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.”

2020 թվականի յուլիսի 18-ին հասաւ հարիւր քառասունչորս հազարի շարժման առաջին յուսախաբութիւնը։ Ան տեղի ունեցաւ Դանիէլի տասնմէկերորդ գլխի քառասուներորդ համարի «ծածուկ պատմութեան» մէջ։ Այդ յուսախաբութիւնը տեղի ունեցաւ այդ «ծածուկ պատմութեան» զգալի առաջընթացի ընթացքում՝ մի պատմութեան, որ սկսուեց Խորհրդային Միութեան փլուզումով 1989 թուականին։ Քառասունմէկերորդ համարը ներկայացնում է Կիրակնօրեայ օրէնքը Միացեալ Նահանգներում, որը նոյնպէս ներկայացուած է նոյն գլխի տասնվեցերորդ համարում։ Քառասուներորդ համարի «ծածուկ պատմութիւնը» կազմող ճշմարտութիւնների «բացուիլը» 2023 թուականին Դանիէլը ներկայացնում է տասներկուերորդ գլխում։ Տասներորդից մինչեւ տասներկուերորդ գլուխները նոյն տեսիլքն են, եւ այդ տեսիլքը սկսւում է այն յայտնութեամբ, որ Դանիէլը ներկայացնում է «իմաստուններին», որոնք հասկանում են մարգարէութեան թէ՛ ներքին, թէ՛ արտաքին պատգամները, որոնք այնտեղ ներկայացուած են որպէս «բանը» եւ «տեսիլքը»։

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.

Li sala sêyemîn a Kûrûş, padîşahê Farisiyan, peyamek ji Danyêl re hate eşkere kirin, yê ku navê wî Belteşazar bû; û ew peyam rast bû, lê dema diyarkirî dirêj bû: û wî ew peyam fam kir, û têgihiştina dîtinê hebû. Danyêl 10:1.

Two Visions

Ibie Iyono Bibere

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.”

“Þingið” og “sýnin” tákna hina innri og ytri sýn spádómsins, og Daníel táknar fólk sem skilur hvort tveggja, því bæði “þingið” og “sýnin” voru “opinberuð” Daníel í tíunda kafla. Í kaflanum, á tuttugasta og öðrum degi, var sýn Krists í helgidóminum “opinberuð” Daníel. Hebreska orðið sem þýtt er “þing” er þýtt sem “mál” í níunda kafla, og þar er það einnig sett fram í tengslum við “sýnina.”

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.

Kutanga kw’amasengesho yawe, ijambo ryarasohotse, kandi nje kukumenyesha; kuko ukundwa cyane: nuko rero sobanukirwa n’iki kibazo, kandi uzirikane iyerekwa. 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.”

Mu kigambo “thing” kiri mu ssuula ey’ekkumi, kye kigambo kye kimu ekyavvuunulwa nga “matter” mu lunyiriri olw’amakumi abiri mu ssatu olw’essuula ey’omwenda. Mu kwolesebwa okusembayo kwa Danyeri okuli mu ssuula ez’ekkumi okutuuka ku kkumi n’ebiri, “thing” ey’essuula ey’ekkumi n’emu oba “matter” ey’essuula ey’ekkumi byombi bikwataganyizibwa ne “the vision.” “The vision” kye kigambo ky’Olwebbulaniya, “mareh,” era kitegeeza “appearance.” Danyeri ayawula “visions” bbiri mu kitabo kye, newaakubadde ng’ekimu ku ebyo ebibiri ebya “visions” kikiikirirwa mu ngeri y’ekikazi, ate oluvannyuma ne kiddamu mu ngeri ey’ekisajja. Danyeri mu lunyiriri olusooka olw’essuula ey’ekkumi alaga abo abategeera “vision” ey’“appearance,” era ne “matter” oba “thing.” Mu ssuula ey’omunaana, Danyeri ayawula “visions” bbiri nga zikwataganyizibwa awamu. Mu Lungereza ekigambo vision kirabika emirundi munaana mu ssuula eyo, era ekimu ku bigambo eby’Olwebbulaniya ebivvuunulwa nga “vision” ye “mareh,” ate ekirala ye “chazon.” Mareh kitegeeza “appearance,” ate chazon kitegeeza “a dream, a revelation or an oracle.” Ensonga y’essuula ey’omunaana enyweza nti ekigambo “mareh” bwe kivvuunulwa nga “vision,” kikiikirira “appearance of Christ.”

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.

Ngwa kye kulabirako, “mareh” oba “okwolesebwa okw’okulabika” mu Danyeri 8:14, amakulu gaakyo nga ku nga 22 Okitobba 1844 Kristo yali agenda okulabika amangu mu yeekaalu mu kutuukiriza Omubaka w’Endagaano owa Malaki essuula esatu, Sister White gwe yagamba nti kyatuukirizibwa nga 22 Okitobba 1844. Sister White bwe yalaga nti malayika ow’Okubikkulirwa kkumi eyakka n’ateeka ekigere kimu ku ttaka n’ekirala ku nnyanja yali “tewali wansi wa muntu yenna wabula Yesu Kristo yennyini,” yali alaga akabonero mu bunnabbi awo Kristo gy’alabikira. Kye kimu ku birabikiro bye bingi. Yalabika ku kuzuukira kwa Musa ng’ekitabo kya Yuda bwe kigamba. Eyo yalabikira nga Mikkaeri omukulu wa bamalayika, naye wadde kiri bwe kityo, kwali kulabika kwa bunnabbi. Okwolesebwa kwa mareh mu ssuula ey’omunaana era kuvvuunulwa nga “okulabika,” nga kukkiriziganya n’amakulu gaakwo.

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.

Mu bìkànga, mêmè Danyele, pana mona kimwèneshyo akyo ne kukeba muntu wa kukimanya, nènku, talà, kwìmana kumpàla kwànyì umwe uvwa ne cimwenekelu cya muntu. Danyele 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.”

Muktadha hapa unaonyesha kwamba alikuwa ni malaika Gabrieli aliyekuwa na “mfano wa mwanadamu,” na neno “mfano” ni mareh, yaani mwonekano wa maono wa Kristo; kwa kuwa kama vile Kristo anavyowakilishwa na Mikaeli malaika mkuu, na na yule malaika mwenye nguvu wa Ufunuo kumi, ndivyo Kristo, kwa namna ya kinabii, anavyobadilishana na ishara ya malaika, na hata ya wanadamu. Iwe ni Gabrieli katika aya hiyo, au Kristo katika Ufunuo kumi, au kama Mikaeli malaika mkuu, kila mmoja wao anawakilisha ujumbe; na kwa sababu hiyo Dada White anawalinganisha malaika wa Ufunuo pamoja na ujumbe wanaouwakilisha na pia watu wanaoutangaza ujumbe unaowakilishwa na hao malaika. Ukweli huu ni wa umuhimu mkubwa sana hata kwamba ndani ya aya tatu za kwanza za Ufunuo sura ya kwanza—aya hizo tatu zinazotangaza kufunuliwa kwa Ufunuo wa Yesu Kristo, kabla tu ya kufungwa kwa muda wa rehema, kwa maana “wakati umekaribia”—mchakato wa mawasiliano kutoka kwa Mungu kwenda kwa mwanadamu unaainishwa kwa wazi kuwa ni ujumbe utokao kwa Baba, uliotolewa kwa Mwana, ambaye kisha humtia malaika huo ujumbe, naye huuchukua kwa mwanadamu, ambaye naye kwa upande wake huutuma kwa makanisa. Kila hatua ya mchakato wa mawasiliano ni takatifu na yenye utakatifu, na huo utakatifu uliowekwa wakfu unawakilishwa katika alama za kinabii ambamo Kristo huonekana kama Yeye mwenyewe, au kwa njia ya malaika, mwanadamu, au ujumbe. Anapojihusisha Mwenyewe moja kwa moja katika alama ya kinabii, huo ndio “mareh,” yaani “maono ya mwonekano.”

