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.”
Tamin’ny 18 Jolay 2020 no tonga ny fahadisoam-panantenana voalohan’ny hetsiky ny iray hetsy sy efatra arivo sy efatra alina. Nitranga izany tao anatin’ilay “tantara miafina” ao amin’ny andininy faha-efapolo ao amin’i Daniela toko faha-iraika ambin’ny folo. Nitranga lalina tao anatin’io “tantara miafina” io ny fahadisoam-panantenana—tantara izay nanomboka tamin’ny firodanan’ny Firaisana Sovietika tamin’ny 1989. Ny andininy faha-iraika amby efapolo dia maneho ny lalàna alahady any Etazonia, izay aseho koa ao amin’ny andininy faha-enina ambin’ny folo amin’io toko io ihany. Ny “famahana tombo-kase” ny fahamarinana izay mandrafitra ny “tantara miafina” ao amin’ny andininy faha-efapolo amin’ny taona 2023 dia asehon’i Daniela ao amin’ny toko faha-roa ambin’ny folo. Ny toko faha-folo ka hatramin’ny faha-roa ambin’ny folo dia fahitana iray ihany, ary ny fahitana dia manomboka amin’ny fanondroana fa i Daniela dia maneho ny “hendry” izay mahatakatra ny hafatra anatiny sy ivelany ao amin’ny faminaniana, izay aseho ao ho “ilay zavatra” sy “ny fahitana.”
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.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay natao hoe Belsazara ny anarany; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary azony ny zavatra, sady azony ny fahitana. Daniela 10:1.
Two Visions
Fahitana Roa
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.”
Ny “zavatra” sy ny “fahitana” dia maneho ny fahitana anatiny sy ivelany ao amin’ny faminaniana, ary Daniela dia maneho vahoaka iray izay mahazo ireo roa ireo, satria samy “naseho” tamin’i Daniela tao amin’ny toko faha‑folo na ny “zavatra” na ny “fahitana.” Ao amin’io toko io, tamin’ny andro faharoa amby roa-polo, ny fahitan’i Kristy tao amin’ny fitoerana masina dia “naseho” tamin’i Daniela. Ny teny hebreo nadika hoe “zavatra” dia nadika hoe “raharaha” ao amin’ny toko faha‑sivy, ary aseho ao koa izany mifandray amin’ny “fahitana.”
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.
Tamin’ny fiandohan’ny fivavahana nataonao dia nivoaka ny didy, ary tonga aho hampahafantatra anao izany; fa tena malala ianao indrindra; koa fantaro ny teny, ary diniho ny fahitana. Daniela 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.”
Ny teny hoe “thing” ao amin’ny toko fahafolo dia ilay teny ihany izay nadika hoe “matter” ao amin’ny andininy faha-telo amby roapolo amin’ny toko fahasivy. Ao amin’ny fahitana farany an’i Daniela, dia ny toko fahafolo ka hatramin’ny roa ambin’ny folo; ny “thing” ao amin’ny toko fahiraika ambin’ny folo na ny “matter” ao amin’ny toko fahafolo dia samy mifandray amin’ny “vision.” Ny “vision” dia ilay teny hebreo hoe “mareh,” ary midika hoe “appearance.” Daniela dia manondro “visions” roa ao amin’ny bokiny, na dia aseho amin’ny endrika vavy aza ny iray amin’ireo “visions” roa ireo, ary avy eo averina indray amin’ny endrika lahy. Daniela ao amin’ny andininy voalohany amin’ny toko fahafolo dia maneho ireo izay mahafantatra ny “vision” momba ny “appearance,” ary koa ny “matter” na ny “thing.” Ao amin’ny toko fahavalo Daniela dia manondro “visions” roa mifandray samy izy. Ao amin’ny teny Anglisy ny teny hoe vision dia hita in-valo ao amin’ilay toko, ary ny iray amin’ireo teny hebreo nadika hoe “vision” dia “mareh,” ary ny iray hafa dia “chazon.” Ny hoe Mareh dia midika hoe “appearance,” ary ny hoe chazon dia midika hoe “a dream, a revelation or an oracle.” Ny tontolon-kevitry ny toko fahavalo dia mametraka fa rehefa adika hoe “vision” ny teny hoe “mareh,” dia maneho ny “appearance of Christ” izany.
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.
Ohatra, izany no “mareh” na ny “fahitana fisehoana” ao amin’ny Daniela 8:14, izay midika fa tamin’ny 22 Oktobra 1844 dia hiseho tampoka tao amin’ny tempoly Kristy ho fanatanterahana ilay Iraky ny Fanekena ao amin’ny Malakia toko fahatelo, izay nolazain’i Rahavavy White fa tanteraka tamin’ny 22 Oktobra 1844. Rehefa ilazan’i Rahavavy White fa ilay anjely ao amin’ny Apokalypsy folo izay nidina ka nametraka tongotra iray tamin’ny tany sy iray tamin’ny ranomasina dia “tsy iza fa Jesosy Kristy mihitsy”, dia nanondro marika famantarana ao amin’ny faminaniana izy, izay isehoan’i Kristy. Iray amin’ireo fisehoany maro izany. Niseho tamin’ny fitsanganan’i Mosesy tamin’ny maty Izy, araka ny voalazan’i Joda. Tao Izy no niseho tahaka an’i Mikaela arkanjely, kanefa na dia izany aza dia fisehoana ara-paminaniana izany. Ny fahitana mareh ao amin’ny toko fahavalo dia adika koa hoe “fisehoana”, mifanaraka amin’ny heviny.
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.
Ary non tonga izany, raha izaho, dia izaho Daniela, nahita ny fahitana ka nitady ny heviny, indro, nisy nitsangana teo anatrehako, izay tahaka ny endrik’olona. Daniela 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.”
Ny teny manodidina eto dia manondro fa i Gabriela anjely no nanana ny “endrik’olona,” ary ny teny hoe “endrika” dia ilay mareh, dia ny fisehoan’i Kristy ao amin’ny fahitana; fa tahaka an’i Kristy aseho amin’i Mikaela arkanjely, sy amin’ilay anjely mahery ao amin’ny Apokalypsy toko faha-folo, dia azo soloina ara-paminaniana amin’ny tandindon’ny anjely, ary na dia ny olona aza, i Kristy. Na i Gabriela ao amin’ilay andininy, na i Kristy ao amin’ny Apokalypsy toko faha-folo, na amin’ny maha-Mikaela arkanjely Azy, dia samy maneho hafatra avy izy ireo, ary noho izany antony izany no ampitahan-dRahavavy White ny anjelin’ny Apokalypsy amin’ny hafatra asehony sy amin’ny olona mitory ny hafatra asehon’ireo anjely. Zava-dehibe loatra izany fahamarinana izany ka ao anatin’ireo andininy telo voalohany ao amin’ny Apokalypsy toko voalohany—ireo andininy telo izay manambara ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fotoam-pitsapana, satria “efa akaiky ny andro”—dia faritana mazava tsara ny fizotran’ny fifandraisan’Andriamanitra amin’ny olona ho hafatra avy amin’ny Ray, izay nomena ny Zanaka, izay manome izany hafatra izany amin’ny anjely, ary ilay anjely kosa mitondra izany amin’ny olona, ary io olona io indray no mandefa izany any amin’ny fiangonana. Masina sy manan-kasina ny dingana rehetra amin’izany fizotran’ny fifandraisana izany, ary izany fahamasinana voahasina izany no aseho eo amin’ireo mari-pamantarana ara-paminaniana izay isehoan’i Kristy amin’ny maha-Izy Azy, na amin’ny alalan’ny anjely, olona, na hafatra. Rehefa ampifandraisiny mivantana amin’ny Tenany ny fisiany eo amin’ny mari-pamantarana iray, dia izany no “mareh,” dia ny “fahitan’ny fisehoana.”
