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.”

Dina tanggal 18 Juli 2020, kuciwa anu kahiji dina gerakan nu saratus opat puluh opat rébu téh sumping. Éta kajadian dina “sajarah nu disumputkeun” tina ayat kaopat puluh dina Daniel sabelas. Kuciwana kajadian geus jauh asup kana “sajarah nu disumputkeun” éta—hiji sajarah anu dimimitian ku runtuhna Uni Soviét dina taun 1989. Ayat kaopat puluh hiji ngawakilan hukum Minggu di Amérika Sarikat, anu ogé diwakilan dina ayat ka genep belas dina pasal anu sarua. “Muka segel” bebeneran-bebeneran anu ngawangun “sajarah nu disumputkeun” tina ayat kaopat puluh dina taun 2023 dipidangkeun ku Daniel dina pasal dua belas. Pasal sapuluh nepi ka dua belas téh hiji visi anu sarua, jeung visi éta dimimitian ku nandakeun yén Daniel ngawakilan “anu wijaksana” anu ngarti boh kana pesen internal boh kana pesen éksternal tina nubuat, anu di dinya diwakilan minangka “perkara éta” jeung “eta visi.”

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.

Dina taun katilu pamaréntahan Kores, raja Pérsia, aya hiji perkara anu diungkabkeun ka Daniél, anu ngaranana disebut Béltesyazar; sarta perkara éta téh leres, nanging mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana éta perkara, jeung miboga pamahaman kana éta tetenjoan. Daniel 10:1.

Two Visions

Dua Visi

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.”

“Perkara” jeung “tetenjoan” ngawakilan tetenjoan nubuat anu batiniah jeung anu lahiriah, sarta Daniel ngawakilan hiji umat anu ngarti kana duanana, sabab boh “perkara” boh “tetenjoan” éta “diungkabkeun” ka Daniel dina pasal sapuluh. Dina éta pasal, dina poé ka dua puluh dua, tetenjoan ngeunaan Kristus di Bait Suci “diungkabkeun” ka Daniel. Kecap Ibrani anu ditarjamahkeun jadi “perkara” ditarjamahkeun jadi “hal” dina pasal salapan, sarta di dinya ogé dipidangkeun dina patalina jeung “tetenjoan.”

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.

Dina awal panyuhun-panyuhun hidep parentah geus medal, sarta kuring geus datang pikeun nembongkeun ka hidep; sabab hidep kacida dipikanyaahna: ku sabab éta ngartikeun perkara ieu, jeung perhatikeun ieu tetenjoan. 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.”

Kecap “thing” dina pasal sapuluh téh nyaéta kecap anu sarua anu ditarjamahkeun jadi “matter” dina ayat dua puluh tilu pasal salapan. Dina titingalian panungtungan Daniel dina pasal sapuluh nepi ka dua belas; “thing” dina pasal sabelas atawa “matter” dina pasal sapuluh, duanana patali jeung “the vision.” “The vision” téh nyaéta kecap Ibrani, “mareh,” sarta hartina “appearance.” Daniel ngaidentipikasi dua “visions” dina bukuna, sanajan salah sahiji tina dua “visions” éta diwawakilan dina wangun feminin lajeng deui dina wangun maskulin. Daniel dina ayat hiji pasal sapuluh ngawakilan jalma-jalma anu ngartos kana “vision” ngeunaan “appearance,” kitu deui kana “matter” atawa “thing.” Dina pasal dalapan Daniel ngaidentipikasi dua “visions” anu silih pakait. Dina basa Inggris kecap vision kapanggih dalapan kali dina éta pasal, sarta salah sahiji kecap Ibrani anu ditarjamahkeun jadi “vision” nyaéta “mareh,” sedengkeun anu séjén nyaéta “chazon.” Mareh hartina “appearance,” sarta chazon hartina “a dream, a revelation or an oracle.” Kontéks pasal dalapan netepkeun yén nalika kecap “mareh” ditarjamahkeun jadi “vision,” éta ngawakilan “the 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.

Salaku conto, éta téh “mareh” atawa “titingalian penampakan” dina Daniel 8:14, hartina yén dina tanggal 22 Oktober 1844 Kristus bakal ngadadak nembongan di Bait Allah minangka panggenepan Utusan Perjangjian dina Maleakhi pasal tilu, anu ceuk Sister White memang digenepan dina 22 Oktober 1844. Nalika Sister White ngécéskeun yén malaikat dina Wahyu sapuluh anu turun sarta nempatkeun hiji sampéanna di darat jeung hiji deui di laut téh “teu kirang ti pribadi Yesus Kristus,” anjeunna keur nandaan hiji waymark dina nubuat, tempat Kristus nembongan. Éta téh salah sahiji tina loba panampakan-Na. Anjeunna nembongan dina waktu hudangna Musa nurutkeun Yudas. Di dinya Anjeunna nembongan minangka Mikail, panghulu malaikat, tapi sanajan kitu éta tetep hiji panampakan nubuat. Titingalian mareh dina pasal dalapan ogé ditarjamahkeun jadi “penampakan,” saluyu jeung hartina.

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.

Sarta kajadian, nalika kuring, nya éta kuring Daniel, parantos ningali éta titingalian, sarta milarian hartina, mangka, beh aya anu nangtung di payuneun kuring, rupana kawas manusa. Daniel 8:15.

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

Kontéks di dieu nétélakeun yén malaikat Jibril anu miboga “penampilan saperti manusa,” sarta kecap “penampilan” téh nyaéta mareh, nyaéta penampilan visi Kristus; sabab sakumaha Kristus dilambangkeun ku Mikail, panghulu malaikat, jeung ku malaikat anu gagah perkasa dina Wahyu sapuluh, sacara profétis Kristus bisa silih-gantikeun jeung perlambangan malaikat, komo ogé manusa. Boh Jibril dina éta ayat, boh Kristus dina Wahyu sapuluh, atawa salaku Mikail panghulu malaikat, masing-masing ngawakilan hiji pesen, sarta ku sabab kitu Sister White ngabandingkeun malaikat-malaikat dina Wahyu boh jeung pesen anu ku maranéhna diwakilan, boh jeung jalma-jalma anu ngumumkeun pesen anu diwakilan ku éta malaikat. Kaleresan ieu kacida pentingna nepi ka dina tilu ayat kahiji tina Wahyu pasal hiji, tilu ayat anu ngumumkeun dibukana meterai Wahyu Yesus Kristus, pas saméméh mangsa kasempetan rahmat ditutup, sabab “waktuna geus deukeut,” prosés komunikasi Allah ka manusa sacara husus diidentifikasi minangka hiji pesen ti Rama, anu dipasrahkeun ka Putra, anu saterusna masrahkeun éta pesen ka hiji malaikat, anu tuluy mawa éta ka hiji manusa, anu dina giliranana ngirimkeunana ka jamaah-jamaah. Unggal léngkah dina prosés komunikasi éta téh suci jeung kudus, sarta kasucian anu disucikeun éta dilambangkeun dina waymarks profétis nalika Kristus nembongan minangka Diri-Na sorangan, atawa ngalangkungan hiji malaikat, manusa, atawa pesen. Nalika Anjeunna sacara langsung ngahubungkeun Diri-Na dina hiji waymark, éta téh visi “penampilan” “mareh.”