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.

Yesu Kristo’nun Vahyi’dir; Tanrı onu, kullarına yakında vuku bulması gereken şeyleri göstermek üzere kendisine verdi; o da onu meleği aracılığıyla gönderip kulu Yuhanna’ya bildirdi. Yuhanna, Tanrı’nın sözüne, İsa Mesih’in tanıklığına ve gördüğü her şeye tanıklık etti. Bu peygamberliğin sözlerini okuyana ve işitenlere, onda yazılı olanları tutanlara ne mutlu! Çünkü vakit yakındır. … Bana dedi ki: “Bu kitabın peygamberlik sözlerini mühürleme; çünkü vakit yakındır. Haksız olan yine haksızlık etsin; murdar olan yine murdar olsun; salih olan yine salah işlesin; mukaddes olan yine mukaddes olsun.” Vahiy 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.

ਕਿਤਾਬ ਦੇ ਅੱਠਵੇਂ ਅਧਿਆਇ ਵਿੱਚ “chazon” ਉਹ ਹੋਰ ਇਬਰਾਨੀ ਸ਼ਬਦ ਹੈ ਜਿਸ ਦਾ ਅਨੁਵਾਦ “vision” ਵਜੋਂ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। “appearance” ਦੇ ਸੰਦਰਭ ਵਿੱਚ, “marah” ਦਰਸ਼ਨ ਇੱਕ waymark ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ, ਅਤੇ “chazon” ਦਰਸ਼ਨ ਇੱਕ ਭਵਿੱਖਬਾਣੀਕਾਲ ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ। ਅੱਠਵੇਂ ਅਧਿਆਇ ਵਿੱਚ “vision” ਵਜੋਂ ਅਨੁਵਾਦ ਕੀਤੇ ਗਏ ਇਹ ਦੋ ਸ਼ਬਦਾਂ ਵਿੱਚ ਇੱਕ ਦਿਵਿਆ ਸਮਰੂਪਤਾ ਹੈ, ਇਸ ਅਰਥ ਵਿੱਚ ਕਿ ਇਬਰਾਨੀ ਸ਼ਬਦ “mareh” ਦਾਨੀਏਲ ਦੁਆਰਾ ਇਸਦੇ ਇਸਤ੍ਰੀਲਿੰਗ ਰੂਪ “marah” ਵਿੱਚ ਵੀ ਵਰਤਿਆ ਗਿਆ ਹੈ। “chazon” ਦੇ ਨਾਲ ਦਾਨੀਏਲ ਇਸ ਨੂੰ ਦੋ ਢੰਗਾਂ ਨਾਲ ਪ੍ਰਸਤੁਤ ਕਰਦਾ ਹੈ, ਪਰ ਪੁਲਿੰਗ ਅਤੇ ਇਸਤ੍ਰੀਲਿੰਗ ਦੇ ਵਿਰੋਧ ਰਾਹੀਂ ਨਹੀਂ, ਸਗੋਂ ਦੋ ਅਜੇਹੇ ਸ਼ਬਦਾਂ ਦੁਆਰਾ ਜੋ ਇੱਕੋ ਹੀ ਅਰਥ ਦੀ ਪਹਿਚਾਣ ਕਰਦੇ ਹਨ; ਤਥਾਪਿ, ਐਸਾ ਕਰਦਿਆਂ ਉਹ ਇਸ ਦਾ ਵਿਸਤਾਰ ਘਾਤਾਂਕੀ ਰੂਪ ਵਿੱਚ ਕਰਦੇ ਹਨ।

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 նշանակում է տեսիլքը, կամ պատգամախոսությունը, կամ մարգարեությունը, իսկ այն բառը, որ անգլերենում թարգմանվում է որպես “matter” կամ “thing”, եբրայերեն “dabar” բառն է, որը նշանակում է “the word”։ Երբ հասկացվում է, որ “chazon” տեսիլքը Դանիելի կողմից ներկայացվում է նաև “dabar” բառով, ապա միասին դրանք ներկայացնում են Աստծո Խոսքի մարգարեական պատգամները։ Դանիելը միշտ հակադրում է “dabar”-ը կամ “chazon”-ը “mareh”-ին։ Երբ մարգարեական մակարդակում դիտարկվում են «Աստծո Խոսքի մարգարեական պատգամները», ինչպես ներկայացված են “dabar”-ով և “chazon”-ով, և դրանք միացվում են Քրիստոսի հայտնության “marah” տեսիլքին, ապա ստացվում են Աստծո Խոսքի մարգարեական պատմության սրբազան ուղենիշները։ Այնուհետև, եթե “marah”-ը, “mareh” բառի իգական սեռաձևը, ավելացվի Դանիելի մեջ տեսիլքի իմաստների շարքին, ապա ստացվում է հավատով արդարացման հայելիական տեսիլքը։

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.

Danyeliꞌn muꞌa n̄ati aheya āte, ꞌnkin ulon tul niha āri itaꞌn nena n̄nān yot, Danyeliꞌn āri iye idenki mepuli mulon n̄ati, ivis ya “nabiꞌn numyi” ni ya “Ariꞌn Okel,” den nohonin nohon ni dalin m̄aꞌn m̄asor ya boꞌk tulon n̄aꞌn āri ni m̄aꞌnꞌseꞌs ni mulon m̄aꞌn reformasi ni m̄aꞌn seratus forti-fōr taosen, lar iyes ya m̄aꞌn tulon ni T̄ol Lamiꞌn n̄aꞌn yeꞌn menen āri, meꞌn ya n̄aꞌn Okel n̄aꞌn nabiꞌn m̄asor. Ta iyes m̄aꞌn tulon ni T̄ol Lamiꞌn, Ya m̄aꞌn toli iyes la vision ni gilas m̄aꞌn laken ni Daniel 10:7, ya iyes āri ya m̄aꞌn sali la m̄aꞌn suꞌn ya m̄aꞌn uri ya m̄aꞌn buri la noꞌn ni m̄aꞌn ivis, ya iyes m̄aꞌn tuꞌn la eternity, o iyes m̄aꞌn n̄araꞌn meha la pwuꞌk, m̄aꞌn yustifai den m̄aꞌn peweꞌn ya m̄aꞌn yeꞌn ni m̄aꞌn n̄aꞌn nabiꞌn ni mulon n̄ati.

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

Gabriel amwamuru Daniel “atahure” byombi, “ikigambo” n’ “iyerekwa.” Ijambo ry’Igiheburayo ryahinduwemo ngo “atahure” risobanura “gushyira itandukaniro mu bitekerezo.” Daniel, uhagarariye wowe nanjye, musomyi ukundwa, yategetswe gutahura itandukaniro n’ukwibanduka biri hagati y’ “ikigambo” n’ “iyerekwa.” Iyerekwa rya chazon rihagarariye umurongo wo hanze w’amateka y’ubuhanuzi, kandi iyerekwa rya mareh rihagarariye ukugaragara kwa Kristo. “Ikigambo” n’ “ikintu” ni ijambo ry’Igiheburayo “dabar,” risobanura ijambo. Yesu ni we “dabar,” kuko ari Jambo. “Ikintu” n’ “ikigambo,” byombi, ari byo “dabar,” bitangwa bifatanyijwe n’iyerekwa ryo kugaragara.

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.

Dabara, ambacho ni jambo na kitu chenyewe, pia ni maono ya chazon ya sura ya nane, nayo yanawakilisha maono ya historia ya unabii. Kila mojawapo ya uwakilishi huo (chazon, dabar, jambo na kitu) hutambulisha mstari wa nje wa unabii, na mareh, pamoja na usemi wake wa kike wa marah, huwakilisha mstari wa ndani wa unabii. Watu wa Mungu wa siku za mwisho, wanaowakilishwa katika aya ya kwanza ya Danieli kumi, huelewa mistari ya ndani na ya nje ya historia ya unabii. Katika kitabu cha Ufunuo, mstari wa ndani unawakilishwa kwa makanisa saba na mstari wa nje unawakilishwa kwa mihuri saba.

