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.”

Bés bu 18i Sulet 2020, njëkk ci ay yéene yu jëkk yi ci yëngu-yëngub ñaar-fukk ak ñeent junni ñent-fukk ak ñeent dafa aksi. Loolu am na ci biir “jaar-jaar bu nëbb” bi ci ayat fanweeri Daniel benn-fukk ak benn. Yéene boobu am na ba noppi ci diggante “jaar-jaar bu nëbb” boobu — jaar-jaar bu tambalee ak daanug Réewum Sowiyet bi ci 1989. Ayat fanweeri benn moo di ndigalu Dibéer bi ci États-Unis, te loolu itam dañu ko tekki ci ayat fukk ak juróom-benni benn ci benn waxtu boobu. “Ubbi” dëgg yi feesal “jaar-jaar bu nëbb” bi ci ayat fanweeri bi, ci atum 2023, Daniel moo ko wone ci saraxal fukk ak ñaar. Sarax yi fukk ba fukk ak ñaar benn pexe lañu, te pexe boobu tambalee ak wone ne Daniel moo di “ñi xam” yi dégg xibaaru yonent yi ci biir ak ci biti, te ci foofa dañu leen di tekki ni “mbir mi” ak “peeñ mi.”

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.

Ci ñetteelu atum Siirus buur Pers, am na lu Yàlla feeñaloon Daniyel, mi tuddoon itam Beltesassar; te mbir moomu dëgg la woon, waaye jamono ji ñu ko tëraloon yàgg na woon. Moom nag, xam na mbir ma, te am na xel ci peeñ ma. Daniel 10:1.

Two Visions

Ñaari Gis-Gis yi

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.”

“mbir” ak “peeñ mi” dañuy tektal gis-gis yu biir ak bitiir ci waxu yonent, te Daniyeel dafa tektal nit ñi xam ñoom ñaar ñépp, ndaxte “mbir” ak “peeñ mi” dañoo “feeñal” Daniyeel ci saaru fukki at ak benn. Ci saaru boobu, ca bésub ñaar-fukk ak ñaar ba, peeñu Kirist ci kër Yàlla ga “feeñal” nañu ko Daniyeel. Baat bu Ebraayik bi ñu tekki “mbir” dañu ko tekki itam ne “mbirum” ci saaru juróom-ñeent, te fa itam dañu ko indil ci jokkoo ak “peeñ mi.”

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.

Ca njëkk saa, ndigal yi génn nañu, te dikk naa ngir won la ko; ndaxte yaw, ku ñu bëgg lool. Moo tax, xam mbir mi te seetal peeñ mi. 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.”

Baati “mbir” bi nekk ci sarax fanweeru ñaar bi, mooy benn baat bi ñu tekki ne “mbir mi” ci aaya ñaar-fukk ak ñett ci sarax fanweeru benn bi. Ci gis-gis bu mujj bu Daniel bi ci saraxi fanweeru ñaar ba fanweeru ñett; “mbir” mi ci sarax fanweeru benn bi walla “mbir mi” ci sarax fanweeru ñaar bi, ñoom ñépp dañoo lëkkaloo ak “gis-gis bi.” “Gis-gis bi” mooy baat bu Ebraayik bi, “mareh,” te tekki na “melokaan.” Daniel xamle na ñaari “gis-gis” ci téereem, doonte benn ci ñaari “gis-gis” yooyu dañu ko wone ci jamono ju jigéen, ba noppi dellu ko ci jamono ju góor. Daniel ci aaya bu njëkk bi ci sarax fanweeru ñaar bi, moo tektal ñi dégg “gis-gis” bu melokaan bi, ak itam “mbir mi” walla “mbir.” Ci sarax juróom-ñett bi, Daniel xamle na ñaari “gis-gis” yu lëkkaloo ak seen bopp. Ci Àngale bi, baat bi “vision” feeñ na juróom-ñett yoon ci sarax bi, te benn ci baati Ebraayik yi ñu tekki ne “vision” mooy “mareh,” te beneen bi mooy “chazon.” Mareh tekki na “melokaan,” te chazon tekki na “géent, peelug Yàlla walla waxu kàddu bu yégle.” Tënk ci sarax juróom-ñett bi dafa taxaw ne bu ñu tekkee baat bi “mareh” ne “vision,” dafay teewal “melokaanu Kirist.”

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.

Ci misaal la, mooy “mareh” walla “peeñug gis-gis” bi ci Daniel 8:14, te liy tekki mooy ne ci 22 Oktoobar 1844, Kirist dina feeñ bu pël ci kër Yàlla ga ngir matal kàddu Malasi ñetteel saar wi wax ci Yonnenta Kóllëre bi, te Lakkkat bu Jigéen bi waxoon na ne loolu amoon na ci 22 Oktoobar 1844. Bi Lakkkat bu Jigéen bi jàppalee ne malaaka bi ci Peeñu gi 10 bi wàcc te teg benn tànk ci suuf si ak beneen bi ci géej gi nekkoon “du kenn ku yées ci Yeesu Kirist ci boppam,” dafa doon joxe benn màndarga-yoon ci waxi mbir yu njël kanam, foofu la Kirist feeñ. Benn la ci ay feeñam yu bari. Mu feeñoon ci dekkital Musaa, ni Yud waxe. Foofa mu feeñoon ni Mikaa’el, kilifag malaaka yi, waaye ak loolu lépp, feeñug wax ci kanam la woon. Gis-gisug mareh bi ci saar wi juróom-ñetteel itam dañu koy tekki ne “feeñ,” te loolu déggoo na ak li mu tekki.

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.

Te mujj na, ba man maa, moom Dañeel, gisoon naa peeñ ma, te di ko seet njàngatam, noonu gis naa ku taxaw ci sama kanam, mel ni nit. Dañeel 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.”

Li nekk ci fii day wone ne malaaka Jibril la woon ki amoon “melowu nit,” te baat bi nekk “appearance” mooy melowu peeñu “mareh” bi yu Kirist, ndax ni Kirist diñu ko teyé ci Mikael, malaaka mu mag ma, ak ci malaaka bu am doole bi ci Peeñu gi fukki, noonu itam ci wàllu waxu yonent, Kirist man nañu ko jëfandikoo ngir tektal xam-xamu malaaka yi, ak sax nit ñi. Muy Jibril ci saar bi walla Kirist ci Peeñu gi fukki walla ci Mikael, malaaka mu mag ma, kenn ku nekk ci ñoom day teewal benn yégle; te loolu moo tax Sœur White di meloomal malaaka yi ci Peeñu gi ak yégle bi ñuy teewal, ak itam nit ñi di waxal yégle bi malaaka yooyu di teewal. Dëgg gu yaatu noonu am solo lool, ba ci ñetti saar yu njëkk yi ci Peeñu Yowaana, ñetti saar yooyu di yëgle ubbiw Peeñu Yeesu Kirist bi ñu daldi indi ci leer, tuuti laata waxtu jéexital bi tëj, ndaxte “jamono ji agsi na,” taxawaayu jottali wax ji yu Yàlla jëm ci nit ku nekk dees na ko xamle bu leer ne ab yégle la joge ci Baay bi, ñu jox Ko Doom ji, mu daldi ko jox ab malaaka, te malaaka ma yóbbu ko ci nit, te nit ka yónnee ko ci mbootaayi mbooloo yi. Bépp jéego ci taxawaayu jottali wax jii sell na te set na, te setal goo gu ñu sellal dees na ko tektale ci màndarga-yoonu yonent yi fa Kirist feeñee ni Moom ci boppam, walla jaarale ko ci malaaka, nit walla yégle. Bu Moom ci boppam boolee boppam ak benn màndarga-yoon, loolu mooy peeñu “mareh,” maanaam “melow.”