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

Wahyu Yesus Kristus, anu dipaparinkeun ku Allah ka Anjeunna, pikeun mintonkeun ka para hamba-Na perkara-perkara anu moal lila deui kudu kajadian; sarta éta dipiunjukkeunana ku jalan malaikat-Na ka Yohanes, hamba-Na; anu geus méré kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala hal anu ku anjeunna geus katingali. Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kecap-kecap tina nubuat ieu, sarta anu ngajaga hal-hal anu katulis di jerona; sabab waktuna geus deukeut. … Sarta Anjeunna ngandika ka kaula, “Ulah disegel kecap-kecap nubuat tina ieu kitab, sabab waktuna geus deukeut. Anu lalim, mugi tetep lalim kénéh; jeung anu najis, mugi tetep najis kénéh; jeung anu bener, mugi tetep bener kénéh; jeung anu suci, mugi tetep suci kénéh.” Wahyu 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.

Dina pasal dalapan, “chazon” nya éta kecap Ibrani séjén anu ditarjamahkeun jadi “visi.” Dina patalina jeung “panémbong,” visi “marah” keur ngaidéntifikasi hiji tanda jalan, sedengkeun visi “chazon” keur ngaidéntifikasi hiji mangsa nubuat. Aya simétri ilahi dina dua kecap anu ditarjamahkeun jadi “visi” dina pasal dalapan, dina harti yén kecap Ibrani “mareh” ogé dipaké ku Daniel dina wangun femininna, nyaéta “marah.” Ngeunaan chazon, Daniel ngagambarkeunana ku dua cara, lain ngaliwatan kontras maskulin jeung feminin, tapi ku dua kecap anu ngaidéntifikasi harti anu sarua, tapi ku ngalakukeun kitu, éta ngalegaan sacara éksponénsial.

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 hartina tetenjoan, atawa orakel, atawa nubuat; sedengkeun kecap anu dina basa Inggris ditarjamahkeun jadi “matter” atawa “thing” téh nyaéta kecap Ibrani “dabar,” anu hartina “the word.” Lamun kahartos yén tetenjoan “chazon” ogé digambarkeun ku Daniel ku kecap “dabar,” mangka duanana babarengan ngalambangkeun amanat-amanat nubuat tina Firman Allah. Daniel salawasna ngabédakeun “dabar” atawa “chazon” jeung “mareh.” Lamun ditempo dina tataran nubuat, “amanat-amanat nubuat tina Firman Allah,” sakumaha dilambangkeun ku “dabar” jeung “chazon,” nalika dihijikeun jeung tetenjoan “marah” ngeunaan penampilan Kristus, mangka anjeun meunang patokan-patokan suci dina sajarah nubuat tina Firman Allah. Satuluyna, lamun anjeun nambahan “marah,” wangun feminin tina kecap “mareh,” kana runtuyan harti tetenjoan dina kitab Daniel, mangka anjeun meunang tetenjoan kaca pangilon ngeunaan pembenaran ku iman.

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.

Dina teténjoan panungtungan Daniel, anu kagambarkeun ku tilu bab panungtungan dina bukuna, Daniel ngawakilan hiji umat dina poé-panungtungan anu ngartos kana “teténjoan nubuatan” tina “Firman Allah,” jeung kana kasucian tina tanda-tanda jalan anu suci anu ngawangun gerakan pembaruan ti saratus opat puluh opat rébu, sabab maranéhna téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat dina Firman nubuatan-Na anu suci. Nalika maranéhna nuturkeun Anak Domba, Anjeunna nungtun maranéhna ka teténjoan kaca eunteung dina Daniel 10:7, tempat maranéhna boh ngungsi pikeun nyumput dina kasalahan, tempat maranéhna dikurebkeun salalanggengna, atawa direndahkeun dina lebu, dibenerkeun, sarta dipaparin kakawasaan pikeun maparin pesen nubuatan ngeunaan poé-panungtungan.

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.

Jibril maréntahkeun ka Daniél supaya “ngartos” boh “perkara” boh “titingalian.” Kecap Ibrani anu ditarjamahkeun jadi “ngartos” ngandung harti “ngabédakeun sacara batin dina pikiran.” Daniél, anu ngawakilan anjeun jeung abdi, nu maca anu dipikanyaah, diparéntahkeun pikeun ngartos bédana jeung pabédaan antara “perkara” jeung “titingalian.” Titingalian chazon ngagambarkeun garis lahiriah sajarah nubuat, sedengkeun titingalian mareh ngagambarkeun panampakan Kristus. “Perkara” jeung “hal” téh nyaéta kecap Ibrani “dabar” anu hartina Firman. Yesus téh “dabar,” sabab Anjeunna nyaéta Firman. “Hal” jeung “perkara,” duanana minangka “dabar,” dipidangkeun dina patalina jeung titingalian ngeunaan panampakan.

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

Dabar, anu mangrupa perkara jeung hal éta, ogé mangrupakeun visi chazon dina pasal dalapan, sarta éta ngagambarkeun visi sajarah nubuat. Unggal tina éta gambaran (chazon, dabar, perkara, jeung hal) nandakeun garis lahiriah tina nubuat, sedengkeun mareh, jeung ungkapan fémininna, nyaéta marah, ngagambarkeun garis batiniah tina nubuat. Umat Allah dina poé-poé panungtungan, anu diwakilan dina ayat hiji tina Daniel sapuluh, ngartos boh garis batiniah boh garis lahiriah tina sajarah nubuat. Dina kitab Wahyu, garis batiniah diwakilan ku tujuh garéja, sarta garis lahiriah diwakilan ku tujuh segel.

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.

Nalika Daniel ningali tetenjoan Kristus sanggeus puasa salila dua puluh hiji poé, anjeunna ningali éksprési feminin tina tetenjoan mareh. Mareh téh hartina “penampakan,” jeung nalika Daniel ningali Kristus, anjeunna ningali tetenjoan “marah”; sarta sanajan mareh hartina penampakan, wangun feminin tina kecap anu sarua hartina “kaca eunteung.” Sister White nétélakeun ka urang yén tetenjoan anu ditingali ku Daniel téh nyaéta tetenjoan anu ditingali ku Yohanes, sarta Yohanes ningali éta tetenjoan nalika Kristus aya di Bait Suci sawarga.