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.

Daniele alipoiona maono ya Kristo baada ya kufunga siku ishirini na moja, aliona udhihirisho wa kike wa maono ya *mareh*. *Mareh* ni “mwonekano,” na Danieli alipomwona Kristo, aliona maono ya *marah*; na ingawa *mareh* humaanisha mwonekano, umbo la kike la neno lilo hilo humaanisha “kioo cha kujitazamia.” Dada White anatufahamisha ya kwamba maono aliyoyaona Danieli ndiyo maono aliyoyaona Yohana, na Yohana aliona maono hayo wakati Kristo alipokuwa katika patakatifu pa mbinguni.

“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.’

“Mu kisikya kya kuja kwa Gabrieli, nabii Danieli hakuweza kupokea mafundisho ya ziada; lakini miaka michache baadaye, akitamani kujua zaidi kuhusu mambo ambayo yalikuwa bado hayajaelezwa kikamilifu, alijitia tena kutafuta nuru na hekima kutoka kwa Mungu. ‘Katika siku hizo mimi Danieli nalikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai haikuingia kinywani mwangu, wala sikujipaka mafuta kamwe…. Ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyevikwa mavazi ya kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufa. Mwili wake nao ulikuwa kama yakuti, na uso wake kama kuonekana kwa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati.’”

“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.

“कुल्हे न सिङ सोन ऑफ गॉड हिना दानिएल-रा तुंहे चाबाय-एना। एना बिबोरोन, जखन ख्रिस्ट योहन-के पाटमोस आइलैंड-रे अपेने-आ ताहेना, ओना बिबोरोन-संग सादृश्य राखे। आमार प्रभु एहान आन एक स्वर्गीय दूत-संग आसेन, जेणे दानिएल-के सिखावेन जे शेष दिन-कोरे की घटना होबा। एइ ज्ञान दानिएल-के दिया-एना, आर प्रेरणा-द्वारा आमार खातिर लिखित हो-एना, आमि जेहोकरा ऊपर जगत-र शेषकाल आसी पड़िचे।”

“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.

“Abacokwadi akomeye yahishuwe n’Umucunguzi w’isi ni ay’abarondera ukuri nk’uko borondera ubutunzi bwanyegejwe. Daniyeli yari umugabo ashaje. Ubugingo bwiwe bwari bwarahingukiye hagati y’ivy’ukurura umutima vyo ku kirimba c’abapagani, ubwenge bwiwe buremerewe n’amabanga y’inganji ikomeye; yamara ava muri ivyo vyose, kugira ngo yicishe bugufi imbere y’Imana, kandi arondere kumenya imigambi y’Isumbavyose. Maze mu kwishura ugusaba kwiwe, umuco uva mu bikari vyo mw’ijuru waramenyeshejwe ku bw’abazobaho mu misi y’iherezo. None rero ni ndebure ukuntu dukwiye kurondera Imana tubigiranye umwete mwinshi, kugira ngo yugurure ugutahura kwacu, dushobore gutahura ukuri twazaniwe tuvuye mw’Ijuru.” Review and Herald, February 8, 1881.

The 144,000

144,000 మంది

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.

Danyeli amene ena “cinthu” na “masomphenya,” ndipo amadziwika kuti Danyeli ndiponso Belteshazara. Kusintha kwa dzina m’uneneri kuyimira ubale wa chipangano; choncho Danyeli akuimira anthu omaliza a chipangano, amene ndi zikwi zana limodzi makumi anayi ndi zinayi, amene ayesedwa ndi masomphenya a Khristu m’kachisi. Kuyesedwa kumeneko kumachititsa kulekanitsidwa kwa magulu awiri a olambira.

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.

Ndzi, Daniele, hi mina ntsena ndzi voneke xivono lexi; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono; kambe ku rhurhumela lokukulu ku va wele ehenhla, lerova va baleka va ya tifihla. Daniele 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.

Daniele azali koyeba polele komekama ya mibale mpe ya Tempelo oyo etali bato ya Nzambe ya mikolo ya nsuka; komekama oyo etongami likoló ya komona Klisto kati na Esika Mosantu ya likoló. Emonaneli ya molongo ya nsambo ezali lolenge ya basi ya emonaneli ya mareh, oyo elakisami lokola emonaneli ya marah. Soki ozongisi eyano na emonaneli ya Tempelo ya Klisto ndenge eyano ya Daniele elakisami, “eloko” ya esakweli mpe “emonaneli” ya esakweli ekomonisama epai na yo.

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.”

Niw urikani na yene maono yaleyale ya hekalu ya Kristo kwa kukimbilia kujificha, unaingia katika giza la milele. Jaribu la hekalu, ambalo ni jaribu la pili katika hatua tatu za injili ya milele, hutanguliwa na jaribu la kwanza na la msingi. Swali la kupimwa la misingi linawakilishwa katika aya ya kumi na nne ya Danieli kumi na moja, ambapo Rumi inawakilishwa kama “wanyang’anyi wa watu wako” wanaoliimarisha “maono.”

The Time is at Hand

Ntaango Iri Haihi

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.”

Siku tatu na nusu baada ya kukatishwa tamaa kwa Julai 18, 2020, tarehe 31 Desemba 2023 ufunuo wa Yesu Kristo ulianza kufunguliwa muhuri, kwa maana “wakati ulikuwa umekaribia.”

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.

Akheretbeya ye oyo azali kotánga, mpe baye bazali koyoka maloba ya esakweli oyo, mpe bazali kobatela makambo oyo ekomami kati na yango; mpo ntango ekómi pene. … Mpe alobi na ngai ete: Kotya elembo te na maloba ya esakweli ya buku oyo; mpo ntango ekómi pene. Emoniseli 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.

“lupande” lu luvwa ulusokolokele lwa Ubusokololo bwa Yesu Kristu lulandwa ku ntendekelo ya Buku lwa Ubusokololo, kabili ku mpela ya buku, ukulanda kumo kwene kwongelako ku cisuminino ca alfa, no kusuminino ca 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.

Yesu Kristo ugutwikirurirwa kurafungurwa hato imbere y’ugufungwa kw’igihe c’imbabazi. Ku musi ugira kabiri na mirongo ibiri, inyuma y’ukwisonzesha kw’imisi mirongo ibiri n’umwe, ico “kintu,” ari na co kandi “ikibazo,” ari na co kandi dabar canke Ijambo, ari na co kandi iyerekwa rya chazon ry’amateka yo hanze y’ubuhanuzi, cahishuriwe Daniyeli igihe yabona iyerekwa ry’umurorerwako, marah, ry’Umuherezi Mukuru wo mw’ijuru mu Ahera Cane.

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.

Danyeli amesimamia wale walio na uzoefu wa njozi ya kioo cha kujitazamia, na ambao pia wanaelewa mafunuo ya kinabii ya Kristo, pamoja na historia ya nje inayowakilishwa na njozi ya chazoni. Njozi ya marah humwakilisha Kristo kama alama ya njia ya kinabii, na jinsi ya kike ya neno hilohilo huwakilisha uzoefu unaozalishwa kwa kutazama utukufu wa Mungu, kama anavyowakilishwa na Danyeli, Yohana, Isaya, Dada White, na manabii wengine.

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.