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.

Peeñu Yeesu Kirist, mi Yàlla jox ko ngir won ay jaamam yi mbir yi war a yomb a am; te yónnee na ko, xamal ko ci ay misaal jaarale ko ci malaakamam, ci ndawam Yowaana: moom mi seedeel Kàddug Yàlla, ak seede si Yeesu Kirist, ak lépp lu mu gis. Ku jàng moom barkeel na ko, te ñi dégg baat yi ci waxi ci ëllëg bii, te sàmm li ci bind, barkeel na leen; ndaxte waxtu wi jege na. … Noonu mu ne ma: “Bul tëj waxi ci ëllëg bii ci téere bii, ndaxte waxtu wi jege na. Ku jubadi, na sax ci jubadim; ku tàngal, na sax ci tàngalam; ku jub, na sax ci njubam; ku sell, na sax ci sellaayam.” Peeñu Yowaana 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.

Ci yooru juróom-ñaar, “chazon” mooy beneen baat bu Ebrë yuy tekki ni “peeñu.” Ci wàll wu jëm ci “melokaan,” peeñu “marah” mooy jox xam-xam ci ab mandarga yu ëpp solo, te peeñu “chazon” mooy jox xam-xam ci ab diir buy wax ci yëgleb yonent. Am na ab méngoo gu sell ci ñaari baat yi ñu tekki ni “peeñu” ci yooru juróom-ñaar, ci ne baat bu Ebrë bi di “mareh” itam Daniel dafa ko jëfandikoo ci doomam ju jigéen ji di “marah.” Ak “chazon,” Daniel dafa ko teewal ñaari yoon, waaye du ci jàngor bu góor ak jigéen la, waaye ci ñaari baat yu tegtal benn tekki, te ci def noonu, ñuy yaatal yeneen solo yaakaar ba mu bare lool.

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 mooy peñ, mbaa waxu Yàlla, mbaa kàddug yonent; te baat bi ñuy tekki ci angale ne “matter” mbaa “thing” mooy baatu hebre “dabar,” te loolu mooy “Kàddu gi.” Bu ñu xam ne “chazon,” maanaam peñ bi, Daniyel itam dafa ko teewal ci baatu “dabar,” kon ñoom ñaar benn lañuy firndeel: yégle yu yonent yu Kàddug Yàlla. Daniyel dafay saxoo “dabar” mbaa “chazon” ak “mareh.” Bu ñu ko xool ci wetu yonent, “yégle yu yonent yu Kàddug Yàlla,” ni ko “dabar” ak “chazon” di teewale, bu ñu leen boole ak peñu “marah” ci feeñug Kirist, kon dafa am ay takkute yu sell yu jaar-jaari yonent yi ci Kàddug Yàlla. Te su ñu dolli ci moom “marah,” maanaam jigeen-ciw baat bi “mareh,” ci sàrtu maanaa yi peñ am ci Daniyel, kon dafa nekk peñu seetu-bopp bu jëme ci ñuñal ci ngëm.

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.

Ci gannaaw gu mujj ga Daniel gis, bi ñu teewal ci ñetti xaaj yu mujj yi ci téereem, Daniel dafa teewal nit ñi ci fan yu mujj yi, ñiy xam “peeñu-kàddug yonent yi” yu “Kàddug Yàlla,” ak sellug màndarga yu sell yi miy samp yëngu-yëngu yeesal gi ci ñaar-fukk ak ñeent-fukk ak ñeenti junni ña, ndaxte ñoom lañu di ñi topp Xar mi fu Mu dem fépp ci Kàddug-Yonentam gu sell. Bi ñuy topp Xar mi, Mu jiite leen ba ci peeñu seetu-bopp bi ci Daniel 10:7, fa ñuy benn ci ñaar: muy daw ngir nëbbu ci suuf ndaxum njuumte, fa ñu leen di suul ba fàww, walla ñu toroxlu ci pënd mi, ñu jubbanti leen te may leen doole ngir jébbale bataaxal-giyonent bu fan yu mujj yi.

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

Gabriel santaal Daniyal mu “xamle” benn “mbir mi” ak “peeñ mi.” Kàddu Ebrë bu ñu tekki ne “xamle” dafay tekki “def benn seetaan gu xel.” Daniyal, mi taxawal yéen ak man, jàngkat bu bees bii, ñu ko santaane mu xam wuute gi ak wone gi nekk diggante “mbir mi” ak “peeñ mi.” Peeñu chazon mooy rëdd bu biti bu jaar-jaari bind bu yonent yi, te peeñu mareh mooy feeñug Almasi bi. “Mbir mi” ak “lu jiitu ji,” mooy kàddu Ebrë “dabar,” te loolu dafay tekki kàddu gi. Yeesu mooy “dabar” ji, ndaxte Moom mooy Kàddu gi. “Lu jiitu ji” ak “mbir mi,” ñoom ñaar ñépp di “dabar,” ñu leen wone ci jokkoo ak peeñu feeñ gi.

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 bi, mooy mbir mi ak yëf wi, moom itam mooy gis-gisub chazon ci saar bu juróom-ñett ba, te dafay teewal gis-gisu taariixu yonent yi. Benn ku nekk ci teewal yooyu (chazon, dabar, mbir ak yëf) dafay màggal rëdd bu biti bu yonent, te mareh, ak melokaanam gu jigéen gi di marah, ñooy teewal rëdd bu biir bu yonent. Nit ñi Yàlla ci fan yu mujj yi, ñi ñu teewal ci aaya benn ba ci Daniel fukk, xam nañu rëdd yu biir ak yu biti ci taariixu yonent yi. Ci téereb Peeñ gi, rëdd bu biir bi dees na ko teewal ak juróom-ñaar yiir, te rëdd bu biti bi dees na ko teewal ak juróom-ñaar sëriñ.

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.

Bi Danyeel gisée peeñug Almasi bi gannaaw koor bu ñent-fukk ak benn fan, gis na jëfandikoo gu jigéen gi ci peeñu mareh. Mareh mooy “melokaan,” te bi Danyeel gisee Almasi, gis na peeñu “marah” bi; te doonte mareh di tekki melokaan, jigéenug baat boobu sax mooy “seetuukaay bu nit di xool boppam.” Sër Wiit xamal na nu ne peeñu bi Danyeel gisoon mooy peeñu bi Yowaan gisoon, te Yowaan gis na peeñu boobu ba Almasi nekkee ci kër-yàlla ba ca asamaan.

“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.’