“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.’

“Dina mangsa kunjungan Jibril, nabi Daniel teu sanggup narima pangajaran salajengna; tapi sababaraha taun ti harita, ku sabab hoyong uninga leuwih jero ngeunaan perkara-perkara anu can acan dipedar sapinuhna, anjeunna deui masrahkeun dirina pikeun neangan cahya jeung hikmah ti Allah. ‘Dina poe-poe eta, kuring Daniel keur milu sedih salila tilu minggu pinuh. Kuring henteu dahar roti nikmat, daging jeung anggur henteu asup kana sungut kuring, kitu deui kuring henteu ngolesan diri sarerea pisan…. Tuluy kuring ngangkat panon, sarta ningali, lah aya saurang lalaki make papakean linen, pingpingna dikencengan ku emas murni ti Uphaz. Awakna oge kawas baril, beungeutna siga kilat, panonna kawas lampu seuneu, leungeun jeung sukuna warnana siga tambaga digosok nepi ka ngagenclang, jeung sora kecap-kecapna kawas sora riungan jalma-jalma anu loba.’”

“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.

“Teu kurang ti Putra Allah sorangan anu nembongan ka Daniél. Ieu gambaran sarua jeung anu dipasihkeun ku Yohanes waktu Kristus dinyatakeun ka manéhna di Pulo Patmos. Gusti urang ayeuna sumping bareng jeung utusan sawarga séjén pikeun ngajar Daniél ngeunaan naon anu bakal kajadian dina poé-poé panungtungan. Pangaweruh ieu dipasihkeun ka Daniél sarta ku ilham dicatet pikeun urang, anu ka urang tungtung-tungtung dunya geus datang.

“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.

“Kabeneran-kabeneran agung anu dipedalkeun ku Panebus dunya téh pikeun jalma-jalma anu neangan kabeneran saperti neangan harta anu disumputkeun. Daniel téh saurang lalaki sepuh. Hirupna geus kaliwatan di tengah-tengah kameumeut hiji karaton kapir, pikiranna kabebeng ku urusan-urusan hiji kakaisaran anu gedé; tapi anjeunna nyingkir ti sakabéh éta pikeun ngahinakeun jiwana di payuneun Allah, sarta neangan pangaweruh ngeunaan maksud-maksud Nu Maha Luhur. Jeung minangka waleran kana paneda-paneda anjeunna, caang ti palataran sawarga ditepikeun pikeun maranéh anu baris hirup dina poé-poé panungtungan. Ku kituna, kalawan kasungguhan anu sakumaha gedéna, urang kudu neangan Allah, supaya Mantenna muka pangarti urang pikeun ngartos kabeneran-kabeneran anu dibawa ka urang ti Sawarga.” Review and Herald, 8 Pébruari 1881.

The 144,000

144.000 urang

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 ngartos kana “hal” jeung “tetempoan,” sarta anjeunna dicirian minangka Daniel jeung ogé salaku Beltesyasar. Parobahan ngaran dina nubuat ngagambarkeun hiji hubungan perjangjian; ku sabab éta, Daniel ngawakilan umat perjangjian ahir, nyaéta saratus opat puluh opat rébu, anu diuji ku tetempoan ngeunaan Kristus di Bait Suci. Ujian éta nyababkeun pamisahan dua golongan jalma anu nyembah.

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.

Jeung kuring, Daniél, nyalira anu ningali éta tetenjoan; sabab jalma-jalma anu marengan kuring teu ningali éta tetenjoan; tapi hiji geger anu kacida hébatna narajang maranéhna, nepi ka maranéhna kabur pikeun nyumputkeun diri. Daniel 10:7.

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

Daniel keur langsung ngidentipikasi ujian kadua jeung ujian Bait Suci anu patali jeung umat Allah dina poé-poé panungtungan; hiji ujian anu dumasar kana ningali Kristus di tempat suci sawarga. Tetenjoan dina ayat katujuh téh mangrupa wangun feminim tina tetenjoan mareh, anu digambarkeun minangka tetenjoan marah. Lamun anjeun ngaréspon kana tetenjoan Bait Suci ngeunaan Kristus sakumaha anu digambarkeun ku réspon Daniel, “hal” nubuat jeung “tetenjoan” nubuat éta bakal “diungkabkeun” ka anjeun.

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.”

Upama aranjeun ngahubungkeun diri kana visi bait Kristus anu sarua ku cara ngungsi pikeun nyumput, aranjeun asup kana poék langgeng. Ujian bait, anu mangrupa ujian kadua tina tilu léngkah injil langgeng, didahului ku ujian kahiji anu jadi dasar. Patarosan ujian ngeunaan dasar-dasar dilambangkeun dina ayat opat welas tina Daniel sabelas, dimana Roma dilambangkeun minangka “anu ngarampog umat maneh” anu netepkeun “visi.”

The Time is at Hand

Waktuna geus deukeut

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.”

Tilu satengah poé sanggeus kuciwana tanggal 18 Juli 2020, dina 31 Désémber 2023 panyingkapan Yesus Kristus mimiti dibuka segelna, sabab “waktuna geus deukeut.”

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.

Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap tina ieu nubuat, sarta ngajaga hal-hal anu dituliskeun di jerona: sabab waktuna geus deukeut. … Jeung manéhna nyarios ka kuring, Ulah nyégél ucapan-ucapan tina nubuat kitab ieu: sabab waktuna geus deukeut. Wahyu 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.

“Waktos” anu nandakeun kabukana Wahyu Yesus Kristus dirujuk dina awal kitab Wahyu, sarta dina ahir kitab éta pamedal anu sarua nambihan kana pamedal alfa ku pamedal 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.

Panyingkabna Yesus Kristus dibuka pas sateuacan panutupan mangsa kasempetan rahmat. Dina poe ka dua puluh dua, sanggeus puasa salila dua puluh hiji poe, “perkara” éta, anu ogé mangrupa “urusan,” anu ogé mangrupakeun dabar atawa Firman, anu ogé mangrupakeun tetenjoan chazon ngeunaan sajarah kenabian lahiriah, diungkabkeun ka Daniel nalika anjeunna ngalaman tetenjoan eunteung, marah, ngeunaan Imam Agung sawarga di Tempat Nu Maha Suci.