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.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy mba hampahafantariny amin’ny mpanompony ny zavatra izay tsy maintsy ho tonga vetivety; ary Izy naniraka ka nanambara izany tamin’ny alalan’ny anjeliny tamin’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny fotoana. … Ary hoy Izy tamiko: Aza asiana tombo-kase ny tenin’ny faminaniana amin’ity boky ity; fa efa akaiky ny fotoana. Izay tsy marina, aoka izy mbola tsy ho marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 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.
Ao amin’ny toko fahavalo, ny “chazon” no teny hebreo iray hafa izay adika hoe “fahitana.” Mifandraika amin’ny “fisehoana,” ny fahitana “marah” dia manondro mariky ny lalana, ary ny fahitana “chazon” kosa dia manondro vanim-potoana ara-paminaniana. Misy firindrana avy amin’Andriamanitra amin’ireo teny roa adika hoe “fahitana” ao amin’ny toko fahavalo, amin’ny heviny fa ny teny hebreo “mareh” dia ampiasain’i Daniela ihany koa amin’ny endrika maha-vavy azy hoe “marah.” Ary amin’ny “chazon” dia asehon’i Daniela amin’ny fomba roa izany, nefa tsy amin’ny alalan’ny fifanoheran’ny lahy sy ny vavy, fa amin’ny teny roa izay manondro hevitra iray ihany, kanefa amin’ny fanaovana izany dia mivelatra amin’ny fomba tena goavana izany.
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.
Ny hoe **Chazon** dia midika hoe ny fahitana, na ny fanambaràna, na ny faminaniana; ary ilay teny adika amin’ny teny Anglisy hoe **“matter”** na **“thing”** dia ilay teny Hebreo hoe **“dabar,”** izay midika hoe **“ny teny.”** Rehefa takarina fa ilay fahitana **“chazon”** dia asehon’i Daniela koa amin’ny teny hoe **“dabar,”** dia samy maneho miaraka ny hafatra ara-paminanian’ny Tenin’Andriamanitra izy ireo. I Daniela dia mampifanohitra mandrakariva ny **“dabar”** na **“chazon”** amin’ny **“mareh.”** Raha dinihina eo amin’ny ambaratonga ara-paminaniana, ny **“hafatra ara-paminanian’ny Tenin’Andriamanitra,”** araka izay asehon’ny **“dabar”** sy **“chazon,”** rehefa ampiarahina amin’ny fahitana **“marah”** momba ny fisehoan’i Kristy, dia eo no ahazoana ireo mari-dalana masina eo amin’ny tantara ara-paminanian’ny Tenin’Andriamanitra. Ary raha ampiana ny **“marah,”** endrika vavy amin’ny teny hoe **“mareh,”** ao amin’ny andian-hevitry ny fahitana ao amin’i Daniela, dia azonao ilay fahitana fitaratra momba ny fanamarinana amin’ny finoana.
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.
Ao amin’ny fahitana farany nomena an’i Daniela, izay asehon’ireo toko telo farany ao amin’ny bokiny, i Daniela dia misolo tena vahoaka iray amin’ny andro farany izay mahafantatra ny “fahitana ara-paminaniana” ao amin’ny “Tenin’Andriamanitra,” sy ny maha-masina ireo mari-pamantarana masina izay mandrafitra ny hetsika fanavaozana an’ireo efatra arivo sy iray hetsy sy efatra alina, fa izy ireo no manaraka ny Zanak’ondry na aiza na aiza alehany ao amin’ny Teniny masina ara-paminaniana. Raha manaraka ny Zanak’ondry izy ireo, dia tarihiny ho amin’ilay fahitana fitaratra ao amin’ny Daniela 10:7 izy, izay na handosirany hiafina ao ambanin’ny fahadisoana, ka handevenana azy mandrakizay, na hanetren-tena ao amin’ny vovoka izy, hohamarinina ary homen-kery hitory ny hafatra ara-paminaniana ho an’ny andro farany.
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.
Gabriela dia mandidy an’i Daniela mba “hahafantatra” ny “teny” sy ny “fahitana.” Ny teny hebreo nadika hoe “hahafantatra” dia midika hoe “manao fanavahana ao an-tsaina.” Daniela, izay misolo tena anao sy izaho ry mpamaky malala, dia nomena didy hahafantatra ny fahasamihafana sy ny fanavahana eo amin’ny “teny” sy ny “fahitana.” Ny fahitana chazon dia maneho ny tsipika ivelan’ny tantara ara-paminaniana, ary ny fahitana mareh dia maneho ny fisehoan’i Kristy. Ny “teny” sy ny “zavatra” dia ilay teny hebreo hoe “dabar,” izay midika hoe ny Teny. Jesosy no “dabar,” fa Izy no Teny. Ny “zavatra” sy ny “teny,” samy ny “dabar,” dia aseho mifandray amin’ny fahitan’ny fisehoana.
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.
Ny dabar, izay sady raharaha no zavatra, dia ilay fahitana chazon ao amin’ny toko fahavalo koa, ary maneho ny fahitana momba ny tantara ara-paminaniana izany. Samy manondro ny tsipika ivelan’ny faminaniana ny tsirairay amin’ireo fanehoana ireo (chazon, dabar, raharaha ary zavatra), ary ny mareh, mbamin’ny endrika vehivavy anehoana azy hoe marah, kosa dia maneho ny tsipika anatiny amin’ny faminaniana. Ny vahoakan’Andriamanitra amin’ny andro farany, araka ny aseho ao amin’ny andininy voalohany amin’i Daniela folo, dia mahafantatra ny tsipika anatiny sy ivelany amin’ny tantara ara-paminaniana. Ao amin’ny bokin’ny Apokalypsy, ny tsipika anatiny dia aseho amin’ny alalan’ny fiangonana fito, ary ny tsipika ivelany dia aseho amin’ny tombo-kase fito.
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.
Rehefa hitan’i Daniela, taorian’ny fifadian-kanina nandritra ny iraika amby roapolo andro, ny fahitana an’i Kristy, dia ny fanehoana amin’ny endrika femina ny fahitana mareh no hitany. Ny mareh dia ny “fisehoana”; ary raha nahita an’i Kristy Daniela, dia ny fahitana “marah” no hitany; ary na dia midika hoe fisehoana aza ny mareh, ny endrika femina amin’io teny io dia midika hoe “fitaratra.” Ampahafantarin-dRahavavy White antsika fa ny fahitana izay hitan’i Daniela dia ilay fahitana izay hitan’i Jaona; ary i Jaona dia nahita izany fahitana izany fony Kristy tao amin’ny fitoerana masina any an-danitra.
“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.’
“Tamin’ny fotoana namangian’i Gabriela dia tsy afaka nandray fampianarana fanampiny intsony ny mpaminany Daniela; nefa taona vitsivitsy tatỳ aoriana, noho ny faniriany hahalala bebe kokoa ny amin’ireo lohahevitra izay mbola tsy nohazavaina tanteraka, dia nanolo-tena indray izy hitady fahazavana sy fahendrena avy amin’Andriamanitra. ‘Tamin’izany andro izany izaho Daniela dia nisaona hafatra nandritra ny herinandro telo feno. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tao am-bavako, sady tsy nanosotra diloilo ny tenako mihitsy aho…. Dia nanandratra ny masoko aho ka nijery, ary, indro, nisy lehilahy iray niakanjo lamba rongony, ary ny valahany nofehezina volamena tsara avy any Ofaza. Ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fijerin’ny tselatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny lokon’ny varahina voakiky mamirapiratra, ary ny feon’ny teniny tahaka ny feon’ny vahoaka maro.’”
“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.