他 مستوى‌دا، سىرتقى chazon كۆرۈنۈشى ئاساسى سىناقنى ئىپادىلەيدۇ، ۋە ۋەقەلەرنىڭ پەيغەمبەرلىك تەرتىپىدە مەسىھنىڭ كۆرۈنۈشلىرىگە دائىر mareh كۆرۈنۈشى ئىبادەتخانە سىنىقىدۇر. مەسىھ سىزنىڭ ئۆز ئەڭ مۇقەددەس جايىڭىزنىڭ ئىچىدىكى ئەڭ مۇقەددەس جايدا كۆرۈندۈمۇ؟ ئىلاھىيەت بىلەن ئىنسانىيەتنىڭ بىرلەشتۈرۈلىدىغان يېرى شۇ يەردۇر. بۇ، سىناق مۇددىتى litmus سىنىقىدا ئاخىرلىشىشتىن ئىلگىرى، چوقۇم ئۆتۈلۈشى كېرەك بولغان سىناقتۇر. خاراكتېرنى ئاشكارا قىلىدىغان litmus سىنىقى marah ئەينەك كۆرۈنۈشىدۇر.

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.

Li 31ê Kanûna Pêşîn, 2023-an de, ceribandina derve ya bingehê li ser “dizên gelê te” yên ayeta çardehan dest pê kir; û dema ku popê niha di 8ê Gulanê, 2025-an de hate destnîşankirin, “dîtin” ya ayeta çardehan hate damezrandin. Ceribandina bingehê ber bi ceribandina perestgehê ve çû. Ji 9ê Gulanê, 2025-an ve, ceribandina perestgehê dest pê kiriye. Zindîbûna du şahidan di 31ê Kanûna Pêşîn, 2023-an de, di ayeta yanzdehan a Vahî yanzdehan de hate temsîlkirin; û zindîbûna ku di wê rojê de dest pê kir, di nav dema Şerê Ûkraynayê de qewimî, yê ku di 2014-an de dest pê kir û di 2022-an de zêde bû. Di wê dîrokê de xetên derve û hundir ên pêxemberiyê li hev hatin. Li 31ê Kanûna Pêşîn, 2023-an de, xebata danîna bingehekê di meşê de bû, xebatek ku bi dîroka 1798 heta 1840, û her weha bi 1840 heta 1844, û her weha bi 19ê Nîsanê, 1844-an heta 22ê Cotmehê, 1844-an hate tîpkirin.

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.

Daniele ikumi na rimwe, umurongo wa cumi na rimwe, yageze mu mateka nk’umurongo wo hanze w’ubuhanuzi kandi ihuzwa n’amateka nyakuri ari umurongo wo imbere wo mu Ibyahishuwe ikumi na rimwe. Mu mwaka wa 2014, Intambara yo muri Ukraine yaratangiye, nk’uko yashushanyijwe mbere n’urugamba rwa Rafia mu wa 217 mbere ya Kristo. Mu mwaka wa 2015, umwami wa kane kandi urusha cyane ubutunzi, uvugwa mu murongo wa kabiri wa Daniele ikumi na rimwe, yarahagurutse atangaza umugambi we wo kwiyamamariza umwanya wa perezida. Iryo tangazo ryarakaje ab’isi yose bafite ibitekerezo by’ikiyoka, bahagarariwe nk’ubwami bw’Ubugereki.

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.

Emoniseli 11:11 yamwene Disemba 31, 2023 ngwo eza vandu vavali vaumbuka. Kipwevo kyakulovoka kufuma ku Julayi 18, 2020 kuya ku Disemba 31, 2023 kyasandulwila po kutwisika ngwendi “cipalanda” ca upolofweto. Ku makumishilo a “kipwevo kya cipalanda” ijwi lyatendekele ku lila mu Julayi wa 2023, kabiji pano ne pa masiku 1,260 byonka byonka panyuma pa kulangila kwapungile kwa Nashville, pa Julayi 18, 2020, Nkambo wa mukoka wa Yuda watendekele ku kufungulula Ijwi Lyakwe lya upolofweto. Kufungulula Ijwi lya upolofweto lya Lesa lyonse kupela lutanda lwa kwesekelwamo lwa bitatu, byonka byo byatongolwa mu Daniele 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.

Bingi bakasukulwibwa, ne baba balongoofu, ne bakemebwa; naye ababi balyeyongera okukola ebibi: era tewali ku babi alitegeera; naye abagezi balitegeera. Danyeri 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.

Mu Kusokolola 19, omwanakashi wa mubingu ebelenga ukwidiswila, nepo bamupela ivwalwa lya buto. Ifyovwalwa ifya buto filelangilila ukuti omwanakashi wa mubingu ali uwiteyanya, kabili ici cileshitika mu Kusokolola 19 ilyo amafasishi ya mu mulu yasokololwa. Imbila ya kwa Kristu ya bulungami tailati imuvwike no kumufwala ubuto, intanshi alisambwa no kusangululwa.

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.

2023 mvu 31, Valala ya mivuli ya ntangu yanzilaka sambu na kusukula bantu yina zolaka kuvanda ya kusukama. Kusukula yina kele kusalama na nzila ya kukuma mingi ya luzabu, sambu Nkosi ya dikanda dia Yuda yantikaka kuna kufungula bidimbu ya nsuka ya kivumbukulu kia Yandi mosi. Kivumbukulu kino kele na mambu yayi mpe: nde Yandi kaka kele lufulu mosi yina lenda kutulwa. Kubenga nsuka kedika ya lufulu yina ke monisa nde Loma kele “bampangi ya kusumba ya bantu na nge,” kele kubenga lufulu kaka mosi yina lenda kutulwa.

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.

Na San Kumi na Mbili, tarehe 31, 2023, ilianza mchakato wa kujaribiwa ambao mara moja ulizalisha utengano wa makundi mawili. Simba wa kabila la Yuda sasa amefunua muhuri kwamba utimilifu wa kihistoria wa aya ya kumi na nne ulikuwa Mei 8, 2025, na kwa kufanya hivyo, alithibitisha utambuzi wa Miller wa Roma kama ishara inayoweka maono ya nje ya unabii. Trump aliporejea mwaka 2024, alitimiza aya ya kumi na tatu ya Danieli kumi na moja, kisha katika aya inayofuata, tunaweka alama mwaka 2025, kwa kuchaguliwa kwa Papa Leo. Wote wawili, Trump na mwenzake wa mpinga-Kristo, waliapishwa madarakani mwaka 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.

Tarehe tunazozitambua katika harakati hii kimsingi ni mtazamo wa nyuma uliotakaswa. Tunaitambua wakati wa mwisho kuwa ni 1989, kisha urasimishaji wa ujumbe ulikuwa 1996. Mnamo 9/11 ujumbe uliorasimishwa ulipewa nguvu. Katika uwasilishaji wa Majedwali ya Habakuki mwaka 2012, na kufikia mwisho wake Januari 2013, misingi iliwekwa.

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.

Ku wa 18 Nyakanga 2020, ugucika intege kwa mbere kwarageze; hanyuma muri Nyakanga 2023 ijwi ritangira gutaka mu butayu; maze ku wa 31 Ukuboza 2023 hatangira gukurwaho ikimenyetso cy’Ibyahishuwe bya Yesu Kristo, kandi ikigeragezo cya mbere cy’ishingiro cyo hanze kiratangira.

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.

Ku wa 8 Gicurasi 2025, ikigeragezo cya kabiri cy’imbere cy’urusengero cyaratangiye. Ikigeragezo cya gatatu gikomeye kiri hafi cyane. Aho ni ho bizagaragarizwa niba ubugingo bufite amavuta y’ubutumwa ahagarariwe n’ikigeragezo cya mbere n’icy’inyuma, hamwe n’amavuta aherekeza y’ikigeragezo cya kabiri cy’imbere. Igeragezwa rihagarariye iby’inyuma, bikurikirwa n’iby’imbere, hanyuma n’ubunararibonye.

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.