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 ngagambarkeun jalma-jalma anu miboga pangalaman tina tetenjoan eunteung, sarta anu ogé ngartos kana panampakan-panampakan nubuat ngeunaan Kristus, kitu deui sajarah lahiriah anu diwakilan ku tetenjoan chazon. Tetenjoan marah ngagambarkeun Kristus minangka hiji pananda jalan kenabian, sedengkeun wangun feminin tina kecap anu sarua ngagambarkeun pangalaman anu dihasilkeun ku jalan nenjo kamulyaan Allah, sakumaha anu diwakilan ku Daniel, Yohanes, Yesaya, Sister White, jeung nabi-nabi séjén.

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.

Dina tingkatan ieu, titingalian lahiriah chazon ngagambarkeun ujian dasar, sarta titingalian mareh ngeunaan panampakan Kristus dina runtuyan kajadian nubuat mangrupa ujian Bait Suci. Naha Kristus parantos nembongan di Tempat Nu Maha Suci di jero Tempat Nu Maha Suci anjeun sorangan? Di dinya kadebatan ngahiji jeung kamanusaan. Ieu téh ujian anu kudu kaliwatan, saméméh mangsa kasempetan ditutup dina ujian litmus. Ujian litmus anu nganyatakeun tabiat nyaéta titingalian marah tina kaca paningal.

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.

Dina tanggal 31 Désémber 2023, ujian lahiriah tina pondasi mimiti lumangsung dina “jalma-jalma garong ti bangsamu” dina ayat opat welas, sarta waktu paus ayeuna diresmikeun dina tanggal 8 Méi 2025, “tetempoan” dina ayat opat welas téh ditetepkeun. Ujian pondasi ngalih kana ujian Bait Allah. Ti saprak 9 Méi 2025, ujian Bait Allah geus keur lumangsung. Kabangkitan dua saksi dina tanggal 31 Désémber 2023 dilambangkeun dina ayat sabelas tina Wahyu sabelas, sarta kabangkitan anu dimimitian dina tanggal éta lumangsung dina jero mangsa Perang Ukraina anu dimimitian dina 2014, tuluy ngaronjat dina 2022. Garis-garis nubuat lahiriah jeung batiniah patepung dina sajarah éta. Dina tanggal 31 Désémber 2023, pagawéan netepkeun hiji pondasi geus keur lumangsung, hiji pagawéan anu dilambangkeun ku sajarah 1798 nepi ka 1840, sarta ogé ku 1840 nepi ka 1844, sarta ogé ku 19 April 1844 nepi ka 22 Oktober 1844.

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

Daniel pasal sabelas ayat sabelas nembongan dina sajarah minangka garis ramalan lahiriah sarta patalina jeung sajarah anu sarua pisan nu mangrupa garis batiniah tina Wahyu pasal sabelas. Dina taun 2014, Perang Ukraina mimiti, sakumaha dilambangkeun ku perang Raphia dina taun 217 SM. Dina taun 2015, raja kaopat anu jauh leuwih beunghar dina ayat kadua Daniel pasal sabelas, ngadeg sarta ngumumkeun niatna pikeun nyalonkeun diri kana jabatan présidén. Pangumuman éta ngamurkakeun para globalis anu dipingpin ku pikiran naga, anu dilambangkeun minangka wewengkon Grecia.

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.

Wahyu pasal sabelas, ayat sabelas, nandakeun tanggal 31 Désémber 2023 salaku titik nalika dua saksi dihudangkeun deui. Mangsa ti 18 Juli 2020 nepi ka 31 Désémber 2023 tuluy kaharti minangka hiji “padang gurun” nubuat. Dina ahir “mangsa padang gurun” éta, hiji sora mimiti ngagero dina bulan Juli 2023, tuluy pas sarébu dua ratus genep puluh poé sanggeus ramalan Nashville anu gagal, dina 18 Juli 2020, Singa ti kaom Yuda lajeng mimiti muka segel Firman nubuat-Na. Muka segel Firman nubuat Allah salawasna ngahasilkeun hiji prosés pangujian tilu léngkah, sakumaha geus ditetepkeun dina Daniel pasal dua welas.

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.

Loba jalma bakal dimurnikeun, dijadikeun bodas, sarta diuji; ari jalma-jalma durhaka bakal tetep ngalakonan kajahatan; sarta euweuh sahiji jalma durhaka anu bakal ngarti; tapi jalma-jalma anu wijaksana bakal ngarti. Daniel 12:10.

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

Dina Wahyu salapan welas, pangantén awewe nyiapkeun dirina, tuluy anjeunna dipaparin pakean bodas. Eta pakean bodas ngalambangkeun yen pangantén awewe geus siap, sarta hal eta kajadian dina Wahyu salapan welas nalika jandéla-jandéla sawarga dibuka. Saméméh pangantén awewe dijadikeun bodas ku pakean kabeneran Kristus, anjeunna ti heula dipurifikasi.

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.

Dina tanggal 31 Désémber 2023, ujian kana pondasi mimiti lumangsung pikeun nyucikeun jalma-jalma anu rék jadi suci. Panyucian éta kalaksanakeun ku nambahanana pangaweruh, sabab Singa ti kaom Yuda, harita, mimiti muka segel wahyu panungtung ngeunaan diri-Na. Wahyu éta ngawengku yén Anjeunna téh hiji-hijina pondasi anu bisa diteundeun. Nolak kana bebeneran dasar anu nandakeun yén Roma téh “para garong umat anjeun,” sarua jeung nolak hiji-hijina pondasi anu bisa diteundeun.

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.

Tanggal 31 Désémber 2023 ngamimitian hiji prosés pangujian anu geuwat ngahasilkeun hiji pamisahan kana dua golongan. Singa ti kaom Yuda ayeuna parantos muka segel yén panggenapan sajarah tina ayat opat welas téh tanggal 8 Méi 2025, sarta ku ngalakukeun kitu; Anjeunna ngukuhkeun idéntifikasi Miller ngeunaan Roma minangka lambang anu netepkeun teténjoan lahiriah tina nubuat. Nalika Trump balik deui dina taun 2024, manéhna minuhan ayat tilu welas tina Daniel sabelas, tuluy dina ayat salajengna, urang nandaan taun 2025, ku kapilihna Paus Leo. Boh Trump boh padan antikristusna diresmikeun dina taun 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.

Tanggal-tanggal anu urang tanda dina gerakan ieu sajatina mangrupa paningal ka tukang anu geus disucikeun. Urang nangtukeun waktu ahir téh taun 1989, tuluy pemormalkan ieu amanat lumangsung dina taun 1996. Dina 9/11 amanat anu geus dipormalkan éta dipasihan kakawasaan. Dina pamedaran Méja-Méja Habakuk dina taun 2012, sarta réngsé dina Januari 2013, pondasi-pondasi éta diteundeun.

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.