“Tsy iza akory fa ny Zanak’Andriamanitra mihitsy no niseho tamin’i Daniela. Ity famaritana ity dia mitovy amin’ilay nomen’i Jaona rehefa naseho taminy i Kristy tao amin’ny Nosin’i Patmo. Ankehitriny ny Tompontsika dia tonga miaraka amin’ny iraka hafa avy any an-danitra mba hampianatra an’i Daniela ny amin’izay hitranga amin’ny andro farany. Nomena an’i Daniela izany fahalalana izany ary voarakitra tamin’ny tsindrimandrin’Andriamanitra ho antsika, izay ihavian’ny faran’izao tontolo izao.”
“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.
“Ny fahamarinana lehibe nasehon’ny Mpanavotra izao tontolo izao dia ho an’izay mitady ny fahamarinana tahaka ny mitady rakitra miafina. Efa lehilahy antitra Daniela. Ny fiainany dia nandalo teo afovoan’ireo zavatra manintona tao amin’ny lapan’ny mpanjaka jentilisa, ny sainy voasesiky ny raharahan’ny fanjakana lehibe iray; kanefa mivily hiala amin’izany rehetra izany izy mba hampahory ny fanahiny eo anatrehan’Andriamanitra sy hitady fahalalana ny amin’ny fikasan’ny Avo Indrindra. Ary ho valin’ny fifonany dia nampitaina avy tany amin’ny kianjan’ny lanitra ny fahazavana ho an’izay hiaina amin’ny andro farany. Koa amin’ny fahazotoana manao ahoana àry no tokony hitadiavantsika an’Andriamanitra, mba hanokafany ny fahatakarantsika hahazoantsika mamantatra ny fahamarinana nentina ho antsika avy any An-danitra.” Review and Herald, 8 Febroary 1881.
The 144,000
Ny 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 dia mahatakatra ilay “zavatra” sy ilay “fahitana,” ary izy dia fantatra amin’ny anarana hoe Daniela sady koa Beltesazara. Ny fiovan’anarana ao amin’ny faminaniana dia maneho fifandraisana ara-panekena, koa Daniela dia maneho ny vahoakan’ny fanekena amin’ny andro farany, dia ireo efatra arivo amby efatra alina amby iray hetsy, izay sedrain’ny fahitan’i Kristy ao amin’ny tempoly. Izany fitsapana izany no miteraka fisarahana eo amin’ny sokajin’ny mpivavaka roa.
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.
Ary izaho Daniela irery no nahita ny fahitana; fa ireo lehilahy izay niaraka tamiko tsy nahita ny fahitana; nefa toran-kovitra lehibe no nahazo azy, ka dia nandositra niafina izy. Daniela 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.
I Daniela dia mamantatra mivantana ny fitsapana faharoa sy ny fitsapana momba ny tempoly izay mifandray amin’ny vahoakan’Andriamanitra amin’ny andro farany; fitsapana iray izay miorina amin’ny fahitana an’i Kristy ao amin’ny fitoerana masina any an-danitra. Ny fahitana ao amin’ny andininy fahafito dia ny endrika maha-vavy an’ilay fahitana mareh, izay aseho ho ilay fahitana marah. Raha mamaly ny fahitana momba ny tempolin’i Kristy araka ny valin-tenin’i Daniela ianao, dia haseho aminao ilay “zavatra” ara-paminaniana sy ilay “fahitana” ara-paminaniana.
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.”
Raha mifandray amin’ilay fahitana mitovy indrindra momba ny tempolin’i Kristy ianao amin’ny alalan’ny fandosirana mba hiery, dia miditra ao amin’ny haizina mandrakizay ianao. Ny fitsapana momba ny tempoly, izay fitsapana faharoa amin’ireo dingana telo amin’ny filazantsara mandrakizay, dia ialohavan’ny fitsapana voalohany sady fototra iorenana. Ny fanontaniana mitsapa ny fanorenana dia aseho ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay isehoan’i Roma ho “mpandroba ny firenenao” izay manangana ny “fahitana.”
The Time is at Hand
Efa Antomotra ny Fotoana
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.”
Telo sy tapany andro taorian’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, dia tamin’ny 31 Desambra 2023 no nanomboka novahana ny fanambaràn’i Jesosy Kristy, fa “efa akaiky ny fotoana.”
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.
Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa antomotra ny andro. … Ary hoy izy tamiko: Aza asiana tombo-kase ny tenin’ny faminaniana amin’ity boky ity; fa antomotra ny andro. Apokalypsy 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.
Ny “fotoana” izay manamarika ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy dia voatonona eo am-piandohan’ny bokin’ny Apokalypsy, ary eo amin’ny fiafaran’ny boky dia io fanambarana mitovy io ihany no ampiana amin’ilay fanambarana alfa, amin’ny alalan’ny fanambarana 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.
Ny fanambarana an’i Jesosy Kristy dia voaseho ka voavaha tombo-kase, mialoha indrindra ny hifaranan’ny fotoam-pitsarana. Tamin’ny andro faharoa amby roapolo, taorian’ny fifadian-kanina naharitra iraika amby roa-polo andro, ilay “zavatra”, izay koa no “raharaha”, izay koa no dabar na ny Teny, izay koa no fahitana chazon momba ny tantara ara-paminaniana ivelany, dia nambara tamin’i Daniela raha niaina ilay fahitana marah, toy ny fitaratra, momba ny Mpisoronabe any an-danitra tao amin’ny Efitra Masina Indrindra izy.
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 dia maneho ireo izay manana ny fanandraman’ny fahitan’ny fitaratra, ary izay mahatakatra koa ny fisehoan’i Kristy ara-paminaniana, mbamin’ny tantara ivelany izay asehon’ny fahitana chazon. Ny fahitana marah dia maneho an’i Kristy ho mari-dalana ara-paminaniana, ary ny endrika vehivavy amin’io teny io ihany dia maneho ny fanandramana vokarina amin’ny fijerena ny voninahitr’Andriamanitra, araka izay asehon’i Daniela, Jaona, Isaia, Rahavavy White, ary ny mpaminany hafa.
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.
Amin’ity ambaratonga ity, ny fahitana ivelany chazon dia maneho ny fitsapana fototra, ary ny fahitana mareh momba ny fisehoan’i Kristy ao anatin’ny filaharan’ny zava-mitranga ara-paminaniana dia ny fitsapana ny tempoly. Efa niseho tao amin’ny Toerana Masina Indrindra ao anatin’ny Toerana Masina Indrindra anao manokana va Kristy? Any no iombonan’ny maha-Andriamanitra sy ny maha-olombelona. Izany no fitsapana izay tsy maintsy hozahana, alohan’ny hifaranan’ny fotoam-pahasoavana amin’ny fitsapana litmus. Ny fitsapana litmus, izay mampiseho ny toetra, dia ny fahitana marah toy ny fitaratra.
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.
Tamin’ny 31 Desambra 2023 dia nanomboka ny fizahan-toetra ivelany momba ny fanorenana, teo ambonin’ilay hoe “jiolahin’ny firenenao” ao amin’ny andininy fahaefatra ambin’ny folo; ary nony notokanana ny papa ankehitriny tamin’ny 8 Mey 2025 dia niorina ny “fahitana” ao amin’ny andininy fahaefatra ambin’ny folo. Nifindra ho amin’ny fizahan-toetra ny tempoly ny fizahan-toetra ny fanorenana. Hatramin’ny 9 Mey 2025 dia efa eo am-pandehanana ny fizahan-toetra ny tempoly. Ny fitsanganan’ny vavolombelona roa tamin’ny 31 Desambra 2023 dia naseho tao amin’ny andininy fahairaika ambin’ny folo ao amin’ny Apokalypsy iraika ambin’ny folo, ary ny fitsanganana izay nanomboka tamin’io daty io dia niseho tao anatin’ny vanim-potoanan’ny Ady ao Okraina, izay nanomboka tamin’ny 2014 ka niakatra ambaratonga tamin’ny 2022. Nihaona tao amin’izany tantara izany ny tsipika ivelany sy anatiny amin’ny faminaniana. Tamin’ny 31 Desambra 2023 dia efa eo am-pandehanana ny asa fametrahana fanorenana, asa iray izay notondroin’ny tantaran’ny 1798 ka hatramin’ny 1840, ary koa ny 1840 ka hatramin’ny 1844, ary koa ny 19 Aprily 1844 ka hatramin’ny 22 Oktobra 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.
