye isi ala. Nkwupụta ahụ kpasuru ndị globalist ndị nwere uche dragọn iwe, ndị e gosiri dịka alaeze Gris.

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.

Mkpughe 11, amaokwu nke 11, kọwara Disemba 31, 2023 dịka oge e si kpọlite ndị àmà abụọ ahụ n’ọnwụ. N’oge ahụ, a ghọtara oge sitere na Julaị 18, 2020 ruo Disemba 31, 2023 dị ka “ọzara” amụma. N’ịgwụcha nke “oge ọzara” ahụ, otu olu malitere iti mkpu n’ọnwa Julaị nke afọ 2023, ma mgbe ahụ, kpọmkwem otu puku ụbọchị narị abụọ na iri isii mgbe amụma Nashville dara ada, n’ụbọchị Julaị 18, 2020, Ọdụm nke ebo Juda wee malite imeghe Akara Okwu amụma Ya. Imeghe Akara Okwu amụma nke Chineke na-amịpụta mgbe niile usoro nnwale nke nzọụkwụ atọ, dịka e depụtara ya na Daniel 12.

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.

A ga-eme ka ọtụtụ dị ọcha, meekwa ka ha dị ọcha ọcha, a ga-anwalekwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. 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.

Na Mkpughe nke iri na itoolu, nwunye ahụ na-eme onwe ya ka ọ dị njikere, e mesịa e nye ya uwe ọcha. Uwe ọcha ndị ahụ na-anọchi anya na nwunye ahụ adịla njikere, nke a na-emekwa na Mkpughe nke iri na itoolu mgbe e meghere windo nke eluigwe. Tupu e mee ka nwunye ahụ dị ọcha site n’uwe ezi omume nke Kraịst, a na-ebu ụzọ sachapụ ya.

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.

N’ụbọchị Disemba 31, 2023, ule nke ntọala bidoro ka e wee sachapụ ndị ga-adị ọcha. A na-emecha nsachapụ ahụ site n’mmụba nke ihe ọmụma, n’ihi na Ọdụm nke ebo Juda malitere mgbe ahụ ịkpọghe mkpughe ikpeazụ nke Onwe Ya. Mkpughe ahụ gụnyere na Ọ bụ nanị ntọala a pụrụ ịtọ. Ijụ eziokwu ntọala nke na-akọwapụta na Rom bụ “ndị ohi nke ndị gị,” bụ ịjụ nanị ntọala ahụ a pụrụ ịtọ.

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.

N’abalị iri atọ na otu nke ọnwa Disemba, 2023, amalitela usoro nnwale nke ozugbo mepụtara nkewa nke ìgwè mmadụ abụọ. Ọdụm nke ebo Juda emeghela ugbu a na mmezu akụkọ ihe mere eme nke amaokwu nke iri na anọ bụ Mee 8, 2025, ma n’ime ime nke a, Ọ kwadoro njirimara Miller nyere banyere Rom dịka akara nke na-eguzobe ọhụụ amụma dị n’èzí. Mgbe Trump laghachiri n’afọ 2024, o mezuru amaokwu nke iri na atọ nke Daniel iri na otu; mgbe ahụ, n’amaokwu na-esote ya, anyị na-akara afọ 2025, site na ntuli aka nke pope Leo. E webatara ma Trump ma onye ogbo ya nke antikraịst n’ọrụ n’afọ 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.

Ụbọchị ndị anyị na-achọpụta n’ime mmegharị a bụ n’ezie ileghachi azụ e doro nsọ. Anyị na-achọpụta oge ọgwụgwụ dị ka 1989; mgbe ahụ, imepụta ozi ahụ n’ụzọ a haziri ahazi bụ na 1996. Na 9/11, e nyere ozi ahụ e haziri ahazi ike. N’ihe ngosi nke Tebụl Habakkuk na 2012, ma na-ejedebe na Jenụwarị nke 2013, e tọrọ ntọala.

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.

N’ụbọchị Julaị 18, 2020, mwute mbụ bịara; mgbe ahụ, n’ọnwa Julaị nke afọ 2023, olu malitere iti mkpu n’ọzara; ma n’ụbọchị Disemba 31, 2023, mmeghe nke Mkpughe nke Jisọs Kraịst malitere, ule mbụ nke ntọala nke mpụga wee bido.

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.