Dina tanggal 18 Juli 2020 datang kuciwa nu kahiji, tuluy dina Juli 2023 hiji sora mimiti ngagero di padang gurun, sarta dina tanggal 31 Désémber 2023 dibukana mimiti Wahyu Yesus Kristus jeung ujian dasar lahiriah nu kahiji mimiti lumangsung.

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.

Dina tanggal 8 Méi 2025, ujian Bait Allah internal anu kadua mimiti lumangsung. Ujian litmus anu katilu geus caket pisan. Di dinya bakal katembong écés naha jiwa miboga minyak tina amanat anu dilambangkeun ku ujian anu kahiji jeung éksternal, sarta minyak nu ngiringan tina ujian internal anu kadua. Éta pangujian ngagambarkeun anu éksternal, tuluy anu internal, tuluy pangalaman.

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.

Jalur nubuat internal diwangun ku waymark-waymark saméméhna anu kakara ku abdi dicutat. Saban waymark éta sajajar jeung waymark-waymark anu sarua dina sajarah Millerite. 1798 salaku waktu akhir saluyu jeung 1989, anu ogé mangrupa waktu akhir. Di dinya Singa ti kaom Yuda muka segel Firman-Na, sabab Anjeunna teh Firman. Nalika Adventisme ngalaksanakeun peran nabi anu henteu taat dina pemberontakan dasar Yéroboam ku mulang pikeun dahar jeung nabi bohong ti Bétel, maranéhna mulang kana argumentasi Protestanisme nu geus ragrag anu dipaké ngalawan idéntifikasi William Miller ngeunaan tujuh waktu. Ku sabab ieu, maranéhna henteu ngartos sacara lengkep, lamun enya ogé ngartos, naha 1863 teh waymark pamungkas pikeun gerakan alfa tina malaikat kahiji jeung kadua.

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.

Ku sabab ieu, euweuh hartina pikeun maranéhna yén éta téh 126 taun, lambang tina 1.260, lambang hiji “padang gurun” anu ngawengku sajarah ti 1863 nepi ka waktu ahir dina 1989. Dina ahir opat puluh taun Yosua mingpin éta gerakan asup ka Tanah Perjangjian. Dina 1989 Gusti mimiti pagawéan mingpin gerakan omega-Na kaluar tina “padang gurun” 1863 nepi ka 1989, sakumaha Anjeunna geus ngaluarkeun gerakan alfa tina “padang gurun” 538 nepi ka 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.

Dina taun 1989, tetenjoan ngeunaan Walungan Hiddekel anu ngalambangkeun tilu pasal panungtung tina kitab Daniel dibuka segelna, sakumaha tetenjoan ngeunaan Walungan Ulai anu ngalambangkeun pasal 7, 8, jeung 9 tina kitab Daniel dibuka segelna dina taun 1798. Dua ratus dua puluh taun sanggeus medalna Alkitab King James, William Miller pikeun kahiji kalina medalkeun pesenna dumasar kana tetenjoan Ulai, ku kituna ngarumuskeun pesenna sacara resmi dina taun 1831; kitu deui pesen Hiddekel, anu pikeun kahiji kalina dimedalkeun dina taun 1996, dua ratus dua puluh taun sanggeus 1776, tempat kalahiran tanah anu mulya, nyaéta Amérika Sarikat.

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.

Pangawangunan sacara resmi kana amanat éta ku Miller dua ratus dua puluh taun sanggeus versi King James nandakeun yén William Miller téh utusan suci anu pangmimitina pisan ngagunakeun nubuat-nubuat Alkitab, boh Perjanjian Heubeul boh Perjanjian Anyar, pikeun ngabalukarkeun hiji hudang rohani jeung reformasi. Alkitab téh Ilahi, sarta éta ngahubung jeung manusa dua ratus dua puluh taun saterusna pikeun ngahasilkeun amanat ti 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.

Yesus teh Alfa jeung Omega, sarta Anjeunna téh Pangandika Allah; ku kituna, medalna Alkitab King James Version dina taun 1611 nempatkeun Yesus boh dina 1611, boh ogé dina 1831. Kristus nembongan dina mangsa panungtungan minangka Singa ti kaom Yuda, tuluy nalika ieu amanat diformalkeun Anjeunna téh Alfa jeung Omega jeung Pangandika. Hubungan Miller jeung awal dipikawanoh yén boh mimiti boh tungtung sami-sami nekenkeun medalkeun amanat. 1776 nepi ka 1996 ngamuat ciri-ciri nu sarua, sanajan béda.

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.

Pesen Hidékel téh nyaéta pesen ngeunaan hukum Minggu di Amérika Sarikat sakumaha dipidangkeun dina ayat kaopat puluh hiji tina Daniel sabelas. Taun 1776 jeung diterbitkeunana Déklarasi Kamerdikaan ngawakilan titik awal pikeun mangsa dua ratus dua puluh taun anu réngsé ku hiji publikasi anu sacara providensial, lain sacara dihaja, dijudulan Time of the End. Dina taun anu sarua, 1996, hiji korporasi palayanan anu dingaranan Future for America dipasrahkeun ka urang. Pesen ngeunaan nagri anu mulya, nyaéta Amérika Sarikat, diformalkeun ku hiji patalina anu langsung antara awal jeung ahirna éta nubuat. Unggal waymark utama dina sajarah Millerite geus diulang deui dina pola pituduh tina misil paribasa sapuluh parawan. Duanana mangsa dua ratus dua puluh taun miboga awal jeung ahir anu ditandaan ku hiji publikasi.

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.

Pesen jeung métodologi Miller ditetepkeun bener sarta dikuatkeun ku hiji kacumponan Islam tina cilaka anu kadua. Naon anu dipaké ku Gusti pikeun nguatkeun pesen éta nyaéta prinsip sapoé pikeun sataun milik Miller, jeung prinsip anu nguatkeun pesen jeung métodologi éta dina 9/11, nalika turunna malaikat dina Wahyu dalapan welas ngulang deui turunna anu geus dipidamel ku Anjeunna dina 11 Agustus 1840 sakumaha digambarkeun dina pasal sapuluh Wahyu. Dua malaikat éta ngalambangkeun hiji penampakan profétis Kristus minangka malaikat. Prinsip anu sarua dasarna pikeun gerakan 9/11 sakumaha prinsip sapoé pikeun sataun pikeun gerakan 11 Agustus 1840 nyaéta yén sajarah kaum Miller diulang deui dina sajarah saratus opat puluh opat rébu.

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.