Omukono gw’omunda ogw’obunnabbi gulimu obubonero obw’ekkubo obwasooka bwe nnaakajuliza. Buli kamu ku bubonero obwo bukwatagana n’obubonero obw’ekkubo obufaananako mu byafaayo by’AbaMillerite. 1798 ng’ekiseera eky’enkomerero ekwatagana ne 1989, era ekiseera eky’enkomerero. Eyo Enkoko ey’omu kika kya Yuda n’abikkula Ekigambo kye, kubanga Ye Kigambo. Obu-Adventist bwe bwatuukiriza omulimu gwa nnabbi atagondera Katonda mu bujeemu bwa Yerobowaamu obw’okussaawo omusingi, nga badda okulya ne nnabbi ow’obulimba ow’e Beseri, baddayo eri empaka z’Obupolotesitanti obwagwa ezaakozesebwa okulwanyisa okuzuula kwa William Miller okw’ebiseera omusanvu. Olw’ensonga eno, tebategeera mu bujjuvu, oba oba nga tebakitegeera n’akatono, lwaki 1863 kye kabonero akasembayo ak’ekkubo ak’olugendo lwa alpha olw’bamalayika abaasooka n’owookubiri.

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.

لەبەر ئەم هۆیە، بۆ ئەوان هیچ مانایەک نییە کە ئەوە ١٢٦ ساڵە، هێمای ١٬٢٦٠ ـە، هێمای «بیابان»ێکە کە مێژووی نێوان ١٨٦٣ تا کاتی کۆتایی لە ١٩٨٩ دەگرێتەوە. لە کۆتایی چل ساڵ، یەشوع بزووتنەوەکەی بردە ناو خاکی بەڵێندراو. لە ١٩٨٩دا، مەسیح دەستی بە کاری ڕێبەریکردنی بزووتنەوەی ئۆمێگای خۆی کرد بۆ دەرچوون لە «بیابانی» ١٨٦٣ تا ١٩٨٩، هەمان شێوەی ئەوەی کە بزووتنەوەی ئەلفای هێنایە دەرەوە لە «بیابانی» ٥٣٨ تا ١٧٩٨.

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.

لە ساڵی 1989، بینینی ڕووباری Hiddekel، کە نوێنەرایەتی سێ بەشی دواى دانیال دەکات، کرایەوە؛ هەروەک چۆن بینینی ڕووباری Ulai، کە نوێنەرایەتی بەشەکانی 7 و 8 و 9ی دانیال دەکات، لە ساڵی 1798 کرایەوە. دوو سەد و بیست ساڵ دوای بڵاوکردنەوەی King James Bible، William Miller پەیامەکەی خۆی، کە لەسەر بنەمای بینینی Ulai بوو، بۆ یەکەم جار بڵاوکردەوە، و بەو شێوەیە لە ساڵی 1831 پەیامەکەی فەرمی کرد؛ هەروەها پەیامی Hiddekel بۆ یەکەم جار لە ساڵی 1996 بڵاوکرایەوە، دوو سەد و بیست ساڵ دوای 1776، لەدایکبوونی خاکی شکۆدارى ویلایەتە یەکگرتووەکانی ئەمریکا.

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.

ئەم ڕێکخستنە فەرمییەی پەیامەکە لەلایەن میلەرەوە، دوو سەد و بیست ساڵ دوای وەشانی King James، ویلیام میلەر وەک یەکەم نێردراوی پیرۆز ناساند کە پێشبینییەکانی پەرتوکی پیرۆز، هەردوو پەیمانی کۆن و نوێ، بەکارهێنا بۆ ئەوەی زیندووبوونەوە و چاکسازییەک بهێنێتەدی. پەرتوکی پیرۆز خوداییە، و دوو سەد و بیست ساڵ دواتر پەیوەندی بە مرۆڤەوە کرد تا پەیامی Ulai بەرهەمبهێنێت.

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 ni Alfa na Omega, naye ni Neno la Mungu; kwa hiyo, kuchapishwa kwa Toleo la King James la Biblia mwaka wa 1611 humweka Yesu katika 1611, na pia katika 1831. Kristo huonekana wakati wa mwisho kama Simba wa kabila ya Yuda; na ujumbe unapowekwa katika mfumo rasmi, yeye ni Alfa na Omega na Neno. Uhusiano wa Miller na mwanzo unatambuliwa kuwa mwanzo na mwisho vyote viwili vinatia mkazo juu ya kuchapisha ujumbe. 1776 hadi 1996 hubeba sifa zilezile, ingawa ni tofauti.

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.

Hiddekel-in xabar-isu Daniel bab 11, ayat 41-da bayon etilgənidek, Amerika Qoshma Shtatlarida yakshanba qonuni haqidagi xabardur. 1776-yil we Musteqillik Bayannamasi-nıng neshir qilinişi, qutquzuş bilen emes, ilahiy idare bilen “Time of the End” dep atalgən neshir bilen axirlashqan ikki yüz yigirme yillıq döwürning bashlanish nuqtisini körsütidu. Shu yilning özide, 1996-yili, “Future for America” namidiki bir xizmet korporatsiyesi bizge berildi. Ulug’ yurtning, yəni Amerika Qoshma Shtatlarining xabari, bashlanish bilen peyğemberlikning axirini arisidiki toğra bağlanish bilen resmiylashturuldi. Millerchilar tarihining her bir asasiy belgisi on qiz meselining yol körsütküchi nusxisi astida qayta takrarlanğan. Ikki yüz yigirme yillıq hər ikki döwürmu neshir bilen belgilangən bashlanish we axirgha ige.

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.

Ujumbe na mbinu ya Miller vilithibitishwa na kutiwa nguvu kwa utimilifu wa Uislamu wa ole wa pili. Kile Bwana alichokitumia kuutia nguvu ujumbe huo kilikuwa kanuni ya Miller ya siku kwa mwaka, na kanuni iliyoitia nguvu ujumbe na mbinu hiyo katika 9/11 ni ile ambayo, wakati kushuka kwa yule malaika wa Ufunuo kumi na nane kuliporudia kushuka alikokuwa amekufanya tarehe 11 Agosti, 1840 kama kunavyowakilishwa katika sura ya kumi ya Ufunuo. Hao malaika wawili wanawakilisha kutokea kwa kinabii kwa Kristo kama malaika. Kanuni iliyo ya msingi kwa mwendo wa 9/11 kama ilivyokuwa kanuni ya siku kwa mwaka kwa mwendo wa tarehe 11 Agosti, 1840 ni kwamba historia ya Wamillerite inarudiwa katika historia ya wale mia moja arobaini na nne elfu.

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.

Wakati utimilifu wa unabii wa Uislamu wa ole wa tatu ulipowadia katika historia ya omega na ya malaika wa tatu, ukalingana na utimilifu wa unabii wa Uislamu wa ole wa kwanza na wa pili, uliowadia katika historia ya alpha ya malaika wa kwanza na wa pili—kanuni kwamba historia ya Wamillerite hurudiwa katika historia ya wale mia moja na arobaini na nne elfu ilithibitishwa kwa uthabiti sawa na ile kanuni ya Miller ya siku kuwa mwaka ilivyothibitishwa katika siku yake kuhusiana na ole wa kwanza na wa pili wa Ufunuo tisa. Baadhi ya wale ambao huenda wanafahamu unabii wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano uliowekwa katika Ufunuo 9:15, wanaweza kukosa kuelewa hoja yangu ya awali. Acha nifafanue.

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.

نخستن و دوەمین وای لەگەڵ مێژووی فرشتەی یەکەم و دوەم هاوتەریبن، و مێژووی سێیەمین وای لەگەڵ مێژووی فرشتەی سێیەم هاوتەریبە. خاڵی سەرەکی لێرەدا ئەوەیە کە دەستپێکی ئەو سێ سەد و نەوەد و یەک ساڵ و پازدە ڕۆژەی کە لە مێژووی دوەمین وایدا خراوەتە ڕوو، لە مێژووی یەکەمین وایدا دەدۆزرێتەوە. لە مێژووی یەکەمین وای لە ئاشکراکردنی نۆدا پێشبینییەکی سەد و پەنجا ساڵی هەیە، و لەو ڕۆژەی کە ئەو ماوە پێشبینییە کۆتایی دێت، پێشبینیی سێ سەد و نەوەد و یەک ساڵ و پازدە ڕۆژ دەست پێ دەکات. ئەم دوو پێشبینییە بە ڕاستەوخۆ یەکەم و دوەمین وای بەیەکەوە دەبەستن؛ بۆیە کاتێک پێشبینییەکی ئیسلام، لەسەر بنەمای یاسای ڕۆژ بۆ ساڵ، پێشبینی کرا، ئەو پێشبینییە پێشبینیی یەکەم و دوەمین وایەکانی ئیسلام بوو، کە ئەوە ئەو پەیامە بوو کە ڕێباز و پەیامی میلەر لە مێژووی فرشتەی یەکەم و دوەم پشتڕاست کرد.