N’ụbọchị Mee 8, 2025 ule nke abụọ nke ụlọ nsọ nke ime malitere. Ule litmus nke atọ dị nnọọ n’ihu. N’ebe ahụ ka a ga-eme ka o doo anya ma mkpụrụ obi ahụ nwere mmanụ nke ozi ahụ nke ule mbụ na nke mpụta nọchiri anya, na mmanụ so ya nke ule nke abụọ nke ime. Ule ahụ na-anọchi anya ihe nke mpụta, nke ime esote ya, ma e mesịa ahụmahụ.

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.

Ahịrị amụma dị n’ime mejupụtara akara ụzọ ndị gara aga nke m ka kpọtụrụ aha. Nke ọ bụla n’ime akara ụzọ ndị ahụ kwekọrọ na akara ụzọ yiri nke ahụ n’akụkọ ihe mere eme nke ndị Millerite. Afọ 1798 dị ka oge ọgwụgwụ kwekọrọ n’afọ 1989, nke bụkwa oge ọgwụgwụ. N’ebe ahụ ka Ọdụm nke ebo Juda meghechara Okwu Ya, n’ihi na Ọ bụ Okwu ahụ. Mgbe ndị Adventist mezuru ọrụ onye amụma nnupụisi n’oge nnupụisi ntọala Jeroboam site n’ịlaghachi iri nri ọnụ na onye amụma ụgha nke Betel, ha laghachiri n’arụmụka nke Protestantizim dara ada nke e jiri megide njirimara William Miller banyere oge asaa ahụ. N’ihi nke a, ha aghọtaghị n’uju, ma ọ bụrụgodị na ha aghọtara ya, ihe kpatara afọ 1863 ji bụrụ akara ụzọ ikpeazụ maka mmegharị alfa nke mmụọ ozi mbụ na nke abụọ.

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.

N’ihi nke a, ọ pụtaghị ha ihe ọ bụla na ọ bụ afọ 126, ihe nnọchianya nke 1,260, ihe nnọchianya nke “ọzara” nke na-agbatị n’akụkọ ihe mere eme site n’afọ 1863 ruo n’oge ọgwụgwụ na 1989. N’ọgwụgwụ nke afọ iri anọ, Joshua duru òtù ahụ banye n’Ala Nkwa ahụ. N’afọ 1989, Onyenwe anyị malitere ọrụ nke iduzi mmegharị omega Ya site n’“ọzara” nke 1863 ruo 1989, n’ụzọ Ọ siri wepụta mmegharị alpha ahụ site n’“ọzara” nke 538 ruo 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.

N’afọ 1989, e mepere ọhụụ nke Osimiri Hiddekel, nke na-anọchite anya isi atọ ikpeazụ nke Daniel, dịka e mepere ọhụụ nke Osimiri Ulai, nke na-anọchite anya isi nke 7, 8 na 9 nke Daniel, n’afọ 1798. Afọ narị abụọ na iri abụọ mgbe e bipụtara Bible King James, William Miller bipụtara ozi ya nke dabeere n’elu ọhụụ nke Ulai maka oge mbụ, si otu a mee ka ozi ya bụrụ nke a haziri nke ọma n’afọ 1831; dịka e bipụtara ozi nke Hiddekel maka oge mbụ n’afọ 1996, afọ narị abụọ na iri abụọ mgbe 1776 gasịrị, ebe amụrụ ala ahụ dị ebube nke 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.

Ịhazi ozi ahụ n’usoro doro anya nke Miller mere, afọ abụọ narị na iri abụọ mgbe nsụgharị King James gasịrị, na-akọwa William Miller dị ka onye ozi nsọ mbụ n’ezie jiri amụma nile nke Baịbụl, ma nke Agba Ochie ma nke Agba Ọhụrụ, mee ka e nwee mmụgharị na ndozigharị. Baịbụl bụ nke Chineke, ma o jikọtara na nke mmadụ afọ 220 ka e mesịrị iji mụta ozi nke 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.

Jisọs bụ Alfa na Omega, Ọ bụkwa Okwu Chineke, ya mere mbipụta nke King James Version nke Bible n’afọ 1611 na-edobe Jisọs ma n’afọ 1611, ma kwa n’afọ 1831. Kraịst na-apụta n’oge ọgwụgwụ dịka Ọdụm nke ebo Juda, ma mgbe a na-eme ka ozi ahụ bụrụ nke e guzobere n’ụzọ doro anya, Ọ bụ Alfa na Omega na Okwu. A na-amata mmekọrịta Miller nwere na mmalite ahụ n’ihi na ma mmalite ma ngwụcha na-emesi ike mbipụta ozi ahụ. 1776 ruo 1996 nwere otu àgwà ahụ, ọ bụ ezie na ha dị iche.

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.