“Ca jamonoy gaabug Gabriyel, yonent bi Daniyel mënu woon a jotaat ay ndigal yu gën a neex; waaye ay at yu néew gannaaw loolu, ndax bëgg xam lu gën a bare ci mbir yi ñu ko mustëlagul ba noppi, mu dellu jébbal boppam ngir seet leer ak xel mu jóge ci Yàlla. ‘Ci fan yooyu man Daniyel maa ngi woon ci jooy ñetti ayu-bés yu mat sëkk. Duma lekk mburu mu neex, yàpp ak biiñ duggul woon sama gémmiñ, te duma diw sama bopp mukk…. Noonu ma yékkati sama bët, xool, te gis nit ku sol lino, te ay ndigalëm dëppoo ak wurus wu rafet wu Ufas. Yaramam mel ni beril, kanamam mel ni melokaanu melax, ay bëtam mel ni làmp yu safara, ay yoxoam ak ay tànkam mel ni xànjar wu ñu rëcc ba tàll, te baatam mel ni baatu mbooloo mu bare.’”

“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.

“Ku dul kenn nit ku mag noonu mooy Doom Yàlla mi feeñu woon ci kanam Daniel. Melokaan bii méngoo na ak bi Yowaana joxe ba Kirist feeñoo ko ca dunu Patmos. Sunu Boroom léegi dafa ñëw ak beneen ndawub asamaan ngir jàngal Daniel li war a xew ci fan yu mujj yi. Xam-xam bii dees na ko may Daniel, te bind ko ko ci dooley waxi Yàlla ngir nun, ñi àddina si ag mujj di dikk ci seen kaw.”

“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.

“Dëgg-dëgg yu mag yi Addina bi bind bi wone nekk nañu ngir ñi di seet dëgg ni nit ku di wut alal ju nëbbu. Daniel dafa nekkoon mag ku màggat. Dunduam weesu woon na ci biir yëf yi di nax xol ci kërub buur gu bokk ci xeet yu xamul Yàlla, te xelam dafa feesoon ak mbirum yooni réew mu màgg; waaye mu beru ci lépp loolu ngir toroxal bakkanam kanam Yàlla, te sàkku xam-xam ci pexe yu Kawe ji Gën a Kàttan. Te ci tontu ñaanam yi, leer gu jóge ca kër yu asamaan ya joxees na ngir ñi war a dund ci fan yu mujj ya. Kon nag, ak ban njàqare lañu wara seet Yàlla, ngir mu ubbi sunu xam-xam ba nu man a déggoo dëgg yi ñu nu indilé woon jóge Asamaan.” Review and Herald, February 8, 1881.

The 144,000

Ñaari 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.

Dañeel xam na “mbir mi” ak “peeñ mi,” te ñu jàngale ko ni Dañeel, te itam ni Belteshasar. Coppite tur ci waxu yonent yi dafay tegu ci mbokk-kóllëre, ba tax na Dañeel di fànn nit ñi mujj ci kóllëre, mooy ñi téeméeri junni ak ñeent-fukk ak ñeent-junni, ñi ñuy nattu ci peeñu Kirist bi ci kër Yàlla gi. Nattu boobu moo waral xeexu ñaari xeetu jaamu-kat.

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.

Man naa Daniyel doŋŋ rekk maa gis peeñ mi; ndaxte góor ña ma àndoon ak ñoom gisewuñu peeñ mi; waaye ragal gu réy daldi wàcc ci seen kaw, ba tax ñu daw ngir nëbbu seen bopp. 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.

Danyeel mooy jëfandikook bu jub ci rëddal nattu ñaareel bi ak bu kër Yàlla bi teemeer ak nit ñi Yàlla ci jamono yu mujj yi; nattu bu sampu ci gis Almasi bi ci kër kawe gi. Pexe gu aaya juróom-ñaareel gi mooy jigéenug pexe mareh bi, te di ko wone ni mooy pexe marah bi. Su fekkee ne nga tontu ci pexe kër Yàlla gu Almasi bi, ni ko tontoo woon Danyeel, kon “mbir” gu waxkat bi ak “pexe” gu waxkat bi dinañu leen “feeñal.”

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.”

Su fekkee ak bés bu njëkk ci melokaanu kër Yàlla gu njëkk gi ci Kirist ci daw ngir nëbbiku, dinga dugg ci lëndëm gu dul jeex. Nattu kër Yàlla gi, te mooy ñaareelu nattu ci ñetti jéego yi ci xebaar bu baax bu sax, ñëw na gannaaw nattu bu njëkk bi te di fondamaŋ ba. Laaj bu nattu fondamaŋ yi dañu koy tektale ci aaya fukki ak ñeent ci Daniel benn-fukk ak benn, fa mu Roome di tektalee ne ay “sàcckat yu sa xeet”, yu tabax “péeyu gis-gis” bi.

The Time is at Hand

Jamono jege na ci kanam.

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.”

Ñetti fanweeri waxtu ginnaaw naqar bi 18 Sulet 2020, ci 31 Desambar 2023, njàngatug Yeesu Kirist tambalee ubbeeku, ndaxte “waxtu wi jegesiwoon na.”

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.

Ku barkeel mooy ki jàng, ak ñi dégg baat yii ci waxi àjjana bii, te di sàmm li ci bindu; ndaxte waxtu wi jege na. … Noonu mu ne ma: “Bul tëj baati waxi àjjana ci téere bii; ndaxte waxtu wi jege na.” Peeñu 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.

“Waxtu” wi màndargaal ubbi gi ci Peeñu Yeesu Kirist mooyñu ko joxe xamle ci njàlbéenu téereb Peeñu gi, te ci mujjum téere bi, wax ju ni mel noo mel dolli ci waxu Alfa ga, ak waxu Omeega.

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.

Peeñu Yeesu Kirist mi dees ko ubbi lu jiitu jeexital jamono jébbale ba. Ca fanweerukaay ñaar-fukk ak ñaar ba, gannaaw koor gu ñaar-fukk ak benn fan, “mbir mi,” mi itam di “yoonu xew-xew bi,” mi itam di dabar walla Kàddu gi, mi itam di chazon, peeñu jaar-jaari bindu yonent ci bitim-réew, feeñ na Daniyel, bi mu doon am gis-gis gu mel ni seetu bu leer, marah, ci Saraxalekat bu Kowe bu asamaan bi nekk ci Bérab bu Gëna Sell bi.

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.

Danyel mooy ñi am xam-xamu gisukaay bu leer bi, te itam ñi dégg xew-xew yu yoonent yi ci Kirist, ak itam taarixu biti bi ñu teewal ci gisug chazon bi. Gisug marah bi mooy teewal Kirist ni màndarga yoonent bu wér, te jigéenalu baat boobu sax mooy teewal xam-xam wi juddoo ci xool ndamu Yàlla, ni ñu ko teewale ci Danyel, Yowaana, Isaya, Sœur White ak yeneen yoonent yi.

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.

Ci diggante bi, gis-gisu biti *chazon* buy feeñal bi di nattu njàlbéen bi, te gis-gisu *mareh* bu fésal yu Almasi bi ci toftalug xew-xew yi ci yonent yi di nattu kër Yàlla gi. Ndax Almasi feeñ na ci Bu gëna Sell bi, ci seen Bu gëna Sell bu bopp? Foofa la Yàllaa ngi booleek nit. Lii mooy nattu bi war a jeexal, bala àtteefug jéggale gi tëj ci nattu *litmus* bi. Nattu *litmus* bi miy feeñal jikko mooy gis-gisu seetu bu *marah* mel ni ab seetu-bopp.

