Article

# Panium - Number Seventeen

Panium - Zaj Xya 17

The Thing and the Vision: Daniel’s Two Lines of Prophecy and the Unsealing of Revelation

Qhov Uas Muaj tiag thiab Lub Zeem Muag: Daniel Ob Kab Lus Qhia Yaj Saub thiab Kev Qhib Phau Tshwm Sim

Author

Jeff Pippenger

Published

February 22, 2026

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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.”

Hnub Hlis 18, 2020 thawj qhov kev poob siab ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab tus tau los txog. Nws tshwm sim nyob hauv “keeb kwm zais” ntawm nqe plaub caug hauv Daniyees kaum ib. Qhov kev poob siab ntawd tshwm sim thaum “keeb kwm zais” ntawd twb mus deb lawm—ib qho keeb kwm uas tau pib nrog kev vau ntawm Soviet Union xyoo 1989. Nqe plaub caug ib sawv cev rau txoj cai hnub Sunday nyob hauv Tebchaws Meskas, uas kuj raug sawv cev hauv nqe kaum rau ntawm tib tshooj ntawd thiab. Kev “qhib lub foob” ntawm tej qhov tseeb uas tsim ua “keeb kwm zais” ntawm nqe plaub caug hauv xyoo 2023 raug Daniyees nthuav tawm hauv tshooj kaum ob. Tshooj kaum mus txog kaum ob yog tib lub zeem muag, thiab lub zeem muag ntawd pib los ntawm kev qhia tias Daniyees sawv cev rau cov “txawj ntse” uas to taub ob qho lus hauv thiab lus nraud ntawm tej yaj saub, uas raug sawv cev nyob ntawd ua “yam ntawd” thiab “lub zeem muag.”

> 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.

> Xyoo peb ntawm Vajntxwv Khauli uas kav tebchaws Pawxia, ib yam raug muab tshwm rau Daniyees, tus uas hu ua Npelteshaxas; thiab yam ntawd yog qhov tseeb, tiamsis lub sijhawm uas tau teem tseg ntawd ntev heev: thiab nws nkag siab yam ntawd, thiab muaj kev to taub txog zaj yog toog. Daniyees 10:1.

## Two Visions

Ob Lub Zeem Muag Ob Zaug

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.”

“Yam” thiab “lub zeem muag” sawv cev rau sab hauv thiab sab nraud ntawm cov zeem muag cev Vajtswv lus, thiab Daniyee sawv cev rau ib haiv neeg uas to taub ob yam no, vim ob qho tib si “yam” thiab “lub zeem muag” tau raug “qhia tawm” rau Daniyee hauv tshooj kaum. Hauv tshooj ntawd, rau hnub nees nkaum ob, lub zeem muag txog Khetos hauv lub chaw dawb huv tau raug “qhia tawm” rau Daniyee. Lo lus Henplais uas txhais ua “yam” yog txhais ua “tej xwm” hauv tshooj cuaj, thiab tseem raug nthuav tawm nyob ntawd nrog kev txuas rau “lub zeem muag.”

> 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.

> Thaum thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tau los qhia rau koj; rau qhov koj yog tus uas tau hlub heev kawg li: yog li ntawd, cia li nkag siab txog lo lus ntawd, thiab xav txog lub zeem muag. 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.”

Lo lus “yam” nyob hauv tshooj kaum yog tib lo lus uas txhais ua “zaj teeb meem” nyob hauv nqe nees nkaum peb ntawm tshooj cuaj. Hauv Daniel qhov yog toog pom kawg ntawm tshooj kaum mus txog tshooj kaum ob; “yam” ntawm tshooj kaum ib lossis “zaj teeb meem” ntawm tshooj kaum yog ob qho tib si txuas nrog “yog toog pom.” “Yog toog pom” yog lo lus Henplais “mareh,” thiab txhais tias “kev tshwm sim.” Daniel txheeb ob “yog toog pom” hauv nws phau ntawv, txawm li ntawd los ib qho ntawm ob “yog toog pom” ntawd raug sawv cev nyob hauv txoj kev hais poj niam thiab tom qab ntawd rov hais dua nyob hauv txoj kev hais txiv neej. Daniel hauv nqe ib ntawm tshooj kaum sawv cev rau cov uas to taub “yog toog pom” ntawm kev tshwm sim, thiab kuj to taub “zaj teeb meem” lossis “yam” thiab. Hauv tshooj yim Daniel txheeb ob “yog toog pom” uas sib txuas nrog ib leeg. Hauv lus Askiv lo lus vision muaj nyob yim zaug hauv tshooj ntawd, thiab ib lo lus Henplais uas txhais ua “yog toog pom” yog “mareh,” hos lwm lo yog “chazon.” Mareh txhais tias “kev tshwm sim,” hos chazon txhais tias “ib zaj npau suav, ib qho kev tshwm qhia, lossis ib lo lus faj lem.” Cov ntsiab lus hauv tshooj yim teeb kom meej tias thaum lo lus “mareh” raug txhais ua “yog toog pom” nws sawv cev rau “kev tshwm sim ntawm Khetos.”