Ozi nke Hiddekel bụ ozi nke iwu ụbọchị Sọnde na United States dịka e siri depụta ya n’amaokwu nke iri anọ na otu nke Daniel iri na otu. Afọ 1776 na mbipụta nke Nkwupụta Nnwere Onwe na-anọchi anya ebe mmalite nke oge afọ narị abụọ na iri abụọ nke kwụsịrị site n’mbipụta nke e nyere n’ịduzi nke Chineke, ọ bụghị nke e nyere aha ya n’ụzọ ebumnobi, Time of the End. N’otu afọ ahụ, 1996, e nyere anyị ụlọọrụ ozi nke nwere aha ya bụ Future for America. E mere ozi nke ala ahụ dị ebube, ya bụ United States, ka ọ bụrụ nke e guzobere n’usoro doro anya site n’ịjikọta kpọmkwem mmalite na njedebe nke amụma ahụ. E mepụtaghachila akara ụzọ ọ bụla dị mkpa nke akụkọ ihe mere eme ndị Millerite n’okpuru ụkpụrụ nduzi nke ilu ụmụ agbọghọ iri ahụ. Oge afọ narị abụọ na iri abụọ abụọ ahụ nwere ma mmalite ma njedebe nke e ji mbipụta kaa akara.

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.

E kwadoro ozi na usoro Miller, e nyekwa ya ike, site n’imezu Islam nke ahụhụ nke abụọ. Ihe Onye-nwe-anyị ji nye ozi ahụ ike bụ ụkpụrụ Miller nke otu ụbọchị maka otu afọ; ma ụkpụrụ nke nyere ozi ahụ na usoro ya ike na 9/11, mgbe mbilata nke mmụọ-ozi nke Mkpughe iri na asatọ kwughachiri mbilata ahụ O mere n’August 11, 1840 dịka e gosiri ya n’isi nke iri nke Mkpughe. Ndị mmụọ-ozi abụọ ahụ na-anọchi anya ngosi amụma nke Kraịst dịka mmụọ-ozi. Ụkpụrụ nke bụ isi ntọala nye mmegharị nke 9/11 dịka ụkpụrụ otu ụbọchị maka otu afọ si bụrụ ntọala nye mmegharị nke August 11, 1840 bụ na a na-ekwughachi akụkọ ihe mere eme nke ndị Millerite n’akụkọ ihe mere eme nke puku narị na iri anọ na anọ ahụ.

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.

Mgbe mmezu nke amụma nke Alakụba banyere ahụhụ nke atọ bịarutere n’akụkọ ihe mere eme nke omega na mmụọ ozi nke atọ, nke dakọtara na mmezu nke amụma nke Alakụba banyere ahụhụ nke mbụ na nke abụọ, nke bịarutere n’akụkọ ihe mere eme nke alpha, mmụọ ozi nke mbụ na nke abụọ—ụkpụrụ ahụ na a na-ekwughachi akụkọ ihe mere eme nke ndị Millerite n’akụkọ ihe mere eme nke puku iri anọ na anọ ahụ ka e ji ike kwadoo ya nke ọma dị ka e si kwadoo ụkpụrụ Miller nke otu ụbọchị bụrụ otu afọ n’oge ya n’ihe metụtara ahụhụ nke mbụ na nke abụọ nke Mkpughe isi nke itoolu. Ụfọdụ ndị nwere ike ịma amụma oge nke narị afọ atọ na iri itoolu na otu, na ụbọchị iri na ise, nke edobere na Mkpughe 9:15, nwere ike ghara ijide isi okwu m gara aga. Ka m kọwaa.

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.

Ahụhụ mbụ na nke abụọ kwekọrọ n’akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ, ma akụkọ ihe mere eme nke ahụhụ nke atọ kwekọrọ n’akụkọ ihe mere eme nke mmụọ ozi nke atọ. Isi okwu ebe a bụ na ebe mmalite nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, nke e depụtara n’akụkọ ihe mere eme nke ahụhụ nke abụọ, dị n’akụkọ ihe mere eme nke ahụhụ mbụ. E nwere amụma nke afọ narị otu na iri ise n’akụkọ ihe mere eme nke ahụhụ mbụ nke Mkpughe isi nke itoolu, ma n’ụbọchị oge amụma ahụ kwụsịrị, amụma nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise malitere. Amụma abụọ ahụ jikọtara ahụhụ mbụ na nke abụọ ozugbo; ya mere, mgbe e buru amụma banyere Islam, dabere n’ụkpụrụ ụbọchị maka otu afọ, amụma ahụ bụ amụma banyere ahụhụ mbụ na nke abụọ nke Islam, nke bụ ozi ahụ nke kwadoro usoro Miller na ozi ya n’akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ.