Daniela toko faha-iraika ambin’ny folo andininy faha-iraika ambin’ny folo dia tonga teo amin’ny tantara amin’ny maha-tsipika ivelan’ny faminaniana azy ary mifandray amin’ilay tantara mihitsy izay tsipika anatiny ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Tamin’ny taona 2014 no nanomboka ny Ady tao Okraina, araka ny tandindon’ny ady tao Raphia tamin’ny 217 talohan’i Kristy. Tamin’ny taona 2015, ilay mpanjaka fahefatra sady manankarena lavitra kokoa ao amin’ny andininy faha-roa amin’i Daniela toko faha-iraika ambin’ny folo dia nitsangana ka nanambara ny fikasany hirotsaka hofidiana ho amin’ny toeran’ny filoham-pirenena. Izany fanambarana izany dia nampahatezitra ireo mpaneran-tany manana sain-drakona, izay aseho ho fanjakan’i Gresy.
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.
Ny Apokalypsy toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo, dia nanondro ny 31 Desambra 2023 ho fotoana izay nitsanganan’ny vavolombelona roa tamin’ny maty. Ny vanim-potoana hatramin’ny 18 Jolay 2020 ka hatramin’ny 31 Desambra 2023 dia noheverina avy eo ho “efitra” ara-paminaniana. Tamin’ny fiafaran’ny “vanim-potoanan’ny efitra” dia nisy feo nanomboka niantso tamin’ny Jolay 2023, ary avy eo, marina tokoa roa ambin’ny folo hetsy sy enim-polo andro taorian’ilay faminaniana tsy tanteraka tao Nashville, tamin’ny 18 Jolay 2020, dia nanomboka nanokatra ny Teniny ara-paminaniana ny Liona avy amin’ny fokon’i Joda. Ny fanokafana ny Tenin’Andriamanitra ara-paminaniana dia miteraka mandrakariva fizahan-toetra misy dingana telo, araka izay aseho ao amin’ny Daniela toko faha-roa ambin’ny folo.
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.
Maro no hodiovina, sy hatao fotsy, ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy; ary tsy hisy amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra. Daniela 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.
Ao amin’ny Apokalypsy toko fahasivy ambin’ny folo, ny ampakarina dia miomana, ary avy eo dia omena fitafiana fotsy izy. Ireo fitafiana fotsy ireo dia maneho fa vonona ny ampakarina, ary izany dia mitranga ao amin’ny Apokalypsy toko fahasivy ambin’ny folo, rehefa vohaina ny varavaran’ny lanitra. Alohan’ny hampahafotsiana ny ampakarina amin’ny fitafian’ny fahamarinan’i Kristy, dia diovina aloha izy.
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.
Tamin’ny 31 Desambra 2023 no nanombohan’ny fitsapana ny fanorenana fototra mba hanadiovana izay te ho madio. Izany fanadiovana izany dia tanterahina amin’ny alalan’ny fitomboan’ny fahalalana, fa ny Liona avy amin’ny firenen’i Joda tamin’izany dia nanomboka namaha ny tombo-kase tamin’ny fanambarana farany momba ny Tenany. Tafiditra ao amin’izany fanambarana izany fa Izy no hany fanorenana fototra azo apetraka. Ny fandavana ny fahamarinana fototra izay manondro fa Roma no “mpandroba amin’ny vahoakanao,” dia fandavana ilay hany fanorenana fototra azo apetraka.
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.
Nanomboka ny 31 Desambra 2023 ny dingam-pitsapana iray izay avy hatrany dia namoaka fisarahana teo amin’ny sokajy roa. Ilay Liona avy amin’ny firenen’i Joda dia efa nanokatra izao fa ny fahatanterahana ara-tantara ny andininy faha-efatra ambin’ny folo dia tamin’ny 8 Mey 2025, ary tamin’ny fanaovany izany dia nanamafy Izy ny famantarana nataon’i Miller an’i Roma ho tandindona izay mametraka ny fahitana ivelan’ny faminaniana. Rehefa niverina i Trump tamin’ny 2024, dia nahatanteraka ny andininy faha-telo ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo izy; ary ao amin’ny andininy manaraka dia manamarika ny taona 2025 isika, miaraka amin’ny fifidianana an’i Papa Leo. Samy notokanana tamin’ny 2025 na i Trump na ilay mifanandrify aminy amin’ny maha-antikristy.
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.
Ny daty izay amaritanay ao anatin’ity hetsika ity dia, amin’ny ankapobeny, fijery aoriana nohamasinina. Faritanay ho taona 1989 ny fotoana farany, avy eo tamin’ny 1996 no nanaovana ho ara-drafitra ny hafatra. Tamin’ny 9/11 dia nomen-kery ilay hafatra efa voaorina ara-drafitra. Tamin’ny fanolorana ny Tabilao-n’i Habakoka tamin’ny 2012, ary nifarana tamin’ny Janoary 2013, no nametrahana ny fanorenana.
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.
Tamin’ny 18 Jolay 2020 no tonga ny fahadisoam-panantenana voalohany, avy eo tamin’ny Jolay 2023 dia nisy feo nanomboka niantso tany an-efitra, ary tamin’ny 31 Desambra 2023 no nanomboka ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy ary nanomboka ny fitsapana fototra ivelany voalohany.
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.
Tamin’ny 8 Mey 2025 no nanomboka ny fitsapana faharoa ao amin’ny tempoly, dia ny fitsapana anatiny. Eo anoloana indrindra ny fitsapana fahatelo, dia ny fitsapana farany. Ao no haseho miharihary raha manana ny menaky ny hafatra asehon’ny fitsapana voalohany sy ivelany ny fanahy, ary koa ny menaka manaraka azy avy amin’ny fitsapana faharoa anatiny. Ny fitsapana dia maneho ny ivelany, avy eo ny anatiny, ary farany ny fanandramana.
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.
Ny zotra anatiny amin’ny faminaniana dia ahitana ireo marika efa notononiko teo aloha. Ny tsirairay amin’ireo marika ireo dia mifandrindra amin’ireo marika mitovy ao amin’ny tantaran’ny Millerita. Ny taona 1798, amin’ny maha-andron’ny farany azy, dia mifandraika amin’ny 1989, izay andron’ny farany koa. Teo no nanokafan’ilay Liona avy amin’ny fokon’i Joda ny Teniny, fa Izy no Teny. Rehefa nahatanteraka ny anjara asan’ilay mpaminany tsy nankatò tamin’ny fikomiana fototra nataon’i Jeroboama ny Advantisma, tamin’ny niverenany hihinana niaraka tamin’ilay mpaminany mpandainga tao Betela, dia niverina tamin’ireo tohan-kevitry ny Protestanta lavo izy ireo, izay nampiasaina hanoherana ny fanondroan’i William Miller ireo fotoana fito. Noho izany antony izany dia tsy takany tanteraka, raha mba takany akory, ny antony maha-1863 ny marika farany ho an’ny hetsika alfa an’ny anjely voalohany sy faharoa.
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.
Noho izany antony izany, tsy misy heviny aminy ny hoe 126 taona izany, mariky ny 1 260, mariky ny “efitra” izay manarona ny tantara hatramin’ny 1863 ka hatramin’ny fotoana farany amin’ny 1989. Tamin’ny fiafaran’ny efapolo taona dia i Josoa no nitarika ny hetsika hiditra ao amin’ny Tany Nampanantenaina. Tamin’ny 1989 dia nanomboka ny asa hitarihana ny hetsika omega-ny hivoaka avy ao amin’ny “efitra” 1863 ka hatramin’ny 1989 ny Tompo, tahaka ny nitondrany ny hetsika alpha hivoaka avy ao amin’ny “efitra” 538 ka hatramin’ny 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.