Nalika hiji kacumponan tina nubuat Islam ngeunaan cilaka katilu nepi dina sajarah omega jeung malaikat katilu anu saluyu jeung kacumponan hiji nubuat Islam ngeunaan cilaka kahiji jeung kadua, anu nepi dina sajarah alfa, malaikat kahiji jeung kadua—mangsa prinsip yén sajarah Millerite diulang deui dina sajarah saratus opat puluh opat rébu diteguhkeun kalawan pageuhna sarua saperti prinsip sataun pikeun sapoé dina jaman Miller diteguhkeun dina patalina jeung cilaka kahiji jeung kadua tina Wahyu salapan. Sababaraha urang anu meureun nyaho kana nubuat waktu tilu ratus salapan puluh hiji taun jeung lima belas poé anu ditepikeun dina Wahyu 9:15, bisa waé teu ngartos kana maksud kuring saméméhna. Hayu atuh ngajelaskeun.

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.

Cilaka kahiji jeung kadua sajajar jeung sajarah malaikat kahiji jeung kadua, sarta sajarah cilaka katilu sajajar jeung sajarah malaikat katilu. Maksudna di dieu nyaéta yén titik awal pikeun tilu ratus salapan puluh hiji taun jeung lima belas poé anu dipidangkeun dina sajarah cilaka kadua kapanggih dina sajarah cilaka kahiji. Aya hiji nubuat saratus lima puluh taun dina sajarah cilaka kahiji tina Wahyu salapan, sarta dina poé nalika période nubuat éta réngsé, nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé dimimitian. Dua nubuat éta langsung nyambungkeun cilaka kahiji jeung kadua, ku kituna nalika hiji nubuat ngeunaan Islam diramalkeun, dumasar kana prinsip sapoé pikeun sataun, éta nubuat mangrupa nubuat ngeunaan cilaka kahiji jeung kadua tina Islam, anu mangrupa amanat anu netepkeun metodologi jeung amanat Miller dina sajarah malaikat kahiji jeung kadua.

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.

Nalika éta sajarah réngsé dina 22 Oktober 1844, tarompet katujuh mimiti disada, sarta tarompet katujuh téh sakaligus musibah katilu, jeung rusiah kabaktian, nyaéta Kristus di jero aranjeun, pangharepan kamulyaan. Tarompet éta mangrupa amanat pangéling-éling lahiriah jeung amanat pangéling-éling batiniah. Ku sabab ieu, nubuat 2.520 taun dipatalikeun jeung reureuh taun katujuh pikeun tanah, anu ngawengku taun Yobel. Dina 22 Oktober 1844 tarompet katujuh mimiti disada minangka minuhan nubuat 2.520 taun jeung 2.300 taun.

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.

Tapi dina mangsa sora malaikat anu katujuh, nalika anjeunna mimiti niup tarompét, rahasia Allah bakal diréngsékeun, sakumaha anu geus diwartakeun-Na ka para abdi-Na, nyaéta para nabi. Wahyu 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.

Tanggal 22 Oktober 1844 nyaéta poé Panebusan, sarta tarompét yubileum kudu ditiup dina poé panebusan éta. Ti saprak harita, urang hirup dina sajarah malaikat katilu, jeung ogé dina sajarah cilaka katilu, nyaéta tarompét katujuh. Dina tanggal 11 Agustus 1840, malaikat anu kuat dina Wahyu sapuluh turun pikeun nyaangan bumi ku kamulyaan-Na, sakumaha malaikat dina Wahyu dalapan welas dina 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.

Dina taun 2012 nepi ka Januari 2013, runtuyan anu judulna Habakkuk’s Tables diproduksi, sarta disaluyukeun jeung medalna bagan panaratas 1843 dina Méi 1842. Harita pondasi gerakan téh dipasang, boh éta gerakan alfa tina malaikat kahiji jeung kadua, boh gerakan malaikat katilu, dua papan Habakkuk dirajut kana sajarah jeung pesen. Ramalan anu gagal dina 18 Juli 2020 sajajar jeung 19 April 1844, sarta mangsa tunggu dina éta misil keur lumangsung.

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.

Padang gurun salila 1.260 poé réngsé dina waktu dibukana segel tanggal 31 Désémber 2023. Hadé pikeun diinget yén Kristus dua kali nyucikeun Bait-Na tina panajisan nu nista, sakumaha ku Sister White disebat kitu. Anjeunna ngalakukeun éta dina awal jeung dina panutupan palayanan-Na, ku kituna dua panyucian éta jadi hiji panyucian alfa jeung 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.

Sadérék White sacara écés nyaluyukeun beberesih kahiji bait suci jeung 9/11 jeung sora kahiji, anu ku anjeunna diidéntifikasi minangka tilu ayat kahiji tina Wahyu dalapan welas. Saterusna anjeunna ngidéntifikasi “sora séjén” dina ayat kaopat minangka beberesih kadua bait suci, sarta ogé hukum Minggu. Tanggal 19 April 1844 mangrupikeun beberesih kahiji bait suci pikeun kaum Millerite, jeung 22 Oktober 1844 mangrupikeun anu kadua. Dina opat puluh genep taun ti 1798 nepi ka 1844 bait suci Millerite diadegkeun, sarta hiji fraktal tina pangadegan bait suci Millerite kapanggih dina sajarah dua kuciwa, anu duanana ngawakilan beberesih-beberesih bait suci. Sajarah éta nyaritakeun ngeunaan bait suci.

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.

Ti tanggal 18 Juli 2020 nepi ka 31 Désémber 2023, para parawan saré salila mangsa tundana. Nalika maranéhna hudang, maranéhna hudang kana tanggung jawabna pikeun nempatkeun pondasi jeung ngadegkeun Bait Allah. Ti saprak harita Kristus, salaku Singa ti kaom Yuda, geus muka segel cahaya nubuat, sarta cahaya nubuat anu dibuka segelna salawasna ngahasilkeun hiji prosés pangujian tilu léngkah anu dipungkas dina ujian lakmus, tempat tabiat dinyatakeun, tapi moal kungsi dikembangkeun. Dina ujian lakmus éta, para parawan anu satia bakal narima curahan Roh Suci anu ngaleuwihan unggal pernyataan kakawasaan Allah di antara umat Allah anu kungsi kacatet. Bakal aya paningkatan cahaya anu can kungsi kasaksian. Ku kituna, kuring baris nepikeun hiji garis sajarah séjén anu ngajaga kasaluyuan paralél antara sajarah Millerite jeung sajarah saratus opat puluh opat rébu.

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.

Tapi maneh, hé Daniel, pepekkeun éta kecap-kecap, sarta segelkeun éta kitab, nepi ka mangsa ahir: loba anu baris bulak-balik, sarta pangaweruh bakal nambahan. Sarta Anjeunna ngandika, “Lajengkeun jalan maneh, Daniel, sabab éta kecap-kecap geus dipupet jeung disegel nepi ka mangsa ahir. Loba anu bakal dipurnakeun, dijieun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalampahkeun kajahatan: sarta moal aya saurang ogé ti nu jahat anu bakal ngartos; tapi nu wijaksana bakal ngartos.” Daniel 12:4, 9, 10.