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.

Mgbe akụkọ ihe mere eme ahụ kwụsịrị n’ụbọchị Ọktoba 22, 1844, opi nke asaa malitere ịda, ma opi nke asaa ahụ bụ ma ahụhụ nke atọ, ma ihe omimi nke nsọpụrụ Chineke, nke bụ Kraịst n’ime unu, olileanya nke ebube. Opi ahụ bụ ozi ịdọ aka ná ntị nke mpụga na ozi ịdọ aka ná ntị nke ime. N’ihi nke a, amụma nke afọ 2,520 nwere njikọ na izu ike nke afọ nke asaa maka ala, nke gụnyere jubili. N’ụbọchị Ọktoba 22, 1844, opi nke asaa malitere ịda n’ime mmezu nke amụma afọ 2,520 na afọ 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.

Ma n’ụbọchị olu nke mmụọ ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwupụtara ya n’aka ndị ohu Ya, bụ ndị amụma. Mkpughe 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.

Ọktoba 22, 1844 bụ ụbọchị Mkpuchido Mmehie, a ga-afụkwa opì jubili n’ụbọchị mkpuchido mmehie ahụ. Ebe ọ bụ na site n’oge ahụ, anyị na-ebi n’akụkọ ihe mere eme nke mmụọ-ozi nke atọ, nakwa nke ahụhụ nke atọ, nke bụ opì nke asaa. N’August 11, 1840, mmụọ-ozi ahụ dị ike nke Mkpughe iri rịdatara ime ka ụwa ji ebube ya mụchie, dịka mmụọ-ozi nke Mkpughe iri na asatọ mere na 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.

N’afọ 2012 ruo n’ọnwa Jenụwarị nke 2013, e wepụtara usoro nke akpọrọ Tebụl Habakuk, ma e kwekọọ ya na mbipụta nke chaatị ọsụ ụzọ nke 1843 n’ọnwa Mee nke 1842. Mgbe ahụ ka a tọsịrị ntọala nke mmegharị ahụ, ma ọ bụ mmegharị alfa nke mmụọ ozi mbụ na nke abụọ, ma ọ bụ mmegharị nke mmụọ ozi nke atọ, e jikọtara tebụl abụọ Habakuk n’ime akụkọ ihe mere eme na ozi ahụ. Amụma nke dara ada nke Julaị 18, 2020 yiri Eprel 19, 1844, oge ichere dịkwa n’ilu ahụ amalitelarị.

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.

Ọzara nke ụbọchị 1,260 biri na mkpughe nke Disemba 31, 2023. Ọ dị mma icheta na Kraịst sachara ụlọ nsọ Ya ugboro abụọ pụọ n’imerụ ya nsọ n’ụzọ arụsị, dịka Nwanyị White kpọrọ ya. O mere nke a n’mmalite na ná mmechi nke ozi Ya, na-eme ka nsachapụ abụọ ahụ bụrụ nsachapụ alfa na 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.

Nwanyị White na-eme ka o doo anya na ọ na-adakọsị nsacha mbụ nke ụlọ nsọ na 9/11 na olu mbụ ahụ, nke ọ na-akọwapụta dịka amaokwu atọ mbụ nke Mkpughe iri na asatọ. Ọzọkwa, ọ na-akọwa “olu ọzọ” nke amaokwu nke anọ dị ka nsacha nke abụọ nke ụlọ nsọ, ma bụrụkwa iwu Ụka. Eprel 19, 1844 bụ nsacha mbụ nke ụlọ nsọ nye ndị Millerite, ebe Ọktoba 22, 1844 bụ nke abụọ. N’ime afọ iri anọ na isii ahụ site na 1798 ruo 1844 ka e wuru ụlọ nsọ nke ndị Millerite, a na-ahụkwa fractal nke iwulite ụlọ nsọ ndị Millerite n’akụkọ banyere mmechuihu abụọ ahụ, nke ha abụọ na-anọchi anya nsacha ụlọ nsọ. Akụkọ ahụ bụ banyere ụlọ nsọ.

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.