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.

Ua piv txwv, lo lus “mareh” lossis “zeem muag ntawm qhov tshwm sim” nyob hauv Daniel 8:14 txhais hais tias thaum Lub Kaum Hli 22, 1844, Khetos yuav tshwm sim tam sim ntawd hauv lub tuam tsev kom ua tiav raws li tus Tubtxib ntawm Kev Cog Lus hauv Malakis tshooj peb, yam uas Muam White tau hais tias tau ua tiav rau Lub Kaum Hli 22, 1844. Thaum Muam White txheeb xyuas tias tus timtswv hauv Tshwm Sim tshooj kaum uas nqes los thiab tsa ib txhais ko taw rau saum av thiab ib txhais rau saum hiav txwv yog “tsis yog lwm tus dua li Yexus Khetos” nws tab tom txheeb xyuas ib lub cim taw qhia hauv yav tom ntej uas Khetos tshwm sim. Qhov ntawd yog ib qho ntawm Nws ntau zaus kev tshwm sim. Nws tau tshwm sim thaum Mauxes sawv hauv qhov tuag rov los raws li Yudas hais. Nyob ntawd Nws tau tshwm sim ua Mikha-ee tus thawj timtswv, los txawm li ntawd los nws tseem yog ib qho kev tshwm sim raws yaj saub. Lo lus mareh hauv tshooj yim kuj raug txhais ua “kev tshwm sim,” raws nraim li nws lub ntsiab lus.

> 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.

> Thiab tau muaj li no tias, thaum kuv, yog kuv tus kheej Daniyees, tau pom lub zeem muag ntawd thiab nrhiav kom paub nws lub ntsiab, saib seb, muaj ib tug sawv ntawm kuv xub ntiag, zoo li tus yam ntxwv ntawm ib tug neeg. Daniyees 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.”

Ntawm no, lub ntsiab lus qhia meej tias yog tus timtswv Gabriel uas muaj “qhov zoo li ib tug neeg,” thiab lo lus “qhov zoo li” ntawd yog mareh—qhov zoo li hauv kev ua yog toog pom ntawm Khetos—vim ib yam li Khetos raug sawv cev los ntawm Michael tus thawj timtswv, thiab los ntawm tus timtswv muaj hwjchim loj hauv Tshwmsim kaum, Khetos kuj raug pauv siv tau raws li kev yaj saub nrog lub cim ntawm cov timtswv, thiab txawm yog neeg tib si. Txawm yog Gabriel hauv nqe ntawd, los yog Khetos hauv Tshwmsim kaum, los yog raws li Michael tus thawj timtswv, lawv txhua tus sawv cev rau ib txoj xov; thiab vim li no Niam Laus White thiaj muab cov timtswv hauv Tshwmsim piv nrog ob yam tib si: txoj xov uas lawv sawv cev rau, thiab cov neeg uas tshaj tawm txoj xov uas cov timtswv ntawd sawv cev rau. Qhov tseeb no tseem ceeb heev uas nyob hauv peb nqe thawj ntawm Tshwmsim ib, peb nqe uas tshaj tawm txog kev qhib tawm ntawm Tshwmsim txog Yexus Khetos, ua ntej sijhawm kev sim siab kaw, rau qhov “lub sijhawm twb los ze lawm,” txoj kev sib txuas lus ntawm Vajtswv rau tibneeg raug qhia meej tshwj xeeb tias yog ib txoj xov ntawm Leej Txiv, uas tau muab rau Leej Tub, uas tom qab ntawd muab txoj xov rau ib tug timtswv, tus uas mam li nqa mus rau ib tug neeg, tus ntawd rov xa mus rau cov pawg ntseeg. Txhua kauj ruam hauv txoj kev sib txuas lus ntawd yog dawb huv thiab huv si, thiab qhov kev dawb huv uas raug ua kom dawb huv ntawd raug sawv cev rau ntawm cov cim ciam hauv kev yaj saub uas Khetos tshwm los raws li Nws Tus Kheej, los yog los ntawm ib tug timtswv, ib tug neeg, lossis ib txoj xov. Thaum Nws txuas Nws Tus Kheej ncaj qha nrog ib qho cim ciam, qhov ntawd yog “mareh” “qhov zoo li yog toog pom.”