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.

Bés bu 31 Desàmbar 2023, nattu bitim bi ci ndombo mi tàmbalee ci wax ju ñenteel juroom-ñeent gi ne “saccati sa askan wi,” te ba bi pàppa bii léegi duggee ci liggéeyam ca 8 Mee 2025, “peeñ mi” ci wax ju ñenteel juroom-ñeent gi taxawoon na. Nattu bu njëkk bi jëm ci fondamaŋ bi toxu na dem ci nattu kër Yàlla gi. Li dalee ca 9 Mee 2025, nattu kër Yàlla gi mi ngi dox. Dekkiwaatug ñaari seede yi ca 31 Desàmbar 2023, dañu ko tektale woon ci wax ju fukki benn gi ci Peeñu Yuhanna fukki benn, te dekkiwaat gi tàmbalee ca bés boobu ame na ci biir jamonoy xareb Ukreen bi tàmbalee ci 2014 te gën a tar ci 2022. Rëdd yi ci bitim ak ci biir ci kàddu-yëgle yi dajaloo nañu ci jaar-jaar boobu. Ca 31 Desàmbar 2023, liggéeyu sampu fondamaŋ doon na dem, liggéey bu jaar-jaarug 1798 ba 1840 doon misaalal, te itam 1840 ba 1844, te itam 19 Awril 1844 ba 22 Oktoobar 1844.

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

Daniyel benn fukk ak benn benn la, agsi ci taariix wi ni rëddu waxu yonent bi ci biti, te boolees na ak dëgg-dëgg taariix bi di rëddu bi ci biir ci Peeñ mi fukk ak benn. Ci atum 2014, xareb Ukreen tambalee na, ni ko xeetale woon xeexu Rafia ci atum 217 balaa juddug Kirist. Ci atum 2015, buur bu ñeenteel bi te gëna bari alal, mi nekk ci aaya ñaareelu Daniyel benn fukk ak benn, taxaw na te yégle dogalam ngir daw ci liggéeyu njiitu réew mi. Yégle boobu merloo na globalist yi ñu yëngu ci xelum njaay mi, ñi ñu tegtal ni réewum Gres.

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.

Peeñu Yàlla 11, sarax 11, mu ngi jëfandikoo 31 desàmbar 2023 ni taxawaayu bi ñaari seede yi dekkiwaat. Kon nag, jamono ji daldi dox dale ko 18 sulet 2020 ba 31 desàmbar 2023, degg nañu ko ni ab “àll bu màndi” ci waxu yonent. Ci jeexitalu “jamonoy àll bu màndi” boobu, baat bu di woote tàmbalee ci sulet 2023; te gannaaw loolu, bu yéemu ak ñaar-fukki téeméeri fan ak juróom-benn-fukki fan gannaaw yëgle gu ñàkk njariñ gu Nashville, ca 18 sulet 2020, Gaynde gi cosaanu Yuda daldi tàmbali a ubbi ay rëccam ci Kàddug yonentam. Ubbiteb Kàddug yonent Yàlla dafa jur saa su ne ab jéego nattu bu am ñetti xët, ni ko Daniel 12 tëral.

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.

Ñu bari dinañu leen sellal, setal leen ba weex, te jéem leen; waaye ñi bon dinañu def lu bon; kenn ci ñi bon du xam; waaye ñi am xel dinañu xam. 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.

Ci téereb Fésaare, jabar bi dafa waajal boppam, te gannaaw loolu ñu may ko mbubb mu weex. Yooyu mbubb yu weex di firnde ne jabar bi jekk na ba noppi, te loolu am na ci téereb Fésaare ci ñaareel fukk ak juróom-benn bi, bi bunt yi asamaan ubbeeku. Bala ñu weexal jabar bi ak mbubbu njubtey Kirist, dafa njëkk a sellal.

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.

Bésu 31 Suwe 2023, natteg cosaan yi tambalee ngir sellal ñi nar a set. Sellal googu, yokkute xam-xam moo koy matal, ndaxte Gaynde gi nekk ci giiru Yuda, booba la tàmbalee ubbi mujj gi ci yéglewamu bopp. Yéglew googu dafa boole ne moom rekk mooy bennu fondaasioŋ bi ñuy mana samp. Su fekkee kenn bañee dëggu fondaasioŋ bi fésal ne Room mooy “saccakat yi ci sa nit ñi,” loolu mooy bañ bennu fondaasioŋ bi ñuy mana samp.

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.

31 Desambar 2023 tàmbalee na jëfandikoo bu natte, te loolu jur na ci saa si xeetu ñaar yu ñu weesoo. Gaynde gi joge ci xeetu Yuda dafa léegi ubbi li mu téj woon ne matug jaar-jaaru taariixu aaya fukki ñeent bañu May 8, 2025 la woon, te ci def gi; Mu saxal na njàngale Miller ne Room mooy misaal mi samp visión bu biti bi ci waxi yëgle. Bi Trump dellusee ci 2024, mu matal aaya fukki ñett bi ci Daniel fukk ak benn, te ci aaya bi ci topp, dañuy màndargaal 2025, ak tànnug baab Leo. Trump ak moroomam miirukaay bu antikrist bi, ñoom ñaar ñépp dañu leen indil ci liggéeyu ndawal gi ci 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.

Bés yi nuy xam ci yëngu-yëngu bii, ñu ngi leen wax ni seen xam-xam mooy ginnaaw-gis gu sellal. Ñu ngi xam jamono mujj ga nekk 1989, te topp ci loolu, ñu taxawal ndigal bi ci anam gu rasmi ci 1996. Ci 9/11, ndigal bi ñu taxawaloon ci anam gu rasmi am na doole. Ci jébbale “Tàbali Habakkuk” yi ci 2012, te ba noppi ci weeru Tamkharit bu 2013, fondasiyoŋ yi ñu sos.

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.

Bésu 18 Sulet 2020, jéex na njëkk njiitlu bi, te ci Sulet 2023 baat bu nekk di jooy ci màndiŋ mi tàmbalee; te ci Desàmbar 31, 2023 ubbeeku Peeñug Yeesu Kirist tàmbalee, te nattoo bu njëkk bu bitti bu sasoo ci fondaasiyoŋ bi itam tàmbalee.

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.

Ci 8 Mee 2025, ñaareelu nattug kër Yàlla gu biir gi tàmbalee na. Ñetteelu nattug wóor gi mujj naa ci kanam. Foofa dees na feeñal ndax bakkan bi am na diwlinu yégle bi, bi nattug bu jëkk bi te biti di tegtal, ak diwlin wi ànd ak ñaareelu nattug bu biir bi. Nattug bi dafay tegtal lu biti, topp ci lu biir, topp ci xew-xewu njeexital.

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.