Tamin’ny taona 1989 no novahana ny tombo-kasen’ny fahitana momba ny Reniranon’i Hiddekel, izay maneho ireo toko telo farany ao amin’ny Daniela, tahaka ny namohana ny fahitana momba ny Reniranon’i Ulai, izay maneho ny toko faha-7, faha-8 ary faha-9 ao amin’ny Daniela, tamin’ny 1798. Roanjato sy roapolo taona taorian’ny namoahana ny Baiboly King James, dia namoaka voalohany ny hafany mifototra amin’ny fahitan’i Ulai i William Miller, ka noho izany dia nampiorina ara-dalàna ny hafany tamin’ny 1831; tahaka izany koa no namoahana voalohany ny hafatry ny Hiddekel tamin’ny 1996, roanjato sy roapolo taona taorian’ny 1776, taona nahaterahan’ilay tany be voninahitra dia i Etazonia.
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.
Ny fandrafetana ara-dalàna nataon’i Miller ny hafatra, roa-jato sy roapolo taona taorian’ny dikan-teny King James, dia manondro an’i William Miller ho ilay iraka masina voalohany indrindra izay nampiasa ny faminanian’ny Baiboly, na ny ao amin’ny Testamenta Taloha na ny ao amin’ny Testamenta Vaovao, mba hampisy fifohazana sy fanavaozana. Masina avy amin’Andriamanitra ny Baiboly, ary nifandray tamin’ny maha-olombelona izy, roa-jato sy roapolo taona tatỳ aoriana, mba hamoaka ny hafatr’i 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.
I Jesosy no Alfa sy Omega, ary Izy no Tenin’Andriamanitra; koa ny famoahana ny King James Version-n’ny Baiboly tamin’ny 1611 dia mametraka an’i Jesosy na eo amin’ny 1611, na koa eo amin’ny 1831. Miseho amin’ny fotoanan’ny farany Kristy amin’ny maha-Liona avy amin’ny fokon’i Joda Azy; ary rehefa atao amin’ny endrika voafaritra tsara ny hafatra, dia Izy no Alfa sy Omega ary ny Teny. Ny fifandraisan’i Miller amin’ny fiandohana dia ekena amin’izany fa samy manasongadina ny famoahana ny hafatra na ny fiandohana na ny fiafarana. Ny 1776 hatramin’ny 1996 dia mitondra ireo toetra ireo ihany, na dia samy hafa aza.
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.
Ny hafatry ny Hidekela dia ny hafatry ny lalàn’ny Alahady any Etazonia araka ny aseho ao amin’ny andininy faha-iraika amby efapolo ao amin’ny Daniela iraika ambin’ny folo. Ny taona 1776 sy ny famoahana ny Fanambaràna ny Fahaleovantena dia maneho ny fiandohan’ilay fe-potoana roanjato sy roapolo taona izay nifarana tamin’ny famoahana, araka ny fitarihan’ny fitondran’Andriamanitra, fa tsy tamin’ny fanomezana anarana niniana natao, ilay boky mitondra ny lohateny hoe Time of the End. Tamin’io taona io ihany, 1996, dia nomena anay ny fikambanana ara-panompoana iray mitondra ny anarana hoe Future for America. Ny hafatry ny tany be voninahitra, izany hoe Etazonia, dia nohamarinina tamin’ny fomba ofisialy niaraka tamin’ny fifandraisana mivantana teo amin’ny fiandohana sy ny fiafaran’ny faminaniana. Ny marika lehibe rehetra teo amin’ny tantaran’ny Millerita dia naverina avokoa teo ambanin’ny lamina mitarika ao amin’ny fanoharana ny amin’ireo virijina folo. Samy manana fiandohana sy fiafarana voamariky ny famoahana iray avy ireo fe-potoana roanjato sy roapolo taona roa ireo.
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.
Ny hafatra sy ny fomba fiasan’i Miller dia nohamafisina sy nomen-kery tamin’ny fahatanterahan’ny silamo amin’ny loza faharoa. Izay nampiasain’ny Tompo hanomezana hery ny hafatra dia ny fitsipiky ny andro ho taona an’i Miller, ary ilay fitsipika izay nanome hery ny hafatra sy ny fomba fiasa tamin’ny 9/11, tamin’ny nidinan’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo niverina nidina indray, dia ilay fidinana izay efa nataony tamin’ny 11 Aogositra 1840, araka ny aseho ao amin’ny toko fahafolon’ny Apokalypsy. Ireo anjely roa ireo dia maneho fisehoana ara-paminaniana an’i Kristy amin’ny maha-anjely Azy. Ilay fitsipika izay fototra iorenan’ny hetsiky ny 9/11 tahaka ny naha-fototra ny fitsipiky ny andro ho taona tamin’ny hetsiky ny 11 Aogositra 1840 dia izao: ny tantaran’ny Millerite dia averina ao amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina.
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.
Rehefa tonga teo amin’ny tantaran’ny omega sy ny anjely fahatelo ny fahatanterahan’ny faminanian’ny silamo momba ny loza fahatelo, izay nifanaraka tamin’ny fahatanterahan’ny faminanian’ny silamo momba ny loza voalohany sy faharoa, izay tonga teo amin’ny tantaran’ny alpha sy ny anjely voalohany ary faharoa—dia nohamafisina tamin-kery toy izany koa ny fitsipika fa averina ao amin’ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina ny tantaran’ny Millerita, tahaka ny naha-voamarina tsara ny fitsipik’i Miller hoe andro iray ho taona iray mifandraika amin’ny loza voalohany sy faharoa ao amin’ny Apokalypsy toko faha-9. Ny sasany izay mety mahalala ny faminaniana ara-potoana momba ny telon-jato iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay aseho ao amin’ny Apokalypsy 9:15, dia mety tsy hahazo ny hevitro teo aloha. Aoka hazavaiko.
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.
Ny loza voalohany sy faharoa dia mifanaraka amin’ny tantaran’ny anjely voalohany sy faharoa, ary ny tantaran’ny loza fahatelo dia mifanaraka amin’ny tantaran’ny anjely fahatelo. Ny hevitra eto dia izao: ny fiandohan’ilay vanim-potoana telo-jato sy iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay aseho ao amin’ny tantaran’ny loza faharoa, dia hita ao amin’ny tantaran’ny loza voalohany. Misy faminaniana dimam-polo amby zato taona ao amin’ny tantaran’ny loza voalohany ao amin’ny Apokalypsy toko faha-sivy, ary amin’ny andro izay ifaranan’izany vanim-potoana ara-paminaniana izany no iantombohan’ny faminaniana telo-jato sy iraika amby sivifolo taona sy dimy ambin’ny folo andro. Ireo faminaniana roa ireo dia mampifandray mivantana ny loza voalohany sy faharoa, koa rehefa nambara ny faminaniana momba ny Silamo, mifototra amin’ny foto-kevitry ny andro ho taona iray, izany faminaniana izany dia faminaniana momba ny loza voalohany sy faharoa an’ny Silamo, izay no hafatra nanamafy ny fomba fandalinan’i Miller sy ny hafany tao amin’ny tantaran’ny anjely voalohany sy faharoa.
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.
Rehefa nifarana izany tantara izany tamin’ny 22 Oktobra 1844, dia nanomboka naneno ny trompetra fahafito; ary ny trompetra fahafito dia sady loza fahatelo no zava-miafin’ny toe-panahy araka an’Andriamanitra, dia Kristy ao anatinareo, fanantenana ny voninahitra. Izany trompetra izany dia hafatra fampitandremana ivelany sady hafatra fampitandremana anatiny. Noho izany antony izany, ny faminaniana 2 520 taona dia ampifandraisina amin’ny fitsaharana amin’ny taona fahafito ho an’ny tany, izay ahitana ny jobily. Tamin’ny 22 Oktobra 1844 no nanomboka naneno ny trompetra fahafito ho fahatanterahan’ny faminaniana 2 520 taona sy 2 300 taona.