> 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.

> Qhov Kev Qhia Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum muaj tshwm sim sai sai no; thiab nws txib nws tus tim tswv mus qhia nws rau nws tus tub qhe Yauhas los ntawm tej cim: uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg rau hauv no: rau qhov lub sij hawm twb los ze lawm. … Thiab nws hais rau kuv tias, Tsis txhob muab tej lus ntawm zaj lus faj lem hauv phau ntawv no kaw cia: rau qhov lub sij hawm twb los ze lawm. Tus uas tsis ncaj, cia nws tseem tsis ncaj li qub: thiab tus uas qias neeg, cia nws tseem qias neeg li qub: thiab tus uas ncaj ncees, cia nws tseem ncaj ncees li qub: thiab tus uas dawb huv, cia nws tseem dawb huv li qub. Qhia Tshwm 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.

Hauv tshooj yim, “chazon” yog lwm lo lus Henplais uas raug txhais ua “zeem muag.” Nyob rau hauv kev txheeb nrog “kev tshwm sim,” zeem muag “marah” tab tom txheeb ib lub cim taw qhia txoj kev, hos zeem muag “chazon” tab tom txheeb ib lub sijhawm yaj saub. Muaj ib txoj kev sib npaug los saum ntuj los nyob rau hauv ob lo lus uas raug txhais ua “zeem muag” hauv tshooj yim, nyob rau hauv qhov uas lo lus Henplais “mareh” kuj raug Daniyees siv hauv nws daim ntawv poj niam ua “marah.” Hos nrog “chazon,” Daniyees nthuav qhia nws ua ob txoj kev, tsis yog los ntawm kev sib piv ntawm daim ntawv txiv neej thiab daim ntawv poj niam, tiam sis los ntawm ob lo lus uas txheeb tib lub ntsiab, tab sis thaum ua li ntawd, lawv nthuav dav zuj zus tsis muaj chaw kawg.

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 txhais hais tias yog qhov kev ua yog toog pom, lossis yog lus faj lem, lossis yog kev cev lus faj lem; thiab lo lus uas nyob hauv Askiv raug txhais ua “matter” lossis “thing” ntawd yog lo lus Henplais “dabar,” uas txhais hais tias “lo lus.” Thaum to taub tias txoj kev ua yog toog pom “chazon” kuj raug Daniyees sawv cev los ntawm lo lus “dabar,” ces ob lo lus ntawd ua ke sawv cev rau tej lus faj lem ntawm Vajtswv Txojlus. Daniyees ib txwm muab “dabar” lossis “chazon” piv txawv ntawm “mareh.” Thaum muab xav txog nyob rau theem yaj saub, “tej lus faj lem ntawm Vajtswv Txojlus,” raws li sawv cev los ntawm “dabar” thiab “chazon,” thaum coj los koom nrog txoj kev ua yog toog pom “marah” hais txog Khetos qhov tshwm sim, ces koj thiaj muaj cov cim ciam dawb huv ntawm keeb kwm yaj saub ntawm Vajtswv Txojlus. Ces yog tias koj ntxiv “marah,” uas yog hom poj niam ntawm lo lus “mareh,” rau hauv kab ntsiab lus ntawm “vision” hauv Daniyees, koj yuav muaj txoj kev ua yog toog pom zoo li daim iav hais txog kev raug suav tias ncaj ncees los ntawm txoj kev ntseeg.

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.

Hauv Daniel txoj kev ua yog toog kawg, uas sawv cev los ntawm peb tshooj kawg hauv nws phau ntawv, Daniel sawv cev rau ib haiv neeg nyob rau hnub kawg uas to taub txog cov “lus faj lem uas pom hauv yog toog” ntawm “Vajtswv Txojlus,” thiab txog qhov dawb ceev ntawm cov cim tseg dawb huv uas ua ke tsim tsa txoj kev txav ntawm kev kho kom raug ntawm ib puas plaub caug plaub txhiab leej, rau qhov lawv yog cov uas ua raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus hauv Nws Txojlus faj lem dawb huv. Thaum lawv ua raws tus Menyuam Yaj, Nws coj lawv mus rau qhov yog toog zoo li daim iav hauv Daniel 10:7, qhov chaw uas lawv yuav khiav mus nkaum hauv qab kev yuam kev, qhov chaw uas lawv raug faus mus ib txhis, lossis lawv raug txo hwj chim mus rau hauv plua plav, raug suav hais tias ncaj ncees thiab raug txhawb kom muaj hwj chim muab txoj xov faj lem rau hnub kawg.