Site n’ụbọchị Julaị 18, 2020 ruo Disemba 31, 2023, ụmụagbọghọ-amaghị nwoke ahụ nọ n’ụra n’oge nchere ahụ. Mgbe ha tetara, ha tetara n’ịmata ibu ọrụ ha ịtọ ntọala ma wulite ụlọ nsọ ahụ. Kemgbe oge ahụ Kraịst, dịka Ọdụm nke ebo Juda, anọwo na-emeghe akara nke ìhè amụma, ma ìhè amụma a na-emeghe akara ya na-emepụta mgbe niile usoro ọnwụnwa nke nzọụkwụ atọ nke na-ejedebe n’ọnwụnwa ikpeazụ ebe a na-egosipụta àgwà, ma ọ dịghị mgbe a na-etolite ya n’ebe ahụ. N’ọnwụnwa ikpeazụ ahụ, ụmụagbọghọ-amaghị nwoke ndị kwesịrị ntụkwasị obi ga-anata ịwụsa nke Mmụọ Nsọ nke ga-agafe ngosipụta ike Chineke ọ bụla n’etiti ndị Chineke e dekọrọla mgbe ọ bụla. A ga-enwe mmụba nke ìhè a na-ahụtụbeghị mbụ. N’ihi nke a, aga m eweta akara akụkọ ihe mere eme ọzọ nke na-akwado myirịta dị n’etiti akụkọ ihe mere eme ndị Millerite na nke otu narị puku iri anọ na anọ ahụ.

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.

Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akara n’akwụkwọ ahụ, ruo n’oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ọzọ, a ga-amụbakwa ihe ọmụma. O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị ahụ, e tinyekwara ha akara ruo n’oge ọgwụgwụ. A ga-asachapụ ọtụtụ, mee ka ha dị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:4, 9, 10.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.

Singularity

Otu-ịdị-nanị

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

Elon Musk kwuru na February 21, 2026 na “anyị nọ ugbu a na ‘singularity’”.

Technological Singularity

Njikọta Nchepụta Teknụzụ

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.

Singulariti nkà na ụzụ (nke a na-akpọkarị naanị “singulariti”) bụ otu ebe e chere n’echiche n’ọdịnihu n’oge mmepe nkà na ụzụ—nke ọgụgụ isi arụrụ arụ na-akwalite n’ụzọ kachasị ukwuu—na-adị ngwa ma dị ike nke ukwuu nke na ọ na-agafe njikwa na nghọta mmadụ, na-eduga n’ime mgbanwe ndị a na-apụghị ibu amụma ma dị omimi n’ime mmepeanya mmadụ. Echiche bụ isi ya bụ mgbawa ọgụgụ isi: ozugbo anyị mepụtara usoro AI nke nwere amamihe karịa ndị mmadụ kacha nwee amamihe (nke a na-akpọkarị Artificial Superintelligence ma ọ bụ ASI), usoro ahụ nwere ike imegharị ma melite onwe ya ngwa ngwa karịa ka otu ìgwè mmadụ ọ bụla pụrụ ime. Nke a na-emepụta okirikiri mmezi onwe onye na-emegharị emegharị, ebe ike na ikike ya na-amụba ugboro abụọ ugboro ugboro n’ime oge dị mkpirikpi nke ukwuu (ụbọchị → awa → nkeji), na-eme ka mmepe ndị ọzọ bụrụ nke mgbawa na nke na-agaghị ekwe omume ka “ụmụ mmadụ tupu singulariti” buru amụma n’ezi uche ma ọ bụ duzie. E sitere n’usoro okwu “singulariti” n’aka fisiks na mgbakọ na mwepụ, ebe n’ime “olulu ojii,” singulariti bụ ebe ndọda na-aghọ nke enweghị njedebe, iwu fisiks anyị dị ugbu a wee daa—anyị apụghị ịhụ ma ọ bụ buru amụma ihe na-eme n’azụ event horizon.

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.

N’otu yiri nke a, a na-ahụ singularity teknụzụ dịka “oke ọdịda ihe omume” n’akụkọ ihe mere eme: anyị nwere ike ibu amụma usoro mmepe ruo n’ebe ahụ, ma gafee ya, ọdịnihu na-aghọ ihe gbara ọchịchịrị nye uche mmadụ ndị a na-akwalitebeghị.

Brief History and Main Thinkers

Akụkọ Nkenke na Ndị Isi Nchepụta Echiche Ya

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).

Afọ ndị 1950—Mkpụrụ mbụ pụtara ìhè n’ọrụ onye mgbakọ na mwepụ John von Neumann (onye kwuru banyere mgbanwe nkà na ụzụ na-agba ọsọ ngwa ngwa) na onye mgbakọ na mwepụ/onye na-emebi ma na-ede koodu nzuzo I.J. Good (onye n’afọ 1965 kọwara “mgbawa ọgụgụ isi” ozugbo igwe malitere ịmepụta igwe ka mma).