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.
Fa amin’ny andron’ny feon’ilay anjely fahafito, raha vao hanomboka hitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpaminany mpanompony. Apokalypsy 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.
Ny 22 Oktobra 1844 no Andro Fanavotana, ary ny trompetra filazana ny Jobily dia tokony hotsoka amin’ny Andro Fanavotana. Hatramin’izany fotoana izany dia velona ao anatin’ny tantaran’ny anjely fahatelo isika, ary koa ao anatin’ny loza fahatelo, izay ny trompetra fahafito. Tamin’ny 11 Aogositra 1840 dia nidina ilay anjely mahery ao amin’ny Apokalypsy faha‑10 mba hanazava ny tany amin’ny voninahiny, tahaka ny nataon’ilay anjely ao amin’ny Apokalypsy faha‑18 tamin’ny 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.
Tamin’ny taona 2012 ka hatramin’ny Janoary 2013 dia novokarina ny andian-dahatsoratra mitondra ny lohateny hoe Habakkuk’s Tables, ary nifanandrify tamin’ny famoahana ny tabilao mpisava lalana 1843 tamin’ny Mey 1842 izany. Tamin’izay no napetraka ny fanorenan’ilay hetsika, na ilay hetsika alpha an’ny anjely voalohany sy faharoa izany, na ny hetsiky ny anjely fahatelo, fa ny latabatra roa an’i Habakoka dia voatenona tao anatin’ny tantara sy ny hafatra. Ny faminaniana tsy tanteraka tamin’ny 18 Jolay 2020 dia nifanitsy tamin’ny 19 Aprily 1844, ary efa nanomboka ny fotoana fiandrasana ao amin’ilay fanoharana.
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.
Tany efitra naharitra 1 260 andro no nifarana tamin’ny fanokafana ny tombo-kase tamin’ny 31 Desambra 2023. Tsara ny mahatsiaro fa indroa i Kristy no nanadio ny tempoliny tamin’ny fandotoana masina azy, araka ny iantsoan-dRahavavy White azy. Nanao izany Izy tamin’ny fiandohana sy tamin’ny famaranana ny asany, ka nahatonga ireo fanadiovana roa ireo ho fanadiovana alfa sy 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.
Mampifanaraka mazava tsara ny fanadiovana voalohany ny tempoly amin’ny 9/11 sy ny feo voalohany i Rahavavy White, izay ambarany ho andininy telo voalohany ao amin’ny Apokalypsy valo ambin’ny folo. Avy eo dia faritany ho ny fanadiovana faharoa ny tempoly, ary koa ny lalàna Alahady, ilay “feo hafa” ao amin’ny andininy fahefatra. Ny 19 Aprily 1844 no fanadiovana voalohany ny tempoly ho an’ny Millerita, ary ny 22 Oktobra 1844 no faharoa. Tao anatin’ny enina amby efapolo taona nanomboka tamin’ny 1798 ka hatramin’ny 1844 no nanorenana ny tempolin’ny Millerita, ary hita ao amin’ny tantaran’ireo fahadisoam-panantenana roa, izay samy maneho fanadiovana ny tempoly, ny fractal iray amin’ny fanorenana ny tempolin’ny Millerita. Momba ny tempoly izany tantara izany.
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.
Nanomboka tamin’ny 18 Jolay 2020 ka hatramin’ny 31 Desambra 2023, dia natory ireo virijina nandritra ny fotoana niandrasana. Rehefa mifoha izy ireo, dia mifoha ho amin’ny andraikiny hametraka ny fanorenana sy hanangana ny tempoly. Hatramin’izany fotoana izany, i Kristy, amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, dia namaha ny fahazavana ara-paminaniana; ary ny fahazavana ara-paminaniana voavaha dia mamokatra mandrakariva fizotry ny fitsapana misy dingana telo, izay mifarana amin’ny fitsapana faratampony izay isehoan’ny toetra amam-panahy, nefa tsy ambolena velively. Amin’io fitsapana faratampony io dia handray firotsahan’ny Fanahy Masina ireo virijina mahatoky, izay mihoatra lavitra noho ny fanehoana rehetra ny herin’Andriamanitra teo amin’ny vahoakan’Andriamanitra izay voarakitra hatrizay. Hisy fitomboan’ny fahazavana izay tsy mbola vavolombelonina hatrizay. Koa amin’izany, dia hanolotra tsipika ara-tantara iray hafa aho, izay manohana ny fitoviana eo amin’ny tantaran’ny Millerita sy ny an’ireo iray hetsy sy efatra arivo amby efatra alina.
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.
Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky, mandra-pahatongan’ny andro farany: maro no hivezivezy eroa sy etsy, ary hitombo ny fahalalana. Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ireo teny ireo mandra-pahatongan’ny andro farany. Maro no hodiovina sy ho fotsiana ary hozahan-toetra; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:4, 9, 10.
We will continue these things in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
Singularity
Tokan-tena tokana
Elon Musk claimed on February 21, 2026 that “we are now in ‘singularity’”.
Nilaza i Elon Musk tamin’ny 21 Febroary 2026 fa “isika dia ao anatin’ny ‘singularity’ izao.”
Technological Singularity
Singa ara-teknolojika
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.
Ny “singularité technologique” (izay antsoina matetika fotsiny hoe “ny singularité”) dia fotoana iray heverina hitranga amin’ny ho avy, izay ahatonga ny fandrosoana ara-teknolojia—entin’ny faharanitan-tsaina artifisialy indrindra indrindra—ho tonga haingana sy mahery vaika loatra ka miroso amin’ny hafainganam-pandeha mihoatra ny fifehezan’ny olombelona sy ny fahafahany mahatakatra azy, ka mitarika fiovàna lalina sy tsy azo vinaniana eo amin’ny sivilizasiona olombelona. Ny hevi-dehibe fototra ao anatin’izany dia fipoahan’ny faharanitan-tsaina: raha vantany vao mamorona rafitra AI iray izay manan-tsaina kokoa noho ny olombelona hendry indrindra isika (izay antsoina matetika hoe Artificial Superintelligence na ASI), dia afaka manavao endrika sy manatsara ny tenany haingana kokoa noho izay azon’ny ekipa olombelona rehetra natao hatramin’izay io rafitra io. Izany no mamorona tsingerin’ny fanatsarana ny tena miverimberina, izay ampitomboina avo roa heny hatrany hatrany ao anatin’ny fe-potoana fohy dia fohy ny fahaiza-manao (andro → ora → minitra), ka mahatonga ny fivoarana manaraka ho mipoaka tampoka sy tsy ho hain’ny “olombelona talohan’ny singularité” vinaniana na tarihina amin’ny fomba misy heviny. Ny voambolana hoe “singularité” dia nalaina avy amin’ny fizika sy ny matematika, izay ao amin’ny “lavaka mainty,” ny singularité dia ilay teboka izay ahatonga ny hery misintona ho tsy manam-petra ary rava eo ny lalànan’ny fizika fantatsika amin’izao fotoana izao—tsy azontsika jerena na vinaniana izay mitranga any ankoatry ny 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.
Tahaka izany koa, ny singularité technologique dia heverina ho “faravodilanitry ny zava-mitranga” eo amin’ny tantara: azontsika vinaniana ny fironana hatreo amin’io teboka io, nefa any ankoatra azy dia manjary manjavozavo amin’ny sain’olombelona tsy mbola nohamafisina ny ho avy.
Brief History and Main Thinkers
Tantara fohy sy ireo mpandinika fototra
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).
Taona 1950—Nipoitra tany am-piandohana ny voa fototra hita ao amin’ny asan’ilay mpahay matematika John von Neumann (izay niresaka ny amin’ny fiovan’ny teknolojia mihafaingana) sy ilay mpahay matematika sady mpandinika sora-miafina I.J. Good (izay tamin’ny 1965 no nanoritsoritra ny “fipoahan’ny faharanitan-tsaina” rehefa mamolavola milina tsaratsara kokoa ny milina).