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.

Nka-skubee txib Daniyee kom “to taub” ob yam tib si, yog “lo lus” thiab yog “lub zeem muag.” Lo lus Henplais uas txhais ua “to taub” txhais hais tias “ua ib qho kev cais tseg hauv lub siab.” Daniyee, tus uas sawv cev rau koj thiab kuv tus nyeem ntawv uas kuv hwm, raug txib kom to taub qhov txawv thiab qhov kev cais ntawm “lo lus” thiab “lub zeem muag.” Lub zeem muag chazon sawv cev rau txoj kab sab nraud ntawm keeb kwm yaj saub, hos lub zeem muag mareh sawv cev rau qhov tshwm sim ntawm Khetos. “Lo lus” thiab “yam ntawd” yog lo lus Henplais “dabar,” uas txhais tias Lo Lus. Yexus yog “dabar,” vim Nws yog Lo Lus. “Yam ntawd” thiab “lo lus,” ob qho tib si yog “dabar,” raug nthuav tawm nyob rau hauv kev sib txuas nrog lub zeem muag ntawm qhov tshwm sim.

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.

Lo lus *dabar*, uas yog qhov teeb meem thiab qhov ntawd, kuj yog lub *chazon* yog toog pom ntawm tshooj yim thiab nws sawv cev rau yog toog pom ntawm keeb kwm yaj saub. Txhua yam ntawm cov kev sawv cev ntawd (*chazon*, *dabar*, teeb meem thiab qhov ntawd) qhia txog kab sab nraud ntawm kev yaj saub, hos lub *mareh*, thiab nws txoj kev nthuav tawm ua poj niam ntawm *marah*, sawv cev rau kab sab hauv ntawm kev yaj saub. Vajtswv haiv neeg nyob rau hnub kawg, uas raug sawv cev hauv Daniel kaum nqe ib, nkag siab ob kab sab hauv thiab sab nraud ntawm keeb kwm yaj saub. Hauv phau Qhia Tshwm, kab sab hauv raug sawv cev los ntawm xya pawg ntseeg thiab kab sab nraud raug sawv cev los ntawm xya lub cim qub.

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.

Thaum Daniyees pom zaj yog toog pom ntawm Khetos tom qab nws yoo mov nees nkaum ib hnub, nws tau pom qhov kev nthuav tawm hauv poj niam tus cwj pwm ntawm zaj yog toog pom mareh. Mareh yog “qhov tshwm sim rau pom,” thiab thaum Daniyees pom Khetos, nws pom zaj yog toog pom “marah”; thiab txawm yog mareh txhais tias qhov tshwm sim rau pom, los tus poj niam ntawm tib lo lus ntawd txhais tias “ib daim iav.” Muam White qhia rau peb tias zaj yog toog pom uas Daniyees pom yog zaj yog toog pom uas Yauhas pom, thiab Yauhas pom zaj yog toog pom ntawd thaum Khetos nyob hauv lub chaw dawb huv saum ntuj ceeb tsheej.

> “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.’

> “Thaum lub sij hawm uas Gabriel tuaj xyuas, tus yaj saub Daniel tseem tsis tau muaj peev xwm txais tau kev qhuab qhia ntxiv lawm; tiam sis ob peb xyoos tom qab ntawd, vim nws xav paub ntxiv txog tej yam uas tseem tsis tau raug piav meej tag nrho, nws rov muab nws tus kheej rau txoj hauj lwm nrhiav qhov kaj thiab kev txawj ntse ntawm Vajtswv. ‘Nyob rau cov hnub ntawd kuv Daniel tab tom quaj ntsuag tau peb lub lim tiam puv npo. Kuv tsis tau noj mov qab zib li, tsis muaj nqaij los cawv nkag rau hauv kuv lub qhov ncauj li, thiab kuv tsis tau pleev roj rau kuv tus kheej ib qho li.... Ces kuv tsa muag ntsia, thiab saib maj mam, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug qhwv nrog kub zoo zoo ntawm Uphaz. Nws lub cev zoo li pob zeb beryl, nws lub ntsej muag zoo li qhov pom ntawm xob laim, nws ob lub qhov muag zoo li teeb hluav taws, nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag txhuam kom ci, thiab lub suab ntawm nws tej lus zoo li lub suab ntawm ib pab neeg coob coob.’

> “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.