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.

Kuyambira kuti mbiri imeneyo inatha pa October 22, 1844, lipenga lachisanu ndi chiwiri linayamba kulira; ndipo lipenga lachisanu ndi chiwiri ndi tsoka lachitatu, ndiponso chinsinsi cha umulungu, chimene ndi Khristu mwa inu, chiyembekezo cha ulemerero. Lipenga limenelo ndi uthenga wa chenjezo wakunja ndiponso uthenga wa chenjezo wamkati. Chifukwa chake, uneneri wa zaka 2,520 umagwirizanitsidwa ndi mpumulo wa chaka chachisanu ndi chiwiri wa dziko, umene ukuphatikizapo jubilee. Pa October 22, 1844 lipenga lachisanu ndi chiwiri linayamba kulira pokwaniritsa mauneneri a zaka 2,520 ndi zaka 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.

Ariko mu minsi y’ijwi ry’umumalayika wa karindwi, ubwo azatangira kuvuza, ni bwo ibanga ry’Imana rizaba rirangiye, nk’uko yabibwiye abagaragu bayo b’abahanuzi. Ibyahishuwe 10:7.

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

1844 թվականի հոկտեմբերի 22-ը Քավության օրն էր, և հոբելյանի փողը պետք է հնչեցվեր Քավության օրը։ Այդ ժամանակից ի վեր մենք ապրում ենք երրորդ հրեշտակի պատմության մեջ, ինչպես նաև երրորդ վայի, որ յոթերորդ փողն է։ 1840 թվականի օգոստոսի 11-ին Հայտնության տասներորդ գլխի հզոր հրեշտակը իջավ՝ իր փառքով լուսավորելու երկիրը, ինչպես Հայտնության տասնութերորդ գլխի հրեշտակը՝ 9/11-ին։

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.

لە ساڵی 2012 هەتا ناوەڕاستی مانگی کانوونی دووەمی 2013، زنجیرەیەک بە ناونیشانی «مێزەکانی حەبەقوق» بەرهەم هات، و هاوتەریب بوو لەگەڵ بڵاوکردنەوەی نەخشەی پێشەنگی 1843 لە ئایاری 1842. پاشان بنەماکانی بزووتنەوەکە دانران، جا ئەگەر بزووتنەوەی ئەلفای فرشتەی یەکەم و دووەم بوو، یان بزووتنەوەی فرشتەی سێیەم، دوو مێزەکەی حەبەقوق لە مێژوو و پەیامەکەدا تێکەڵ کرابوون. پێشبینیی شکستخواردووی 18ی تەممووزی 2020 هاوتای 19ی نیسانی 1844 بوو، و کاتی دواکەوتن لە مەتەڵەکەدا دەستی پێکردبوو.

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.

Çoleke ji 1,260 rojan di 31ê Kanûna Pêşîn, 2023-an de bi vekirina mohran bi dawî bû. Baş e ku mirov bi bîr bîne ku Mesîh du caran perestgeha Xwe ji bêhurmetkirina wê ya pîrozşikênî paqij kir, wekî ku Xwişka White wê bi nav dike. Wî ev kir hem di destpêka xizmeta Xwe de û hem jî di dawiya wê de, û bi vî awayî ew du paqijkirin kirin paqijkirinek alpha û 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.

Sista White anatenganisha kwa uwazi utakaso wa kwanza wa hekalu na 9/11 pamoja na sauti ya kwanza, ambayo anaitambulisha kuwa ni aya tatu za kwanza za Ufunuo kumi na nane. Kisha anaitambulisha “sauti nyingine” ya aya ya nne kuwa ni utakaso wa pili wa hekalu, na pia sheria ya Jumapili. Aprili 19, 1844 ulikuwa utakaso wa kwanza wa hekalu kwa Wamillerite, na Oktoba 22, 1844 ulikuwa wa pili. Katika miaka arobaini na sita kutoka 1798 hadi 1844 hekalu la Wamillerite lilijengwa, na fraktali ya ujenzi wa hekalu la Wamillerite inaonekana katika historia ya kukatishwa tamaa kule kuwili, ambako kote kunawakilisha utakaso wa hekalu. Historia hiyo inahusu hekalu.

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

18 ngwedi gwa mwedzi wa 7, 2020 kufika 31 ngwedi gwa mwedzi wa 12, 2023, virgins vakavata munguva yokunonoka. Pavanopepuka, vanopepuka kukuzvidavirira kwavo kwokuvataura nheyo nokusimudza tembere. Kubva panguva iyoyo Kristu, seShumba yorudzi rwaJudha, ave achibvarura zvisimbiso zvechiedza chechiporofita; uye chiedza chechiporofita chinobvarurwa zvisimbiso nguva dzose chinobereka nzira yokuedzwa yamatanho matatu, inoguma pabvunzo yokupedzisira apo hunhu hunoratidzwa, asi husingambokudziridzwi. Pabvunzo iyoyo yokupedzisira virgins vakatendeka vachagamuchira kudururwa koMweya Mutsvene kunopfuura kuratidzwa kupi nokupi kwesimba raMwari pakati pavanhu vaMwari kwakambonyorwa. Kuchava nokuwedzerwa kwechiedza kusati kwamboonekwa. Naizvozvo ndichapa mumwe mutsetse wenhoroondo unotsigira kuenzanirana kwenhoroondo yeMillerite neiya yevane zana namakumi mana nezvina zvuru.

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.

“Bali wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watapita huku na huko, na maarifa yataongezeka.” Naye akasema, “Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; lakini wenye hekima wataelewa.” Danieli 12:4, 9, 10.

We will continue these things in the next article.

Tukayila ku bintu ebi mu kiwandiiko ekiddako.

Singularity

Ekinyomo kimwe

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

ئێلان ماسک لە ٢١ی شوبات ٢٠٢٦دا بانگەشەی کرد کە «ئێستا لە “singularity”داینین».

Technological Singularity

تەنهابوونی تەکنەلۆژیا

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.

Ubumwe bw’ikirenga mu ikoranabuhanga (akenshi bwitwa gusa “ikirenga”) ni ingingo y’igihe kizaza itaragerwaho, aho iterambere ry’ikoranabuhanga—rishingiye cyane cyane ku bwenge buhangano—rizihuta kandi rikagira imbaraga ku buryo rizihutira kurenga ubushobozi bw’umuntu bwo kubugenzura no kubusobanukirwa, bikavamo ihinduka ritateganyijwe kandi rikomeye cyane mu muryango w’abantu. Igitekerezo nyamukuru ni iturika ry’ubwenge: iyo tumaze kurema urusobe rw’ubwenge buhangano rurusha ubwenge abantu barusha abandi bose (akenshi rwitwa Ubwenge Buhangano Bw’Ikirenga cyangwa ASI), urwo rusobe rushobora kwisubiramo no kwiteza imbere vuba kurusha uko itsinda iryo ari ryo ryose ry’abantu ryashoboraga kubikora. Ibyo birema uruziga rwo kwiteza imbere kwisubiramo, aho ubushobozi bwikuba kabiri kenshi na kenshi mu bihe bigufi cyane (iminsi → amasaha → iminota), bigatuma andi majyambere akurikiraho aba nk’iturika kandi ntibishoboke ko “abantu bo mbere y’ikirenga” bayahanura cyangwa bayayobora mu buryo bufite umumaro. Ijambo “ikirenga” ryatijwe muri fiziki no mu mibare, aho muri “umwobo wirabura,” ikirenga ari ya ngingo aho uburemere bukurura buba butagira iherezo kandi amategeko yacu y’ubu ya fiziki agasenyuka—ntidushobora kubona cyangwa guhanura ibiba hakurya y’ikirongo cy’ibyabaye.