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—Ilay mpahay siansa momba ny solosaina sady mpanoratra tantara foronina ara-tsiansa, Vernor Vinge, no nampalaza ny hevitra maoderina ao amin’ny lahatsorany hoe The Coming Technological Singularity. Naminany izy fa hamorona faharanitan-tsaina mihoatra noho ny an’ny olombelona isika any anelanelan’ny taona 2005–2030, ka aorian’izany dia hifarana “ny vanim-potoanan’ny olombelona” (amin’ny heviny hoe ny olombelona tsy tohanan-javatra dia tsy ho ilay faharanitan-tsaina manjaka intsony).
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—Ilay mpamorona sy mpandinika ny ho avy, Ray Kurzweil, no nitondra io hevitra io ho eo amin’ny sain’ny besinimaro tamin’ny bokiny, The Singularity Is Near. Lazainy fa ho tonga eo amin’ny manodidina ny taona 2045 ny singularité, entin’ny fitomboana ara-pôlitika mitombo avo roa heny amin’ny herin’ny kajy informatika (araka ny Lalàny momba ny Fiverenan-javatra Mihamafaingàna), ny nanoteknôlôjia, ny bioteknôlôjia, ary ny fifandraisan’ny atidoha sy ny solosaina. Nifikitra tsy an-kijanona tamin’io fe-potoana io izy, ary vao haingana no nanamafisany indray ny AGI amin’ny 2029 sy ny singularité eo amin’ny manodidina ny 2045.
Timeline Predictions (as of early 2026)
Faminaniana ny fotoana (hatramin’ny fiandohan’ny taona 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.
Nifintina sy nihamafy tsikaritra tao anatin’ny taona vitsy lasa ny vinavina noho ny fandrosoana tena haingana teo amin’ny maodelim-piteny lehibe, ny rafitra fisainana, ary ny lalàn’ny fanitarana: Ny fomba fijery tena mahery setra / manantena amin’ny fotoana akaiky indrindra (2026–2027): Ny mpitarika malaza sasany eo amin’ny sehatry ny IA (oh., Dario Amodei avy ao amin’ny Anthropic, Elon Musk) dia efa nanambara ampahibemaso fa ny faharanitan-tsaina ambony indrindra na zavatra mitovy andraikitra amin’izay mety hampipoitra ny singularity dia mety ho tonga sahady amin’ny 2026 na ao anatin’ny 1–3 taona.
Median expert surveys still cluster around 2040–2050 for full superintelligence/singularity.
Mbola mifantoka eo amin’ny taona 2040–2050 ihany ny salanisan’ny fanadihadiana ataon’ny manam-pahaizana momba ny fotoana hahatongavan’ny superintelligence/singularity feno.
Two camps of possible outcomes
Toby roa mety hitranga
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.
Utopiana / manana fanantenana → fahabetsahana mahery vaika, fanafoanana ny aretina sy ny fahantrana, tsy fahafatesana amin’ny fomba mahomby amin’ny alalan’ny fampakarana ny saina ao anaty rafitra nomerika na ny nanôfitsaboana, ny olombelona miara-mitambatra amin’ny IA (transhumanisma), famahana ao anatin’ny minitra vitsy ireo olana ara-tsiansa izay tsy voavaha hatrizay.
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.
ဒစ်စတိုပီယန် / အဆိုးမြင်ဆန်သော → လူသား၏ ကိုယ်ပိုင်လုပ်ဆောင်နိုင်စွမ်းနှင့် ထိန်းချုပ်နိုင်စွမ်း ဆုံးရှုံးခြင်း၊ ကိုက်ညီမှုလွဲချော်ခြင်း (AI သည် လူသားတန်ဖိုးများနှင့် ထောင့်မှန်ကွဲသည့် သို့မဟုတ် ရန်လိုဆန့်ကျင်သည့် ရည်မှန်းချက်များကို လိုက်နာဆောင်ရွက်ခြင်း)၊ စီးပွားရေးနှင့် လူမှုရေး ပြိုလဲကျရှုံးမှု၊ သို့မဟုတ် လူသားজাতိအတွက် တည်ရှိမှုဆိုင်ရာ အန္တရာယ်များပင် ဖြစ်နိုင်သည်။
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.
Ny singularité dia tsy hoe “AI tena mandroso” fotsiny, fa ilay fotoana izay ahafahan’ny fivoaran’ny teknolojia miala amin’ny fetran’ny hafainganam-pandeha biolojika/olombelona ka tonga dingana mahaleo tena sy tsy voafehy intsony. Na hitranga amin’ny 2026, 2030, 2045 izany, na tsy hitranga mihitsy, dia mitoetra ho iray amin’ireo fanontaniana misokatra manan-danja indrindra eo amin’ny tantaran’ny olombelona amin’izao fotoana izao.
The Time of the End – 1989
Ny Fotoanan’ny Farany – 1989
The Networked World Begins
Manomboka ny Tontolo Mifamatotra anaty Tambajotra
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.
ការផ្លាស់ប្ដូរពីការគណនាដែលដាច់ដោយឡែក ទៅកាន់ការគណនាដែលតភ្ជាប់គ្នា។ Tim Berners-Lee ស្នើឡើងនូវ World Wide Web នៅ CERN (1989)។ ការស្រាវជ្រាវពាណិជ្ជកម្មអំពីបណ្ដាញប្រសាទសិប្បនិម្មិត ពង្រីកខ្លួន (ការប្រើប្រាស់ផ្នែកយោធា + ផ្នែកសិក្សាអប់រំ) ខណៈដែល Intel 80486 ត្រូវបានដាក់ចេញ—សមត្ថភាពនៃការគណនាផ្ទាល់ខ្លួនកើនឡើងយ៉ាងខ្លាំង ហើយ ARPANET ផ្លាស់ប្ដូរទិសទៅរកអ្វីដែលក្លាយជាអ៊ីនធឺណិតសម័យទំនើប។ មុនពេលនេះ ការគណនាមានអានុភាពខ្លាំង ប៉ុន្តែភាគច្រើននៅដាច់ដោយឡែកពីគ្នា។ បន្ទាប់ពីឆ្នាំ 1989 ការគណនាក្លាយទៅជាការតម្រង់ទិសដោយបណ្ដាញ។ បណ្ដាញប្រសាទសិប្បនិម្មិតនៅឆ្នាំ 1989 នៅស្ថិតក្នុងដំណាក់កាលដំបូង មានកម្រិតដោយផ្នែករឹង ហើយភាគច្រើនជាប្រព័ន្ធលំនាំដែលត្រូវបានបន្ថែមដោយច្បាប់—ប៉ុន្តែយោធា និងមន្ទីរពិសោធន៍ស្រាវជ្រាវបានចាប់ផ្ដើមសាកល្បងប្រព័ន្ធរៀនសូត្រ សម្រាប់ការកំណត់គោលដៅ ការណែនាំ និងការចាត់ថ្នាក់សញ្ញារួចហើយ។ នេះគឺជាស្រទាប់មូលដ្ឋានសម្រាប់អ្វីៗទាំងអស់ដែលបានកើតមានឡើងនៅពេលក្រោយ។
The Message Formalized – 1996
Ny Hafatra Natao ho amin’ny Endrika Ofisialy – 1996
The Internet Commercial Explosion
Ny Fipoahan’ny Varotra Ara-barotra ao amin’ny Aterineto
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.