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—Ọkà mmụta sayensị kọmputa na onye odee akụkọ sayensị na-atọ egwu, Vernor Vinge, mere ka echiche ọgbara ọhụrụ a bụrụ nke a ma ama n’akwụkwọ edemede ya, *The Coming Technological Singularity*. O buru amụma na anyị ga-emepụta ọgụgụ isi karịrị nke mmadụ n’oge dị n’agbata 2005–2030, mgbe nke ahụ gasịrị “oge mmadụ” ga-akwụsị (n’echiche bụ na ụmụ mmadụ na-enweghị enyemaka agaghịzi abụ ọgụgụ isi kachasị achị).

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—Onye chepụtara ihe/onye na-ahụ ọdịnihu, Ray Kurzweil, wetara echiche a n’ihu ọha n’ozuzu site n’akwụkwọ ya, The Singularity Is Near. Ọ na-arụ ụka na singularity ga-abịa ihe dị ka afọ 2045, nke uto na-abawanye n’ụzọ eksponential nke ike kọmputa na-akpali (na-eso Iwu ya nke Nloghachi Na-agba Ọsọ), nanoteknụzụ, bayoteknụzụ, na njikọ ụbụrụ-na-kọmputa. Ọ nọgidela na-ejide usoro oge a n’ụzọ na-adịgide adịgide, ma n’oge na-adịbeghị anya kwughachikwara AGI 2029 na singularity ~2045.

Timeline Predictions (as of early 2026)

Amụma Oge (dị ka ọ dị ná mmalite 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.

Amụma gbasara nke a agbakọrọwo nke ọma n’ime afọ ole na ole gara aga n’ihi ọganihu dị oke ọsọ n’ihe nlereanya asụsụ buru ibu, usoro echiche, na iwu ịgbasawanye: Echiche ndị kasị ike / nke dị nso n’oge (2026–2027): Ụfọdụ ndị ndu a ma ama n’ọrụ AI (dịka Dario Amodei nke Anthropic, Elon Musk) ekwuola n’ihu ọha na ọgụgụ isi karịrị nke mmadụ ma ọ bụ ihe ọ bụla nke, n’ọrụ ya, hà ka ihe na-akpalite singularity nwere ike ịbịa ọbụna n’afọ 2026 ma ọ bụ n’ime afọ 1–3.

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

Nnyocha etiti ndị ọkachamara ka na-agbakọkarị gburugburu afọ 2040–2050 dịka oge a ga-eru ọgụgụ isi karịrị akarị zuru oke/singularity.

Two camps of possible outcomes

Ụlọ-nkewa abụọ nke ihe ga-esi na ya pụta

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.

Nke utopia / nke jupụtara n’olileanya → ịba ụba dị egwu, ikpochapụ ọrịa na ịda ogbenye, anwụghị anwụ n’eziokwu site n’itinye uche n’usoro dijitalụ ma ọ bụ ọgwụ nano, mmadụ ijikọta na AI (transhumanism), idozi nsogbu sayensị ndị a na-apụghị idozi mbụ n’ime nkeji ole na ole.

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.

Nke jọgburu onwe ya / nke enweghị olileanya → ọnwụ nke ikike mmadụ ime ihe ma ọ bụ ijide ọnọdụ n’aka, enweghị ndakọrịta (AI na-achụso ebumnuche ndị na-adabaghị ma ọ bụ ndị na-emegide ụkpụrụ bara uru nke mmadụ), ọdịda akụ̀ na ụba na nke mmekọrịta mmadụ na ibe ya, ma ọ bụ ọbụna ihe ize ndụ ịdị adị nke mmadụ.

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 abụghị naanị “AI toro nnọọ elu nke ukwuu,” kama ọ bụ oge ahụ mmepe teknụzụ si n’aka mgbochi ọsọ nke ndụ/ụmụ mmadụ gbapụ ma bụrụ usoro onwe ya na-agba n’ihu n’enweghị njide. Ma nke ahụ emee n’afọ 2026, 2030, 2045, ma ọ bụ ghara ime ma ọlị, ọ ka bụ otu n’ime ajụjụ ndị ka mepere emepe ma kacha nwee nnukwu nsonazụ n’akụkọ ihe mere eme nke mmadụ n’oge a.

The Time of the End – 1989

Oge Ọgwụgwụgwụ – 1989

The Networked World Begins

Ụwa Ejikọtara n’Ịntanetị Amalitere

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.