Rëddug waxi kàddug yëgle bi mooy ay màndargay yi jiitu yii ma sogaloon. Ku nekk ci say màndargay boobu ànd na ak ay màndargay yu ni mel ci taarixu Millerite. 1798, ni mooy waxtu mujj gi, mengoo na ak 1989, itam mooy waxtu mujj gi. Fa la Gaynde gi bokk ci xeetu Yuda ubbee Kàddugam, ndax moom moo di Kàddu gi. Ba Adventism matalee wàllu yonent buy dégluul ca ñàkk dégggëgëggu Jeroboam bu fondaasiyoŋam, ba ñu dellu ngir lekk ak yonent buy fen bi dëkk Bethel, ñu delluwaat ca xalaat yi Protestantism bu daanu jëfandikoo woon ngir weddi nattu William Miller ci mbirum juróom-ñaari waxtu yi. Moo tax ñoom xam-uñu bu baax, su fekkee sax xam nañu ko, lu tax 1863 di màndargay bu mujj ci yëngu-yëngu alfa bu malaaka bu njëkk ak bu ñaareel.

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.

Loolu moo tax duñu ko jàpp dara ne mooy at yu tollu ci 126, te loolu mooy melokaanu 1,260, melokaanu ab “jàngoro-gànnaaw” buy jël jaar-jaaru taarix bi dale ci 1863 ba ci jamonoy mujj mi ci 1989. Bi ñeent-fukk at yi jeexee, Yosuwe jiitewoon na yëngu-yëng bi dugg ci Suuf su Dige. Ci 1989 Boroom bi tàmbalee na liggéeyu jiite yëngu-yëngam bu omega génne ko ci “jàngoro-gànnaaw” bu 1863 ba ci 1989, ni Mu jëlee woon yëngu-yëng bu alpha génne ko ci “jàngoro-gànnaaw” bu 538 ba ci 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.

Ci atum 1989, peeñu gisgisu dexu Hiddekel, bi tegtal ñetti xaaj yu mujj yi ci Daniel, teejal nañu ko, ni ko gisgisu dexu Ulai, bi tegtal xaaj 7, 8 ak 9 yi ci Daniel, teejale woon nañu ko ci 1798. Ñaari téeméeri at ak ñaar-fukk gannaaw ba ñu génnee Biibël bu King James, William Miller yégle na yoonam, bi mu sukkandikoo ci gisgisu Ulai, ngir njëkk, noonu mu daldi ko def ay melokaan yu rasmi ci 1831; noonu itam lañu njëkk a génnee yégle Hiddekel ci 1996, gannaaw ñaari téeméeri at ak ñaar-fukk ci 1776, moom bi nekk juddug suuf su tedd si, di États-Unis d’Amérique.

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.

Miller dafa tekki yëgleb bataaxal bi ñaari téeméeri ak ñaar-fukk at gannaaw soppikatu King James bi, moo xamle ne William Miller mooy jëfandikookat bu njëkk bu yàlla sell ci waxi kàdduy Yàlla yi nekk ci Biibël bi, ci Kóllëre gu Yàgg gi ak ci Kóllëre gu Bees gi itam, ngir indi benn yeesal ak benn yëngu-yu-beesal. Biibël bi ju Yàlla la, te moo booleek nit ki gannaaw 220 at ngir jur bataaxalu Ulai bi.

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.

Yeesu mooy Alfa ak Omega, te moom la Kàddug Yàlla, ba tax njëlbéenug Biibël bu King James Version ci atum 1611, di teg Yeesu benn yoon ci 1611, te itam ci 1831. Kirist feeñ na ci jamonoy mujj gi ni Gaynde gi joge ci giiri Yuda; waaye bu ñu sampée yëgle bi ci anam wu sàkkal, mooy Alfa ak Omega ak Kàddug gi. Ndigël li Miller am ak tambali gi, ñu xam ne tambali ak mujjeef gi ñooñu ñépp di dëggal li di yokk solo ci njëlbéenug yëgle bi. 1776 ba 1996 dafay yëngu ak benn melokaan, doonte sax wuute.

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.

Bataaxalu Hiddekel mooy bataaxalu yoonu Dibéer bi ci États-Unis, ni ko njëlale aaya ñent-fukk ak benn ci Daniel fukk ak benn. Atum 1776 ak génneb Déclaration of Independence dafa teewlu njàlbéenu diirub ñaar téeméer ak ñaar-fukk at yi, yi jeexee ak génneb téere bi ñu tuddee, ci dogalu Yàlla waaye du ci yéene, Time of the End. Ci at mu njëkk maam 1996, ñu jox nu ab korporaasioŋu ministère bu tudd Future for America. Bataaxalu suuf si tedd, maanaam États-Unis, ñu ko teggewoon ci anam wu sella ak jokkoo bu juboo diggante njàlbéen ak mujju yoon wax jii. Bépp màndargu yoon wu mag ci taariixu Millerite dees na ko delloo ci suufu pexe bu jiitey léebu ñaari fukki janq. Ñaari diirubi ñaar téeméer ak ñaar-fukk at yi ñoom ñépp am nañu njàlbéen ak mujju, te ñu màndarge leen ak ab génnebu mbind.

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.

Bataaxalu ak yoonu liggéeyu Miller dafa amoon dëggal ak doole ci matug Islaam ci ñaareelu musiba bi. Li Boroom bi jëfandikoo ngir dooleel bataaxal bi mooy yoonu “bés bu benn mooy at” bu Miller, ak yoonu mi dooleel bataaxal ak yoonu liggéey bi ca 9/11, ba su wàcceg malaakam Kàddug Yàlla gi nekk ci Peeñu xët 18 délloosi wàcceg bi Mu defoon 11 ut 1840, ni ko xët 10 bu Peeñu di tegtal. Ñaari malaaka yooyu dañuy tegtal feeñug Kirist ci kanamu malaaka ci yoon wu yonent. Yoonu mi mel ni mooy cosaanu gàddaay gi gën a taxawu yëngu-yëngug 9/11, ni yoonu “bés bu benn mooy at” meloo woon ci yëngu-yëngug 11 ut 1840, mooy ne jaar-jaaru Millerite di dellusi ci jaar-jaaru ñeel fukki junni ak ñeenti-fukk ak ñeenti junni.

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.

Bi ab matuggal gu yoon ci waxi waxyu Islam ci ñetteelu musiba, ci jaar-jaaru omega ak ñetteelu malaaka, te mu jàppale ak matuggal gu yoon ci waxi waxyu Islam ci njëkk ak ñaareelu musiba, gi ñëw ci jaar-jaaru alfa, njëkk ak ñaareelu malaaka—ndigalu ne jaar-jaaru Milleritey di dellusi ci jaar-jaaru ñaari fukk ak ñeent junni nit ñi ak ñeent-fukk ak ñeent junni bi, dëggal nañu ko bu baax ni buñu dëggalee woon bésu Miller ci ndigalu bés-benn at, ci wàllu njëkk ak ñaareelu musiba yi nekk ci Peeñu Yowaana 9. Am na ñenn ñi xam man naañu waxyu jamono ji tollu ci ñetti téeméeri ak juróom ñaar-fukk ak benn at ak fukk ak juróom fan, jiñu tëral ci Peeñu Yowaana 9:15, waaye ñu mana rëcc sama point bu jiitu. Na ma ko leeral.