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.

به‌ همان‌ سان، تکینگیِ فناورانه چونان «افقِ رویداد» در تاریخ نگریسته می‌شود: ما می‌توانیم روندها را تا آن نقطه پیش‌بینی کنیم، اما فراتر از آن، آینده برای ذهن‌های انسانیِ غیرتقویت‌شده تیره و ناروشن می‌گردد.

Brief History and Main Thinkers

Mambo ya Ntangu Fioti mpe Babanza ya Nene

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).

1950년대—초기의 씨앗은 수학자 존 폰 노이만(가속되는 기술 변화를 언급한 인물)과 수학자이자 암호학자인 I.J. 굿의 작업에서 나타난다. 그는 1965년에 기계가 더 나은 기계를 설계하게 되면 “지능 폭발”이 일어날 것이라고 서술하였다.

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—Mtaalamu wa sayansi ya kompyuta na mwandishi wa hadithi za kisayansi Vernor Vinge aliieneza dhana hii ya kisasa katika insha yake, *The Coming Technological Singularity*. Alitabiri kwamba tungeumba akili iliyo bora kuliko ya mwanadamu wakati fulani kati ya 2005–2030, baada ya hapo “enzi ya mwanadamu” ingefikia mwisho (kwa maana kwamba wanadamu wasiosaidiwa hawangekuwa tena akili iliyo kuu).

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.

٢٠٠٥ — داهێنەر/ئایندەبین Ray Kurzweil ئەم بیرۆکەیە بۆ ناو سەرنجی گشتی دەهێنێت بە کتێبەکەی، The Singularity Is Near. ئەو بانگەشە دەکات کە singularity لە دەوروبەری ساڵی ٢٠٤٥ دەگات، بەهۆی گەشەی هەڵکشانەیی لە هێزی هەژمارکردندا (بەپێی یاسای Law of Accelerating Returns ی خۆی)، nanotechnology، biotechnology، و brain-computer interfaces. ئەو بە شێوەیەکی بەردەوام ئەم هێڵی کاتەی پاراستووە، و لە دوایی‌دا دووبارە AGI ٢٠٢٩ و singularity ~٢٠٤٥ پشتڕاست کردووەتەوە.

Timeline Predictions (as of early 2026)

Utabiri wa Mlolongo wa Nyakati (hadi mwanzoni mwa 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.

Μνκικησί κφϙϣλιγιϙἁσι δηϡιλιγιϙδ μάυνικμἁ δκιδίκο σκμϙισι μάδἁίκι βίκουι βίκουι ἁκιδίκο λόγω τοῦ ἐξαιρετικῶς ταχέος προόδου ἐν τοῖς μεγάλoις γλωσσικοῖς προτύποις, τοῖς συστήμασι λογισμοῦ, καὶ τοῖς νόμοις κλιμακώσεως· Αἱ πλεῖστα τολμηραὶ / ἐγγύταται χρονικῶς γνώμαι (2026–2027): Ἔνιοι προβεβλημένοι ἡγέται τῆς ΤΝ (οἷον, Dario Amodei of Anthropic, Elon Musk) δημοσίως ἐδήλωσαν ὅτι ἡ ὑπερνοημοσύνη ἢ τι λειτουργικῶς ἰσοδύναμον τῷ πυροδοτήματι τῆς ἰδιομορφίας δύναται ἀφικέσθαι ἤδη ἀπὸ τοῦ 2026 ἢ ἐντὸς 1–3 ἐτῶν.

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

ئاراسته‌بوونی ناوەندیی پشکنینەوەکانی پسپۆران هێشتا لە دەوروبەری ساڵانی 2040–2050 کۆدەبنەوە بۆ تەواوبوونی زێرەکیی فرابەش/یەکبوونی تەکنەلۆژیا.

Two camps of possible outcomes

بھئیجِ پَرانجُک اَنجامَن دُو مَحاز

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.

یوټوپیایي / خوشبین → بنسټیز فراواني، د ناروغۍ او بېوزلۍ له منځه وړل، د ذهن د پورته‌لېږدونې یا نانوطب له لارې عملي تلپاتېتوب، د بشریت له مصنوعي ځیرکتیا سره یوځای کېدل (ټرانس‌هیومنیزم)، او د هغو علمي ستونزو حل کول چې پخوا نه‌حل کېدونکې وې، په څو دقیقو کې.

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.

دیستوپیایی / بدبینانه → لەدەستدانی دەسەڵات و کۆنترۆڵی مرۆڤ، ناهاوتایی (AI ئامانجێکانی خۆی بەدواداچوون دەکات کە لەگەڵ بەها مرۆییەکاندا هەماهنگ نین یان دوژمنانەیە)، داڕمانی ئابووری و کۆمەڵایەتی، یان تەنانەت مەترسییە بوونییەکان بۆ مرۆڤایەتی.

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.

Сингулярность — это не просто «очень продвинутый ИИ»; это тот момент, когда технологическая эволюция выходит из-под ограничений биологической/человеческой скорости и становится автономным, неуправляемо ускоряющимся процессом. Произойдёт ли это в 2026, 2030, 2045 году или не произойдёт никогда, — это по-прежнему один из наиболее судьбоносных открытых вопросов в истории человечества на нынешнем этапе.

The Time of the End – 1989

ꯑꯍꯣꯡꯕ ꯃꯇꯝꯒꯤ ꯃꯇꯨꯡ—1989

The Networked World Begins

شبکەکراوی جیهان دەست پێدەکات

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.

Kompyuta zilizokuwa zimejitenga zinaingia katika kipindi cha kompyuta zilizounganishwa. Tim Berners-Lee anawasilisha World Wide Web huko CERN (1989). Utafiti wa kibiashara wa mitandao ya neva unapanuka (matumizi ya kijeshi + ya kitaaluma), Intel 80486 inaanza kusafirishwa—nguvu ya kompyuta binafsi inapaa, na ARPANET inaanza kubadilika kuelekea kile kinachokuja kuwa Intaneti ya kisasa. Kabla ya hili, kompyuta zilikuwa zenye nguvu lakini kwa sehemu kubwa zilitengwa katika mifumo ya pekee. Baada ya 1989, kompyuta zinaelekezwa katika mitandao. Mitandao ya neva katika mwaka 1989 ilikuwa bado ya awali, yenye kuzuiwa na uwezo wa vifaa, na kwa sehemu kubwa ilikuwa mifumo ya utambuzi wa ruwaza iliyoongezewa kanuni—lakini jeshi na maabara za utafiti tayari zilikuwa zinajaribu mifumo ya kujifunza kwa ajili ya ulengaji, uelekezaji, na uainishaji wa ishara. Hili lilikuwa tabaka la msingi kwa kila kitu kilichokuja baadaye.

The Message Formalized – 1996

ئەو نامەیە بە شێوەی فەرمی دانرا – 1996

The Internet Commercial Explosion

Te Fakalalahi Fakapisinisi i luga i te Initaneti

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.

Weebu wuba wa buse, wa kacommercial, kandi wa nkulu y’isi yose. Netscape n’amasikaniro y’abrowser mu ntambara, Amazon na eBay byemeza ko ubucuruzi bwo kuri interineti bukora. Google yashinzwe (nk’uko yitwaga BackRub muri Stanford, mu 1996), kandi ikoreshwa rya Windows 95 ryihutisha ikoreshwa rya mudasobwa mu baguzi basanzwe. Umwaka wa 1996 ni wo interineti irekeyemo kuba iy’amasomo n’ubushakashatsi gusa, igahinduka iy’ubukungu. Iremezo ry’ibikorwaremezo ryari ryarashyizweho kuva mu 1989 noneho rigera ku gipimo cy’abaguzi basanzwe. Igihe cya dot-com si icy’imbuga za interineti gusa—ni icy’ikorwa ry’ikorwa ry’ubucuruzi mu buryo bwa dijitali. Iki gihe cyahinduye ubucuruzi, iyamamazabikorwa, uburyo bwo gushaka amakuru, n’imiterere y’itumanaho.