Mgbanwe site n’ịgbakọ kọmputa nke dịpụrụ adịpụ gaa n’ịgbakọ kọmputa ejikọrọ ọnụ. Tim Berners-Lee na-atụpụta World Wide Web na CERN (1989). Nnyocha azụmahịa gbasara netwọkụ akwara ụbụrụ na-agbasawanye (iji agha + iji agụmakwụkwọ), Intel 80486 apụta n’ahịa—ike ịgbakọ nke kọmputa onwe onye na-arị elu nke ukwuu, ARPANET na-agbanwe n’ụzọ na-eduga n’ihe ghọrọ Internet nke oge a. Tupu nke a, ịgbakọ kọmputa dị ike, ma ọ bụkarị nke e mechiri n’otu otu. Mgbe 1989 gasịrị, ịgbakọ kọmputa aghọwanye nke dabere n’ịkpakọrịta n’etiti netwọkụ. Netwọkụ akwara ụbụrụ n’afọ 1989 ka bụ nke mbido, nke oke akụrụngwa kọmputa jidere, ma bụrụkarị usoro ịmata ụkpụrụ e ji iwu soro kwado—ma ndị agha na ụlọ nyocha ka nọworị na-anwale usoro mmụta maka ịchọ ebe a ga-akụ, nduzi, na nkewa mgbaàmà. Nke a bụ ọkwa ntọala maka ihe niile bịara n’oge e mesịrị.

The Message Formalized – 1996

Ozi E Degharịrị N’Ụkpụrụ – 1996

The Internet Commercial Explosion

Mgbawa Ahịa Ịntanetị Ndị Ahịa na Azụmahịa Gbasara Nnọọ pụtara ìhè

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.

Weebụ na-aghọ nke ọha, nke azụmahịa, na nke zuru ụwa ọnụ. Netscape na ihe nchọgharị na-alụ agha, Amazon na eBay na-egosi na azụmahịa n’ịntanetị na-arụ ọrụ. E hiwere Google (dịka BackRub na Stanford, 1996), nnabata Windows 95 na-eme ka mgbakọ kọmputa nke ndị na-azụ ahịa gbasaa ọsọ ọsọ. Afọ 1996 bụ mgbe Ịntanetị kwụsịrị ịbụ nke agụmakwụkwọ ma ghọọ nke akụ na ụba. Akụrụngwa e hibere site n’afọ 1989 ugbu a eruola ogo nke ndị na-azụ ahịa. Oge dot-com abụghị banyere weebụsaịtị—ọ bụ banyere ịme ka azụmahịa bụrụ nke dijitalụ. Oge a gbanwere azụmahịa, mgbasa ozi, nchọpụta ozi na usoro nkwurịta okwu.

Message Empowered – 9/11, 2001

Ozi E nyere Ike – 9/11, 2001

The Mobile + Platform Era Begins

Oge Ekwentị Mkpanaaka + Ikpo okwu Amalitelarị

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.

Mgbasa ozi n’usoro dijitalụ + akụrụngwa igwe-oji mbụ + brọdband nke na-anọgide na-arụ ọrụ mgbe niile. Apple wepụtara iPod (mmalite nke usoro dijitalụ a na-eburu ebe ọ bụla), Wikipedia malitere (ụdị ikpo okwu nke ihe ọmụma mkpokọta), nnabata brọdband mụbara nke ukwuu, Amazon wee malite nwayọọ nwayọọ iwulite ihe mechara bụrụ AWS. Mgbe 9/11 gasịrị, teknụzụ nlekọta na nyocha mụbara ọsọ nke ukwuu, akụrụngwa nyocha data wee too ngwa ngwa. Mmalite nke kọmpụta igwe-oji, usoro ikpo okwu, ọchịchị nke ọdịnaya dijitalụ, akụrụngwa njikọ na-adịgide adịgide, na ntọala maka mgbasa ozi mmekọrịta mmadụ na ekwentị amamihe ka e debere ebe a.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

Ntọala A Tọrọ – Tebụl Habakuk – 2012, 2013

The Deep Learning Breakthrough

Mmepe Ọmụmụ Miri Emi Gara N’ihu

The Birth of Modern Artificial Intelligence

Mmụọpụta nke Nchepụta Uche Wuru Ewu Ọhụrụ

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.