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.

Njëkk ak ñaareel woe bi dañoo méngook jaar-jaaru njëkk ak ñaareelu malaaka yi, te jaar-jaaru ñetteelu woe bi itam méngook jaar-jaaru ñetteelu malaaka bi. Fi la taxawaay bi nekk: tambaliinu ñetti téeméeri ak juróom-benn fukki at ak fukki fan yi ñu taxawal ci jaar-jaaru ñaareelu woe bi, fekk na cosaanam ci jaar-jaaru njëkk woe bi. Am na benn yëgleb bu téeméer ak juróom-fukk at ci jaar-jaaru njëkk woe bi ci Peeñu Yàlla juróombent, te bés bi waxtu yëgleb boobu jeexee, fa la yëglebu ñetti téeméeri ak juróom-benn fukki at ak fukki fan di tàmbali. Ñaari yëgleb yooyu dañuy boolee njëkk ak ñaareelu woe yi ci lu jub, ba tax ba bi ñu yëglee ab yëgleb ci Islam, sukkandiku ci njariñu bés muy at, yëgleb boobu dafa doon yëglebu njëkk ak ñaareelu woe yi ci Islam, te mooy doon yégle bi dëggaloon anam ak yégleb Miller ci jaar-jaaru njëkk ak ñaareelu malaaka yi.

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.

Bi loolu mboolem taarix boobu jeexee ci 22 Oktoobar 1844, ñaareelu xalam bi daldi tàmbalee wuux; te xalam boobu juróom-ñaareel mooy ñetteelu alkande bi, te mooy itam mbóotu sutura Yàlla, mooy Kirist ci yéen, yaakaaru ndam li. Xalam boobu mooy yëgleb waare bu biti ak yëgleb waare bu biir. Moo tax waxu jaar-jaaru 2,520 at jokkoo ak noppalu suuf si ci juróom-ñaareelu at, te loolu dafay boolee jubilee bi. Ci 22 Oktoobar 1844 xalam bi juróom-ñaareel tàmbalee wuux ngir matal waxi jaar-jaari 2,520 at ak 2,300 at.

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.

Waaye ca fan yi baatu malaaka juróom-ñaareel bi di feeñee, bu mu tàmbalee wol, kumpay Yàlla dina mat, ni ko mu yégle woon ay jaamam, yonent yi. Peeñu Yowaana 10:7.

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

22 Oktoobar 1844 mooy bésub njotum njéggal, te buuru jubilee waroon a jib ci bésub njotum njéggal ba. Li dale ba tey, nun ngi dund ci jaar-jaaru ñetteelu malaaka bi, te itam ci ñetteelu musiba bi, miy juróomeelu trompet bi. Ci 11 Ut 1840, malaaka mu mag mi ci Peeñu yi fukk wàcci na ngir leerloo suuf si ak ndamaram, ni malaaka mi ci Peeñu yi fukk ak juróom-ñett defee ci 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.

Ci diggante 2012 ba ba janwiye 2013, ñu sos séri bi tudd Habakkuk’s Tables, te meññoo ak génne piyonyeer chart bu 1843 bi ci weeru me 1842. Noonu lañu tegëkoon fondasiyoŋ yu mouvement bi, muy mouvement alpha bu malaaka bu njëkk ak bu ñaareel, walla mouvement bu ñetteel malaaka; ñaari tablaay yu Habakkuk dañoo lëkkaloo ak taarix ak bataaxal bi. Yéene bu ñakk njariñ bu 18 sulet 2020 boolewoon ak 19 awril 1844, te waxtu yàgg bi ci léebkat bi nekkoon ci yoon.

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.

Ab màndiŋu 1,260 fan jeexna ci ubbi gi amee 31 Desàmbar 2023. Baax na nu fàttalikoo ne Kirist nettaliwul ñaari yoon màggalu Yàllaam bi ci ay sobéem yu ñu ko xastee ci yoon wu sellul, ni Sœur White tudde ko. Def na ko ci ndoorte njëlam, ak ci mujjeem itam, ba tax ñaari nettali yooyu doon sellalug alfa ak 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.

Sœur White wone na leer ne ñàkkal kër Yàlla bu njëkk ak 9/11 ak baat bu njëkk bi, bi mu jàpp ni mooy ñetti aaya yu njëkk yi ci Peeñu gi, caa 18. Gannaaw loolu mu santale “baneen baat bi” ci aaya bu 4, ne mooy ñàkkal kër Yàlla bu ñaareel bi, te itam mooy yoonu Dibeer bi. 19 Awril 1844 mooyoon ñàkkal kër Yàlla bu njëkk bi ngir Millerite yi, te 22 Oktoobar 1844 mooyoon bu ñaareel bi. Ci ñeent-fukk ak juróom-benn at yi nekk diggante 1798 ak 1844, kër Yàlla gu Millerite yi tabaxees na, te ab fractal bu tabaxug kër Yàlla gu Millerite gi feeñ na ci jaar-jaaralu ñaari naqar yu mag yi, yi ñoom ñaar ñépp di tegtal ñàkkal yu kër Yàlla. Jaar-jaaru loolu ci kër Yàlla la.

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.

Bés bu 18 Sulet 2020 ba ci 31 Desambar 2023, janq yi nelawoon ci waxtu bi mu yàgg. Bu ñu yewoo, dañuy yewu ngir seen warugaru tëj fondasmaa bi te yékkati kër Yàlla gi. Li dalee booba, Kirist, ni Gaynde gi dëkk ci xeetu Yuda, moo ngi ubbi leerug waxu yonent yi; te leeru yonent buñu ubbi dafa jur saa su nekk benn njàngat bu am ñetti jéego, bi di jeex ci nattu gu wér ngir seet dëgg, fa karakter di feeñ waaye du fa màggat. Ci nattu gu wér ngir seet dëgg googu, janq yu takku yi dinañu jot tuuru Xelum Sell mi mu wees lépp lu jëm ci feeñug kàttanu Yàlla ci biir xeetu Yàlla te bindees na ko mukk. Dina am yokkute leer gu kenn gisagul woon mukk. Loolu nag, dinaa wone beneen rëddandoo gu jaar ci taarix buy taxawal yamale taarixu Millerite ak taarixu ñaar-fukki-ñeenti junni ñi.

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.

Waaye yaw Daaniyel, tëjël wax yi, te lakk téeré bi ba ci jamono ji mujje: ñu bare dinañu daw fu nekk, te xam-xam dina yokku. Noonu mu ne: Demal sa yoon, Daaniyel, ndaxte wax yi tëj nañu leen te lakk nañu leen ba ci jamono ji mujje. Ñu bare dinañu sella, set weex, te nattu; waaye ñi bon dinañu def lu bon: kenn ci ñi bon du ko xam; waaye ñi am xel dinañu ko xam. Daaniyel 12:4, 9, 10.

We will continue these things in the next article.

Dina yokk ci lii yi ci article bi ci topp.

Singularity

Benn-boppu bi

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

Elon Musk wax na 21 Fewriye 2026 ne, “nun de jàpp ne nu ngi ci ‘singularity’.”

Technological Singularity

Njaxlafu njëg bindu xam-xamu teknoloosi

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.