Message Empowered – 9/11, 2001

Ujumbe Uliotiwa Nguvu – 9/11, 2001

The Mobile + Platform Era Begins

Mobail + Plátfọm Era Amalite

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.

دیجیتاڵکردنی میدیا + ژێرخانی هەورەیی سەرەتایی + برۆدباندی هەمیشە-چالاک. ئەپل iPod ئازاد دەکات (ئێکۆسیستەمی دیجیتاڵی هەڵگرتن‌پێکراو دەست پێ دەکات)، ویکیپیدیا دەست پێ دەکات (مۆدێلی پلاتفۆرمی زانیاریی هاوبەش)، بەرگرتنی برۆدباند بە خێرایی بەرز دەبێتەوە، ئەمازۆن بە بێ دەنگی دەست بە دروستکردنی ئەوە دەکات کە دەبێتە AWS. دوای 9/11 تەکنەلۆژیای چاودێریی بە شێوەیەکی زۆر گەورە بە خێرایی پەرە دەسێنێت، ژێرخانی شیکاریی داتا بە خێرایی گەشە دەکات. سەرەتای هەژماری هەورەیی، ئێکۆسیستەمی پلاتفۆرم، زاڵبوونی ناوەڕۆکی دیجیتاڵی، ژێرخانی هەمیشە-پەیوەست، و بنەمای تۆڕە کۆمەڵایەتییەکان و تەلەفۆنی زیرەک لێرە دادەنرێت.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

Úsingi Utaikire – Méza ya Habakkuk – 2012, 2013

The Deep Learning Breakthrough

Guhishuriro kidasanzwe mu Kwiga Kwimbitse

The Birth of Modern Artificial Intelligence

Ivuka ry’Ubwenge Bw’Ubukorano Bwa Kijyambere

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.

นี่คือช่วงหัวเลี้ยวหัวต่อสำคัญยิ่ง เมื่อโครงข่ายประสาทเทียมหยุดเป็นเพียงสิ่งทดลอง และกลายเป็นเทคโนโลยีที่ทรงพลังในทางปฏิบัติ—เป็นสะพานเชื่อมโดยตรงระหว่างยุค “แพลตฟอร์ม/คลาวด์” ปี 2001 กับการระเบิดตัวของ “ปัญญาประดิษฐ์เชิงกำเนิด” ในปี 2023 อย่างแท้จริง กันยายน 2012: AlexNet (โครงข่ายประสาทเทียมแบบคอนโวลูชันเชิงลึก) ชนะการแข่งขัน ImageNet ด้วยคะแนนทิ้งห่างอย่างมหาศาล—เอาชนะอัลกอริทึมทั้งหมดก่อนหน้านั้นอย่างราบคาบ เหตุการณ์เพียงครั้งเดียวนั้นได้รับการยอมรับโดยทั่วกันในแวดวงวิจัยปัญญาประดิษฐ์ว่าเป็นช่วงเวลาที่การเรียนรู้เชิงลึกสมัยใหม่ถือกำเนิดขึ้น ปี 2012: ทีมของ Geoffrey Hinton พิสูจน์ว่าโครงข่ายประสาทเทียมเชิงลึก ซึ่งฝึกด้วย GPU สามารถเรียนรู้คุณลักษณะแบบลำดับชั้นได้โดยอัตโนมัติ ปี 2013: Google เข้าซื้อกิจการบริษัทของ Hinton (DNNresearch) ภาคอุตสาหกรรมพลันเทเงินลงทุนหลายพันล้านเข้าสู่การเรียนรู้เชิงลึก ความก้าวหน้าด้าน GPU ของ NVIDIA (CUDA) กลายเป็นฮาร์ดแวร์มาตรฐานสำหรับปัญญาประดิษฐ์ เครื่องมือบิ๊กดาต้า (Spark 1.0 เปิดตัวในปี 2013) ก็พัฒนาเติบโตควบคู่กันไป พร้อมเอื้อให้เกิดชุดข้อมูลขนาดมหาศาลที่จำเป็นต่อการเรียนรู้เชิงลึก

Unsealing – 2023

Kufunua Mihuri – 2023

Generative AI Crosses the Threshold

AI ihalisya bya kuumba kyabuka kikomo

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 ẹkù yí í ṣe ohun tí a lè dé bá, tí a lè lò, tí ó sì ń mú ìyípadà ńlá wá nínú ètò-ọrọ. Kì í ṣe “àwọn nẹ́tíwọ́ọ̀kì nẹ́rà tó dára sí i” nìkan. Èyí ni àsìkò tí AI fi ń kọ kóòdù, tí ń dá àwòrán ṣẹ̀dá, tí ń ṣe iṣẹ́ ọ́fíìsì aláwọ̀-fúnfún láìsí ìfọwọ́ṣe ènìyàn, tí ń fa àwọn iṣẹ́ ìrònú gbooro sí i, àti pé fún ìgbà àkọ́kọ́ AI dáwọ̀ jíjẹ́ ohun amọ̀ja nìkan dúró, ó sì di irinṣẹ́ ìmọ̀-èrò gbogbogbò tí a lè lò fún ọ̀pọ̀lọpọ̀ ète.

2026 – Singularity?

2026 – Ubumwe bwihariye?

  • 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 njengokuvulwa kwezitywina zexesha lokuphela ngokwalo (ukuqhagamshelana okunxulunyanisiweyo kuyaqala, kusenziwa isiseko sokuhamba kolwazi lwehlabathi lonke; kunxulunyaniswa nokuwa kwe-USSR njengophawu lwendlela yexesha lokugqibela lovavanyo lwe-Adventism).

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

    1996 njengokumiswa ngokusemthethweni komyalezo (iwebhu yezohwebo yandisa umnotho wolwazi, yenze ukuhweba nokutholakala kube ngokwedijithali).

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

    2001 wekî hêzdarkirina peyamê (platform, cloud, û gihîştina herdem-amade ekosîstema dîjîtal ji bo zanîna kolektîf û mobîl ava dikin).

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

    2012/2013 dịka ntọala e tọrọ maka ezi ọgụgụ isi (mmepere nke mmụta miri emi na-eme ka nghọta igwe bụrụ nke a pụrụ ime n’eziokwu ma gbasaa ya n’ogo buru ibu).

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

    2023, aliyî pêkanîna vekirina mohran e (AI-ya zayendî derbasî têgihiştina giştî-armaç dibe, û afirandina zanînê û aqilkirinê qabilê gihîştinê û têkbir dike).

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

پێشکەوتنەکە جوانە: هەر قۆناغێک بە کۆمەڵەوە لەسەر ئەوی پێشوو بنیاد دەنێت، وە لە پەیوەندی → بازرگانیکردن → ئیکۆسیستەم → زیرەکی → تێگەیشتن دەگوازێتەوە.

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

2012/2013 ni kiungo muhimu cha mgeuko; wakati ambao mitandao ya neva ilithibitika kuwa na uwezo wa ujifunzaji wa ngazi kwa ngazi na wa kiotomatiki (ushindi wa AlexNet/ImageNet, kazi ya Hinton kuthibitishwa, na uongezaji wa uwezo kwa kutumia GPU kuwezekana), jambo lililofanya mlipuko wa uzalishaji-jenereta wa 2023 kuwa jambo lisiloepukika. Bila mgeuko huo wa kimuundo wa 2012, miundo ya transfoma (2017) na uongezaji mkubwa wa kiwango havingezaa ujumla wa kiwango cha ChatGPT.