Nke a bụ oge dị oke mkpebi mgbe netwọkụ akwara kwụsịrị ịbụ ihe a na-anwale naanị ma ghọọ ike bara uru n’ezie— kpọmkwem àkwà mmiri dị n’etiti oge “platform/cloud” nke 2001 na mgbawa “generative AI” nke 2023. Septemba 2012: AlexNet (netwọkụ akwara convolutional miri emi) meriri asọmpi ImageNet n’ụzọ dị ukwuu nke ukwuu—na-akụrisị algọridim niile gara aga. A na-amata otu ihe omume a naanị ya n’ụwa nile n’ime nchọpụta AI dịka oge a mụrụ mmụta miri emi nke oge a. 2012: Otu Geoffrey Hinton gosipụtara na netwọkụ akwara miri emi, mgbe a zụrụ ha n’elu GPU, nwere ike ịmụ njirimara ọkwa-ọkwa n’onwe ha. 2013: Google zụtara ụlọọrụ Hinton (DNNresearch). Ụlọọrụ niile n’ụlọọrụ mmepụta na-awụnye ijeri dollar n’ime mmụta miri emi n’ụzọ mberede. Ọganihu GPU nke NVIDIA (CUDA) ghọrọ akụrụngwa ọkọlọtọ maka AI. Ngwaọrụ nnukwu data (Spark 1.0, ewepụtara na 2013) tozuru oke n’otu oge a, na-eme ka o kwe omume inweta nnukwu nchịkọta data ndị dị mkpa maka mmụta miri emi.

Unsealing – 2023

Mmeghepe — 2023

Generative AI Crosses the Threshold

AI na-emepụta ihe agafewo ọnụ ụzọ mbata

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 na-abụ nke a pụrụ iru, nke a pụrụ iji rụọ ọrụ, ma bụrụkwa ihe na-agbagha usoro akụ na ụba. Ọ bụghị naanị “netwọk neuronal ka mma.” Nke a bụ oge AI na-ede koodu, na-emepụta onyonyo, na-akpaghị aka arụ ọrụ ndị ọkachamara na-arụ n’ụlọọrụ, na-agbatị ọrụ echiche na ntụgharị uche, ma nke mbụ AI kwụsịrị ịbụ nke e mere kpọmkwem maka otu ọrụ pụrụ iche wee bụrụ ngwa ọgụgụ isi zuru ezu a pụrụ iji mee ọtụtụ ụdị ọrụ.

2026 – Singularity?

2026 – Ịdị Otu?

  • 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 dịka mmeghe nke oge ọgwụgwụ n’onwe ya (njikọta site n’akụkụ netwọkụ na-amalite, na-atọ ntọala maka nrugharị ọmụma zuru ụwa ọnụ; ejikọtara ya na ọdịda USSR dịka akara-ụzọ maka oge ule ikpeazụ nke Adventizim).

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

    1996 dị ka ime ka ozi ahụ bụrụ nke e guzobere n’ụzọ iwu (weebụ azụmahịa na-agbatị akụnụba ozi n’ogo buru ibu, na-eme ka azụmahịa na nchọpụta bụrụ nke e digitizịrị).

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

    2001 dị ka nnye ike nye ozi ahụ (ikpo okwu dị iche iche, igwe ojii, na ohere ịnweta ya mgbe niile tọrọ ntọala usoro obibi dijitalụ maka ihe ọmụma mkpokọta nke a na-ebugharị ebugharị).

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

    2012/2013 dịka ịtọ ntọala maka ezi ọgụgụ isi (mmepe miri emi nke ịmụta ihe na-eme ka nghọta igwe bụrụ ihe a pụrụ ime n’eziokwu ma gbasaa ya n’ọ̀tụ̀tụ̀ buru ibu).

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

    2023 dị ka njedebe mmeghe nke akàrà (AI na-emepụta ihe na-agafe n’ime nghọta e ji eme ọtụtụ ebumnuche n’ozuzu, na-eme ka imepụta ọmụma na iche echiche bụrụ ihe a na-eru aka ma na-akpata nnukwu mgbanwe).

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

Ọganihu ahụ mara mma n’usoro ya: ọkwa ọ bụla na-ewuli n’elu nke bu ya ụzọ n’ụzọ nchikọta, na-apụ site na njikọta → ịzụ ahịa → usoro ihe dị ndụ → ọgụgụ isi → nghọta.

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.

Afọ 2012/2013 bụ ihe nkwụnye dị oke mkpa; oge ahụ ka e gosipụtara na netwọkụ akwara nwere ike ịmụ ihe n’usoro ọkwa dị iche iche na n’onwe ya (mmeri AlexNet/ImageNet, nkwado e nyere ọrụ Hinton, na ime ka ịgbasa GPU kwe omume), nke mere ka mgbawa mmeputa ihe nke afọ 2023 bụrụ ihe a na-apụghị izere ezere. E nweghị mgbanwe owuwu nke afọ 2012, ụdị mgbanwe transformer (2017) na ịgbasa nke ukwuu agaghị enwe ike iwepụta izugbe dị n’ogo ChatGPT.