Singularite teknoloosi bi (yu bari di woowe rekk ne “singularite”) mooy ab tomb bu ñu xalaat ne dina am ci ëllëg, bu xeetu teknoloosi—bi ñu gën a dooleel ci xel mu jaarale ak artificiel—di gaaw lool, di am kàttan lool ba muy yokku ba weesu ci sañ-sañu nit ak seen xam-xam, te lool di jur soppi yu xel mënul jàpp ak yu xóot ci sivilisaasioŋu nit. Xalaat bu ci gën a am solo mooy tasaaroo xel: bu nu sosee sistemu AI bu gën a xereñ nit ñi gën a xereñ (li ñu far di wax Artificial Superintelligence walla ASI), sistem boobu man naa delloo bind boppam te gën a ko yombal gaaw ngir mel ni mbootaayu nit wu nekk sax mënu ko def. Lool di sos ab doxalin gu boppam di gën a yombal boppam ci weer-gu-yaram, fa sañ-sañ di fukkatiwatalaat ay yoon ak ay yoon ci at yu gàtt lool (fan → waxtu → simili), ba tax yokkute yi ci topp di mel ni mbëj mu tasaare, te “nit ñi nekk lu jiitu singularite” mënul leen a seetlu ak njariñ walla jubal. Baat bi “singularite” jëlees na ko ci fisik ak matematik, foofu ci “ab buum bu ñuul,” singularite mooy bérab bi dooley dëgg-dëgg gu bëtëj ba àgg ci infinie, te sunuy yoonu fisik yi nu am léegi daldi fa wërguñu—mënu nu gis mbaa wax li di am weesu ci 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.

Noonu itam, gis-gisu teknolosi bi dees na ko muy “event horizon” ci jaar-jaari jamono: man nanu jëfandikoo xam-xam ngir seet lu man a xew ba ci booba, waaye bu ñu weesu ko, jamono yiy ñëw dafa doon lu xeebul ci xel yu nit ñi te yokkuwul.

Brief History and Main Thinkers

Jaar-jaare bu gàtt ak Boroom Xalaat yu Mag ñi

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).

At yu njëkk 1950 yi—Njëmbóot yu njëkk yi feeñ nañu ci liggéeyu matematisiye John von Neumann (mi waxoon ci gaawaayu soppi teknolojik yi di yokku) ak matematisiye/kriptoloog I.J. Good (mi ci atum 1965 melaloon ne am na “xarala bu di tàmbalee féex” bu fekkee ne masiina yi tàmbalee sos masiina yu gën a baax).

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—Xam-xamkat bu kompiyutër ak bindkat bu mbindum-xel Vernor Vinge siiwal gëstu jamono bi ci ay bindam, *The Coming Technological Singularity*. Mu waxoon ne dinañu sos xel mu wees nit ci benn waxtu diggante 2005 ak 2030, te gannaaw loolu “jamonoy nit” dina jeex (ci tekkiinu ne nit ñi dootuñu doon xel mi gën a jiite suñu bopp rekk).

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—Soskat bi ak yëg-kàddu yu njëkk Ray Kurzweil yobbu na xalaat bii ba mu jot ci xam-xamu mbooloo ak téereem bi, The Singularity Is Near. Mu di wax ne singularity bi dina aksi lu war a doon ci atum 2045, te màggug dooley kompitëer gu jub ci kaw, di topp li mu tudde yoonu gëna gaaw ci njariñ yi (Law of Accelerating Returns), ak it nanoteknoloji, bioteknoloji, ak jokkoo diggante bopp ak kompitëer, moo koy yóbbu. Ci anam gu sax, dafa sax ci timeline boobu, te ci yeneen waxam yu mu yeesal, mu dellu dëggal AGI ci 2029 ak singularity ci lu tollook 2045.

Timeline Predictions (as of early 2026)

Yëgle waxtu yi ñuy seet (ni mu nekkee ci ndoorte atu 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.

Ab yeneen yi dafa gën a gaaw ci at yu mujj yi ndax yokkute gu yàggul te bu baax ci mànggooy kàddu yu mag yi, sistem yu xalaat ak yooni yàggal yi: Gis-gis yi gën a tar te ci yàgg wu gàtt (2026–2027): Yenn kilifa yu am solo ci AI (lu mel ni Dario Amodei bu Anthropic, Elon Musk) wax nañu ci kanam nit ñi ne superintelligence walla lu yem ci liggéey ak li di singulaarité bi sos, man naa aksi ba ci 2026 walla ci biir 1–3 at.

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

Ab xam-xamu kats-katu ñi ci ñaari at yi 2040–2050 lañuy boole ba tax xel mu ëpp doole bu mat walla singularité bi.

Two camps of possible outcomes

Ñaari mboolo yi mën a am

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.

Yéene yu bëgg a def àdduna bu mat / yaakaar yu bare → ñàkkadi gu mat ci barele gu réy, farba jàngoro ak ñàkk doole, dugub dund gu mel ni yàgg te kenn du dee jaarale ko ci yebal xel bi wala ci nanomedicine, nit ñépp di booloo ak AI (transhumanism), ak saafaraat ci ay jafe-jafe yu xam-xam teewuloon a saafaraat, ci ay simili.

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 / pessimistic → ñàkk sañ-sañu nit ak ngëru, ñàkk juboo (AI di topp ay jëfekaayu mébét yu taxawul ci doomu nit walla yu ko bañ), yàqute ekonomig ak sosiyaal, walla sax ay risk yu man a dugal nit ñi ci jéexital.

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 du rekkul nekk “AI bu njëkk lool rekk” la; mooy waxtu wi soppiku teknolojii di génn ci diggante ay dogal yu gaaw-gàll gu bindu-bopp/gaaw-gàll gu nit, ba muy doon yoonu soppiku boppam, buy daw te kenn mënul ko taxawal. Bu loolu ame ci 2026, walla 2030, walla 2045, walla sax mukk, mu ngi des ba tey ci ni benn ci laaj yi gëna am solo te bës bu nekk yaatu ci jaar-jaari nit ñi.

The Time of the End – 1989

Jamono Mujj ci Muju àddina – 1989

The Networked World Begins

Àddina bi ñu boole ci lëkkalekaay digital bi tambali na

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.

Jële gi ci xayma yokkute bu kenn ku nekk doon doxal ci boppam ngir dem ci xayma yokkute bu lëkkaloo ak lëkkandoo. Tim Berners-Lee jox na xalaat bu aju ci World Wide Web ca CERN (1989). Seetlu komersiyaal ci mbirum réseaux neuronaux ya yaatal na (jëfandikoo askan wi ak jàngu kawe yi), Intel 80486 génn na ci kër gi—doole yokkute bu nit ku nekk man a jëfandikoo dafa yéeg lool, te ARPANET di jëfandikoo yoon wi jëm ci li mujj doon Internet bu jamono bii. Lu jiitu loolu, yokkute amoon na doole, waaye li ëppoon mooy ne dañu ko tëj ci ay xeetu wàll yu boppam. Gannaaw 1989, yokkute daldi doon lu jublu ci lëkkaloo. Réseaux neuronaux yi ci 1989 dañoo nekkoon ci tàmbali, yëngu ci séentuwaay yi ak li ko jumtukaay yi mënaloon, te ci li ëppoon dañoo doon ay sistem yu xool tektal yi yokk ak ay sàrt yu ñu fay boole woon—waaye askan wi ak laboratoor yu seetlu yi dañoo doon ba noppi di natt ay sistem yu man a jàng ngir jëmé ci berab yi ñuy dóor, ngir gindee ak yoonu jubal, ak ngir xàmmi tektal yi. Loolu moo doon dal bu njëkk bi ci lépp lu dikk gannaaw.