We will continue these things in the next article.

Urang bakal neraskeun ieu perkara-perkara dina artikel salajengna.

Singularity

Katunggalan

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

Elon Musk ngaku dina tanggal 21 Pébruari 2026 yén “urang ayeuna aya dina ‘singularitas’”.

Technological Singularity

Singularitas Téknologis

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.

Singularitas téhnologis (anu mindeng ngan saukur disebut “singularitas”) nyaéta hiji titik hipotétis dina mangsa hareup nalika kamajuan téhnologi—anu utamana didorong ku kacerdasan jieunan—jadi kacida gancangna tur kuatna nepi ka ngagancang saluareun kadali jeung pamahaman manusa, anu nyababkeun robahan anu teu bisa diramalkeun sarta jero pangaruhna dina peradaban manusa. Gagasan inti na nyaéta hiji ledakan kacerdasan: sanggeus urang nyiptakeun hiji sistem AI anu leuwih pinter tibatan manusa pangpinter-na (anu mindeng disebut Kacerdasan Jieunan Super atawa ASI), éta sistem bisa ngarancang deui sarta ngaronjatkeun dirina sorangan leuwih gancang tibatan tim manusa mana waé anu kungsi sanggup ngalakukeunana. Ieu nyiptakeun hiji siklus paningkatan diri anu rékursif, anu nyababkeun kamampuhna ngalipet dua deui jeung deui dina jangka waktu anu kacida pondokna (poé → jam → menit), sahingga kamajuan salajengna jadi ngabeledug sarta mustahil pikeun “manusa pra-singularitas” pikeun sacara bermakna ngaramalkeun atawa ngarahkeunana. Istilah “singularitas” diinjeum tina fisika jeung matématika, anu dina “liang hideung,” singularitas téh nyaéta titik tempat gravitasi jadi teu aya hinggana sarta hukum-hukum fisika urang anu ayeuna ruksak atawa henteu bisa dipaké deui—urang teu bisa ningali atawa ngaramalkeun naon anu kajadian saluareun cakrawala kajadian.

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.

Kitu ogé, singularitas téknologis dipandang minangka hiji “cakrawala kajadian” dina sajarah: urang tiasa ngaramalkeun tren nepi ka titik éta, tapi saluareun éta, mangsa nu bakal datang jadi teu tembus ku akal manusa anu teu ditambahan kamampuhna.

Brief History and Main Thinkers

Sajarah Ringkes jeung Pamikir-pamikir Utama

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).

Taun 1950-an—Bibit-bibit awal mimiti katingali dina karya ahli matematika John von Neumann (anu nyarioskeun ngeunaan ngagancangna parobahan téknologis) jeung ahli matematika/kriptolog I.J. Good (anu dina taun 1965 ngajéntrékeun hiji “ledakan kacerdasan” nalika mesin ngarancang mesin anu leuwih hadé).

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—Élmuwan komputer jeung panulis fiksi ilmiah Vernor Vinge ngapopulérkeun konsép modéren ieu dina éséna, The Coming Technological Singularity. Manéhna ngaramal yén urang bakal nyiptakeun kacerdasan adimanusa dina hiji mangsa antara taun 2005–2030, sanggeus éta “éra manusa” bakal réngsé (dina harti yén manusa anu henteu dibantuan moal deui jadi kacerdasan anu dominan).

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—Nu panemu/futuris Ray Kurzweil mawa éta gagasan kana perhatian arus utama ku bukuna, The Singularity Is Near. Anjeunna nyebutkeun yén singularitas bakal datang kira-kira taun 2045, didorong ku tumuwuhna éksponénsial dina daya komputasi (nuturkeun Hukum Pangbalikan nu Ngagancangkeun versi anjeunna), nanotéknologi, biotéknologi, jeung antarbeungeut uteuk-komputer. Anjeunna sacara konsistén tetep nyekel garis waktu ieu, sarta anyar kénéh negeskeun deui AGI 2029 jeung singularitas ~2045.

Timeline Predictions (as of early 2026)

Ramalan Garis Waktu (nepi ka awal taun 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.

Ramalan-ramalan geus katingali beuki ngaraket dina sababaraha taun ka tukang lantaran kamajuan anu kacida gancangna dina modél basa gedé, sistem nalar, jeung hukum skala: Pamadegan anu pangagresifna / jangka deukeut (2026–2027): Sababaraha pamingpin AI anu kasohor (contona Dario Amodei ti Anthropic, Elon Musk) geus sacara umum nyatakeun yén superintelligensi atawa hiji hal anu sacara fungsional sarimbag jeung pemicu singularitas bisa datang pangheulana dina taun 2026 atawa dina jero 1–3 taun.

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

Hasil survéy para ahli anu median masih ngariung dina kisaran taun 2040–2050 pikeun datangna superintélijénsi/singularity sacara lengkep.

Two camps of possible outcomes

Dua kubu tina kamungkinan hasil

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.

Utopis / optimistis → kalimpahan anu radikal, ngaleungitkeun panyakit jeung kamiskinan, kaabadian anu sacara éféktif kahontal ngaliwatan mind uploading atawa nanokadokteran, manusa ngahiji jeung AI (transhumanisme), ngaréngsékeun masalah-masalah ilmiah anu saméméhna teu kaungkulan dina hitungan menit.

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.

Dystopian / pesimistis → leungitna agénsi/kadalikeun manusa, henteu saluyuna tujuan (AI ngudag tujuan anu ortogonal atawa mungsuhan kana ajén-ajén kamanusaan), ruksakna ékonomi jeung sosial, atawa malah résiko éksisténsial pikeun umat manusa.

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

Singularity lain saukur “AI anu kacida majuna,” tapi mangrupa waktu nalika évolusi téknologis leupas tina watesan kagancangan biologis/manusa sarta jadi hiji prosés otonom anu ngajalankeun dirina sorangan tanpa kadali. Naha éta kajadian dina taun 2026, 2030, 2045, atawa henteu kungsi pisan, hal éta tetep jadi salah sahiji patalékan kabuka anu panggedéna balukarna dina sajarah manusa kiwari.

The Time of the End – 1989

Masa Ahir – 1989

The Networked World Begins

Dunya Nu Kahubung Mimitian

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.