Ny Tranonkala dia lasa ampahibemaso, ara-barotra, ary maneran-tany. Miroso ny adin’ny Netscape sy ny mpitety tranonkala, ary Amazon sy eBay manaporofo fa miasa ny varotra an-tserasera. Niorina i Google (tamin’ny anarana hoe BackRub tao Stanford, 1996), ary ny fandraisana ny Windows 95 dia nanafaingana ny fampiasan’ny mpanjifa ny solosaina. Ny taona 1996 no fotoana nitsaharan’ny Aterineto tsy ho sehatra akademika intsony ka lasa sehatra ara-toekarena. Ny fotodrafitrasa nanomboka tamin’ny 1989 dia tonga tamin’ny sehatra mifanaraka amin’ny haben’ny mpanjifa tamin’izay. Ny vanim-potoanan’ny dot-com dia tsy momba ny tranonkala akory—fa momba ny fanaovana ny raharaham-barotra ho niomerika. Io vanim-potoana io no nanova ny varotra, ny dokam-barotra, ny fitadiavana vaovao, ary ny lamina fifandraisana.
Message Empowered – 9/11, 2001
Hafatra Nampaherezina — 9/11, 2001
The Mobile + Platform Era Begins
Manomboka ny Vanim-potoanan’ny Mobile + Platform
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.
Fanadihadiana an-tsary ny haino aman-jery + fotodrafitrasa rahona tany am-piandohana + aterineto malalaka mandeha mandrakariva. Apple namoaka ny iPod (manomboka ny tontolo iainana nomerika azo entina), Wikipedia natomboka (maodelin’ny sehatra fahalalana iombonana), niakatra be ny fandraisana ny aterineto malalaka, Amazon nanomboka tamim-pahanginana nanorina izay tonga AWS tatỳ aoriana. Taorian’ny 9/11 dia nihafaingana tamin-kery lehibe ny teknolojian’ny fanaraha-maso, ary nitombo haingana ny fotodrafitrasa fanadihadiana angona. Eto no napetraka ny fiandohan’ny informatika rahona, ny tontolo iainan’ny sehatra, ny fanjakazakan’ny votoaty nomerika, ny fotodrafitrasa mifandray mandrakariva, ary ny fototra iorenan’ny tambajotra sosialy sy ny finday marani-tsaina.
Foundation Laid – Habakkuk’s Tables – 2012, 2013
Fototra Napetraka – Ny Tabilao-n’i Habakoka – 2012, 2013
The Deep Learning Breakthrough
Ny Fandrosoana Lehibe eo amin’ny Fianarana Lalina
The Birth of Modern Artificial Intelligence
Ny Fahaterahan’ny Faharanitan-tsaina Artifisialy Maoderina
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.
Io no fotoana lehibe nanapaka lalana izay nitsaharan’ny tambajotra neuronal tsy ho sehatra andrana intsony ka tonga hery azo ampiharina marina— ilay tetezana tena izy mampifandray ny vanim-potoanan’ny “platform/cloud” tamin’ny 2001 sy ny fipoahan’ny “generative AI” tamin’ny 2023. Septambra 2012: AlexNet (tambajotra neuronal lalina mampiasa convolution) no mandresy ny fifaninanana ImageNet tamin’ny elanelana goavana—ka nandrava tanteraka ny algorithma rehetra teo aloha. Ity zava-nitranga tokana ity dia ekena maneran-tany ao amin’ny fikarohana AI ho fotoana nahaterahan’ny deep learning maoderina. 2012: Ny ekipan’i Geoffrey Hinton dia manaporofo fa ny tambajotra neuronal lalina, rehefa ampiofanina amin’ny GPU, dia mahay mianatra ho azy ireo endri-javatra mirafitra ambaratonga. 2013: Google dia mahazo ny orinasan’i Hinton (DNNresearch). Tampoka teo, ny indostria dia mandrotsaka vola an’arivony tapitrisa ao amin’ny deep learning. Ny fandrosoan’ny GPU an’i NVIDIA (CUDA) dia lasa fitaovana manara-penitra ho an’ny AI. Ny fitaovana big data (Spark 1.0 navoaka tamin’ny 2013) dia mivoatra miaraka amin’izany, ka manome fahafahana ny angon-drakitra goavana ilaina ho an’ny deep learning.
Unsealing – 2023
Famoahana ny Tombo-kase – 2023
Generative AI Crosses the Threshold
Ny AI mamokatra dia miampita ny tokonam-baravarana
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.
Ny AI dia tonga azo idirana, azo ampiasaina, ary miteraka fanelingelenana ara-toekarena. Tsy hoe “tambajotra neuraly nohatsaraina” fotsiny. Ity no fotoana anoratran’ny AI kaody, hamokarany sary, hanatanterahany ho azy ny asa ataon’ny mpiasa birao, hanitarany amin’ny ambaratonga lehibe ny asa mitaky fisainana; ary sambany ny AI no mitsahatra tsy ho voafetra amin’ny sehatra manokana ka tonga fitaovana ara-tsaina azo ampiasaina amin’ny ankapobeny.
2026 – Singularity?
2026 – Singularity?
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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 ho toy ny fanesorana ny tombo-kasen’ny fotoan’ny farany mihitsy (manomboka ny fifandraisana anaty tambajotra, fototra iorenan’ny fivezivezen’ny fahalalana maneran-tany; mifamatotra amin’ny firodanan’ny URSS ho famantarana ho an’ny vanim-potoana faran’ny fizahan-toetran’ny Advantisma).
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1996 as the formalization of the message (commercial web scales the information economy, digitizing commerce and discovery).
1996 ho fananganana ara-dalàna ny hafatra (ny tranonkala ara-barotra no nampitombo ny toekaren’ny fampahalalana, ka nanao nomerika ny varotra sy ny fahitana).
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2001 as the empowerment of the message (platforms, cloud, always-on access lay the digital ecosystem for collective, mobile knowledge).
2001 ho toy ny fanomezam-pahefana ny hafatra (ireo sehatra, ny rahona, ary ny fahafahana miditra lalandava no mametraka ny tontolo iainana ara-nomerika ho an’ny fahalalana iombonana sy azo entina mandehandeha).
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2012/2013 as the laying of the foundation for true intelligence (deep learning breakthrough makes machine understanding practical and scalable).
2012/2013 ho fametrahana ny fanorenana ho an’ny faharanitan-tsaina marina (ny fandrosoana lehibe teo amin’ny fianarana lalina no nahatonga ny fahatakaran’ny milina ho azo ampiharina sy azo velarina amina ambaratonga lehibe).
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2023 as the unsealing climax (generative AI crosses into general-purpose cognition, making knowledge creation and reasoning accessible and disruptive).
2023 ho toy ny fara tampony amin’ny fanokafana ny tombo-kase (ny AI generativa dia miampita mankamin’ny fahaiza-misaina azo ampiasaina amin’ny ankapobeny, ka mahatonga ny famoronana fahalalana sy ny fanjohian-kevitra ho mora tratrarina sady manakorontana ny rafitra).
The progression is elegant: each stage builds cumulatively on the prior one, shifting from connectivity → commercialization → ecosystem → intelligence → cognition.
Ny fivoarana dia kanto: ny dingana tsirairay dia miorina miangona eo ambonin’ilay teo alohany, mifindra avy amin’ny fifandraisana → fandraharahana ara-barotra → rafitra tontolo iainana → faharanitan-tsaina → fahaiza-misaina.
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.
Ny taona 2012/2013 no fihodinan-javatra sarobidy indrindra; fotoana izay nanaporofoan’ny tambajotra neurônaly ny fahaizany mianatra ho azy amin’ny ambaratonga mirindra sy mifandimby (fandresen’i AlexNet/ImageNet, fanamarinana ny asan’i Hinton, fahafahan’ny fampitomboana amin’ny alalan’ny GPU), ka nahatonga ny fipoahan’ny famoronana tamin’ny 2023 ho zavatra tsy azo nosakanana. Raha tsy nisy ilay fiovam-pandrindrana tamin’ny 2012, dia tsy ho nahavokatra ilay fahafaha-manao ankapobeny mitovitovy amin’ny an’i ChatGPT ny modely transformer (2017) sy ny fampitomboana goavana.