The Message Formalized – 1996

Bataaxal biñu Defe Fonku — 1996

The Internet Commercial Explosion

Mbëggelu komersaal bu Internet bi

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.

Web bi nekk lu ñépp man a jëfandikoo, muy lu ñuy jaay, te muy lu àddina bi bépp jot. Netscape ak xarey browser yi, Amazon ak eBay di firndeel ne commerç bu online man na dox. Google sosu na (ni ñu ko tudde woon BackRub ca Stanford, 1996), te jëfandikoo Windows 95 gaaw na yokk compting bu jëfandikookat yi. Atum 1996 mooy bi Internet bañee nekk rekk lu njàngum kaaraange la, daldi nekk lu ekonomig. Infrastruktur bi jóge 1989 dafa dal ci tolluwaay bu jëfandikookat yi. Jamonoy dot-com du ci websites rekk la jëm — dafay ci dijitaliseer bisnis. Waxtu wii soppi na commerce, pablisite, seetlu xibaar ak anam yu nit ñi di jokkante.

Message Empowered – 9/11, 2001

Bataaxal bu am kàttan – 9/11, 2001

The Mobile + Platform Era Begins

Jamono biir + Platform mi tàmbali na

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.

Dijitaalizaasioŋu media yi + infrasitiritir bi ni jëkk ci “cloud” + “broadband” bu sax ci kaw. Apple génne na iPod bi (ndombo ekosisitëm dijitaal buy yëngu tambali), Wikipedia ubbi na (módelu platfóormu xam-xam buy booloo), njariñu “broadband” yokku na lool, Amazon tàmbali na ci sutura tabax li mujj doon AWS. Gannaaw 9/11, teknolojiiu saytu ak teey gu réy gaaw na lool, infrasitiritiru analiz biir-donne yi yokku na bu gaaw. Fii la ndombo “cloud computing”, ekosisitëmu platfóorm yi, nguurug ëmbit dijitaal yi, infrasitiritir buy sax ci jokkoo, ak dalu pexe yi war a jur “social media” ak “smartphones” tëjjeeku.

Foundation Laid – Habakkuk’s Tables – 2012, 2013

Fondamaa Tegg – Tabili Habakuk – 2012, 2013

The Deep Learning Breakthrough

Njëg mu xóot ci jàngat gu xóot gi

The Birth of Modern Artificial Intelligence

Juddu Xel bu Bees bu Jamono ji nuy wax “Artificial Intelligence”

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.

Lii mooy jamono ju am solo lool bi réseaux neuronaux bàyyi doon yeneen cëru jàngat te nekk doon ñu bari ci jëfandikoo— mooy ndigël gu mat sëkk diggante jamono “platform/cloud” bu 2001 ak tas gi réygu “generative AI” bu 2023. Septembre 2012: AlexNet (ab réseau neuronal convolutionnel bu xóot) moo nott ndam ci concours ImageNet ak farak bu mag lool— daanel lépp lu jiituwoon ci algorithmes yi. Benn xew-xew bii rekk, ñépp a ko déggoo ci wàllu seetlu AI ne mooy jamono ji deep learning bu bees juddoo. 2012: ekib Geoffrey Hinton wone na ne réseaux neuronaux yu xóot, bu ñu leen jàngale ci GPUs, man nañu jàng boppam ci mbindum melokaan yu tabaxante ci njàppalante. 2013: Google jënd na sosiete Hinton (DNNresearch). Industrieel bi ci saa si daanu ci deep learning ak ay milliards. Yokkute GPU yi NVIDIA (CUDA) nekk nañu matériel bu standard ci AI. Jumtukaay yu big data (Spark 1.0, bi ñu génne woon ci 2013) mat nañu it ak loolu, ngir may datasets yu réy lool yi deep learning soxla.

Unsealing – 2023

Ubbi – 2023

Generative AI Crosses the Threshold

AI juróom buy sos na buntu bi

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 mi ngi mana jëfandikoo, mana jariñoo, te di yëngal mbirum koom-koom bu tar. Du rekk “réseau neural yu gën a baax.” Lii mooy jamono ji AI di bind kood, di sos nataal, di otomaatiseer liggéeyu buro ak liggéey yu ay xelkat doon def, di yaatal liggéeyu xalaat ak seetaan, te bu njëkk AI bayyi nekk lu xëccoo ci benn wàll rek, daldi nekk jumtukaayu xel bu ñépp a mana jëfandikoo.

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 ni melokaanu waxtu mujj àddina bi ci boppam (jokkale yu lëkkaloo tambali, muy tërëlin ngir xam-xamu àddina wër; lëkkalees na ko ak tasaaru URSS mi ni muy mandarga ji ngir jamonoy nattug mujj gu Adventism).

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

    1996 mooy jëfandikookayub xibaar bi ci anam gu yoon (web bu jaaykat yi jëfandikoo day yaatal ekonomii xibaar bi, te day numérise koom-koom ak gis-gis).

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

    2001 ni muy dooley waxu bataaxal bi ak dooleelam (plateform yi, niir gi, ak jot ci saa su ne dañuy samp ekosiistem dijitaal bi ngir xam-xam bu booloo, bu yëngu, te nit ñépp man a jot ci).

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

    2012/2013 ni muy taxaw ndombo gu dëggu xel mu xóot (jàllug gu mag ci deep learning tax na xam-xamu masin nekk lu manees a jëfandikoo ci yoon wu am solo te man a yaatal).

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

    2023 nekk ci njalbéen ju mujjal ci ubbi bi (AI buy jur, buy génne ci xel mu yaatu ci yëngu-yëngu yu mën a jëfandikoo ci bépp mbir, ba tax sàkku xam-xam ak xalaat nekk lu mën a jot ci yépp te di yëngu àddina).

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

Yéeg yi rafet na: bépp tolluwaay dafay yokku ci li ko jiitu, te muy jógé ci jokkoo → jëfandikoo ngir jaay ak jënd → ekosistam → xelal → xam-xamu xel.

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.

Atum 2012/2013 mooy njàngat bu am solo lool, di jamono ji réseau neuron yi wone ne man nañu jàng ci anam wu yar te otomatik (ndamug AlexNet/ImageNet, liggéeyu Hinton daldi am firnde, te yokkute GPU yi mayoon na lool), te lool tax na ne yaatuwaayu juróom-ñaar fukki at 2023 ci mbirum juróom-ñaar fukki bindi amul woon manees a moytu. Su fekkee ne amul woon coppiteb jumtukaay ba ci 2012, modèle transformer yi (2017) ak yokkute gu réy gi duñu woon jur ChatGPT peeg gu yaatu noonu.