Peralihan tina komputasi anu nyorangan kana komputasi anu silih nyambung. Tim Berners-Lee ngusulkeun World Wide Web di CERN (1989). Panalungtikan jaringan saraf komérsial ngalegaan (pamakéan militér + akademik), Intel 80486 mimiti dipasarkeun—kakuatan komputasi pribadi ngaronjat sacara signifikan, ARPANET ngalih ka arah anu engkéna jadi Internet modéren. Saméméh ieu, komputasi téh kuat, tapi kalolobaanana masih papisah-pisah. Sanggeus 1989, komputasi jadi berorientasi jaringan. Jaringan saraf dina taun 1989 masih dina tahap awal, diwatesan ku pakakas teuas, sarta lolobana mangrupa sistem pola anu dipapaésan ku aturan—nanging pihak militér jeung laboratorium panalungtikan geus nguji sistem diajar pikeun panargetan, pituduh, jeung klasifikasi sinyal. Ieu mangrupikeun lapisan pondasi pikeun sagala hal anu datang saterusna.

The Message Formalized – 1996

Pesen Diresmikeun – 1996

The Internet Commercial Explosion

Ledakan Komérsial Internét

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.

Wéb jadi kabuka keur umum, komérsial, jeung global. Netscape jeung perang panyungsi (browser), Amazon jeung eBay ngabuktikeun yén dagang online téh jalan. Google diadegkeun (salaku BackRub di Stanford, 1996), sedengkeun pamakean Windows 95 ngagancangkeun komputasi konsumen. Taun 1996 nyaéta mangsa nalika Internét eureun jadi akademik sarta jadi ékonomik. Infrastruktur ti 1989 ayeuna ngahontal skala konsumen. Jaman dot-com lain ngeunaan situs wéb—ieu ngeunaan ngadigitalkeun bisnis. Mangsa ieu ngarobah pola padagangan, iklan, pamanggihan informasi, jeung komunikasi.

Message Empowered – 9/11, 2001

Surat Warta Nu Dikuatkeun Ku Roh – 9/11, 2001

The Mobile + Platform Era Begins

Mimiti Jaman 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.

Digitalisasi média + infrastruktur awan awal + broadband anu salawasna hurung. Apple ngaluncurkeun iPod (mimiti ékosistem digital portabel), Wikipedia diadegkeun (modél platform pangaweruh koléktif), adopsi broadband ngaronjat pisan, Amazon sacara sepi mimiti ngawangun naon anu saterusna jadi AWS. Téknologi panalungtikan jeung pangawasan pasca-9/11 ngagancangan sacara masif, infrastruktur analitik data tumuwuh gancang pisan. Mimiti komputasi awan, ékosistem platform, dominasi eusi digital, infrastruktur anu salawasna nyambung, sarta pondasi pikeun média sosial jeung smartphone diteundeun dina mangsa ieu.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

Pondasi Geus Diteundeun – Méja-méja Habakuk – 2012, 2013

The Deep Learning Breakthrough

Tarabasna Pangajaran Jero

The Birth of Modern Artificial Intelligence

Lahirna Kacerdasan Jieunan Modéren

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.

Ieu téh mangrupa momen pangtangtuna nalika jaringan saraf eureun ngan saukur jadi hal ékspériméntal sarta jadi miboga daya guna anu nyata—jembatan anu pas pisan antara jaman “platform/cloud” taun 2001 jeung ledakan “AI génératif” taun 2023. Séptémber 2012: AlexNet (jaringan saraf konvolusional jero) meunang pasanggiri ImageNet ku bédana anu kacida gedéna—ngéléhkeun tuntas sakabéh algoritma saméméhna. Ieu hiji kajadian tunggal sacara universal diaku dina panalungtikan AI minangka momen kalahiran deep learning modéren. 2012: tim Geoffrey Hinton ngabuktikeun yén jaringan saraf jero, anu dilatih ngagunakeun GPU, sanggup diajar ciri-ciri hirarkis sacara otomatis. 2013: Google ngakuisisi pausahaan Hinton (DNNresearch). Industri dadakan nyurahan milyaran kana deep learning. Kamajuan GPU NVIDIA (CUDA) jadi standar pakakas keras pikeun AI. Pakakas big data (Spark 1.0 dirilis taun 2013) jadi beuki asak sajajar jeung ieu, sahingga ngamungkinkeun dataset masif anu diperlukeun pikeun deep learning.

Unsealing – 2023

Muka Segel – 2023

Generative AI Crosses the Threshold

AI Generatif Ngalangkungan Ambang

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 jadi bisa diaksés, bisa dipaké, sarta ngaganggu tatanan ékonomi sacara gedé. Lain ngan saukur “jaringan saraf anu leuwih hadé.” Ieu téh mangsa nalika AI nulis kode, ngahasilkeun gambar, ngaotomatisasi pagawéan pagawé kantor, ngagedékeun pancén-pancén nalar, sarta pikeun kahiji kalina AI eureun jadi hal anu husus wungkul tuluy jadi pakakas kognitif anu boga guna umum.

2026 – Singularity?

2026 – Singularity?

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

    1989 minangka dibukana segel mangsa ahir éta sorangan (mimitina ayana konektivitas nu ngajaring, jadi pondasi pikeun ngalirna pangaweruh sacara global; patalina jeung ragragna USSR minangka waymark pikeun mangsa panungtungan probationari Adventisme).

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

    1996 minangka pangeuyeuban resmi éta amanat (wéb komérsial ngagedékeun skala ékonomi informasi, ngadigitalkan padagangan jeung panalungtikan).

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

    2001 salaku panguatan pesen éta (platform, awan, aksés nu salawasna hurung ngawangun ékosistem digital pikeun pangaweruh koléktif nu bisa dibawa ka mana-mana).

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

    2012/2013 minangka peletakan dasar pikeun kacerdasan sajati (terobosan deep learning ngajadikeun pamahaman mesin praktis jeung bisa diskalakeun).

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

    2023 minangka klimaks kabukane segel (AI generatif nyebrang menyang kognisi guna umum, saéngga pangriptaan kawruh lan panalaran dadi bisa diakses lan nggawa guncangan).

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

Kamajengan ieu runtuyan kacida éndahna: unggal tahap ngawangun sacara kumulatif dumasar kana tahap saméméhna, ngalih ti konektivitas → komersialisasi → ékosistem → intelijénsi → kognisi.

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.

Taun 2012/2013 téh mangrupa engsel nu krusial; momen nalika jaringan saraf ngabuktikeun sanggup diajar sacara hirarkis jeung otomatis (kameunangan AlexNet/ImageNet, karya Hinton kabuktian sah, skala GPU ngamungkinkeun), nu ngajadikeun ledakan generatif taun 2023 teu bisa dipungkir. Lamun euweuh pergeseran arsitéktural taun 2012, modél transformer (2017) jeung skala masif moal ngahasilkeun kaumuman dina taraf ChatGPT.