> “Tus uas tshwm rau Daniyees tsis yog ib tug neeg qis dua Leej Tub ntawm Vajtswv. Zaj lus piav no zoo ib yam li qhov uas Yauhas tau txais thaum Khetos raug qhia tawm rau nws saum kob Patmos. Nim no peb tus Tswv los nrog ib tug tub txib saum ntuj ntxiv los qhia Daniyees txog yam uas yuav tshwm sim nyob rau hnub kawg. Txoj kev paub no tau muab rau Daniyees thiab raug sau cia los ntawm kev tshoov siab rau peb, cov uas twb los txog rau thaum kawg ntawm lub ntiajteb.”

> “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.

> “Cov tseem ceeb ntawm qhov tseeb uas tus Txhiv Dim ntawm lub ntiaj teb tau nthuav tawm ntawd yog rau cov uas nrhiav qhov tseeb ib yam li nrhiav tej cuab tam uas zais cia. Daniyees yog ib tug txiv neej laus lawm. Nws lub neej tau dhau mus nyob nruab nrab ntawm tej yam ntxim nyiam ntawm ib lub tsev hais plaub ntawm cov neeg txawv teb chaws pe hawm dab mlom, nws lub siab thiab lub tswv yim raug thauj hnyav los ntawm tej hauj lwm ntawm ib lub teb chaws loj; tiam sis nws tig ntawm tag nrho tej no mus txo nws tus ntsuj plig rau ntawm Vajtswv xub ntiag, thiab nrhiav kom paub txog tej hom phiaj ntawm Tus Siab Tshaj Plaws. Thiab raws li lo lus teb rau nws tej lus thov khawv khuav, qhov pom kev los ntawm tej vaj loog saum ntuj ceeb tsheej tau raug tshaj tawm los rau cov uas yuav muaj sia nyob hauv hnub kawg. Yog li ntawd, peb yuav tsum nrhiav Vajtswv nrog txoj kev kub siab npaum li cas, kom Nws qhib peb txoj kev nkag siab kom to taub tau cov tseeb uas tau coj los rau peb ntawm Saum Ntuj Ceeb Tsheej.” Review and Herald, February 8, 1881.

## The 144,000

144,000 leej

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.

Daniyee to taub txog “yam ntawd” thiab “lub zeem muag,” thiab nws raug hu ua Daniyee thiab kuj hu ua Belteshasas. Kev hloov npe nyob hauv lus faj lem sawv cev rau txoj kev sib raug zoo hauv ib daim ntawv cog lus, yog li ntawd Daniyee sawv cev rau cov neeg ntawm daim ntawv cog lus kawg, uas yog ib puas plaub caug plaub txhiab leej, cov uas raug sim los ntawm lub zeem muag txog Khetos nyob hauv lub tuam tsev. Qhov kev sim ntawd ua rau muaj kev sib cais ntawm ob pawg neeg pe hawm.

> 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.

> Thiab kuv, Daniyee, tib leeg xwb thiaj pom zaj yog toog ntawd; cov txiv neej uas nrog kuv nyob tsis pom zaj yog toog ntawd li; tiam sis kev tshee hnyo loj kawg nkaus poob rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. 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.

Daniyees tab tom txheeb ncaj qha txog txoj kev sim zaum ob thiab txoj kev sim ntawm lub tuam tsev uas txuas nrog Vajtswv haiv neeg nyob rau hnub kawg; ib txoj kev sim uas yog tsa rau saum lub hauv paus ntawm kev pom Khetos nyob hauv lub chaw dawb huv saum ntuj ceeb tsheej. Lub zeem muag hauv nqe xya yog hom poj niam ntawm lub zeem muag mareh, uas sawv cev ua lub zeem muag marah. Yog koj teb rau lub zeem muag ntawm lub tuam tsev txog Khetos raws li Daniyees tau teb, ces yam uas yog yaj saub “thing” thiab lub yaj saub “vision” yuav raug “qhia tawm” rau koj.

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.”

Yog koj teb rau tib lub zeem muag ntawm Tswv Yexus lub tuam tsev ntawd los ntawm kev khiav mus nkaum, koj yuav nkag mus rau hauv txoj kev tsaus ntuj ib txhis. Qhov kev sim txog lub tuam tsev, uas yog qhov kev sim thib ob hauv peb theem ntawm txoj moo zoo uas nyob mus ib txhis, raug ua ntej los ntawm qhov kev sim thawj zaug thiab yog lub hauv paus. Lo lus nug sim txog lub hauv paus raug sawv cev hauv nqe kaum plaub ntawm Daniyees kaum ib, qhov chaw uas Loos raug sawv cev ua “cov tub sab ntawm koj haiv neeg” uas tsa kom muaj “lub zeem muag.”

## The Time is at Hand

Lub Sijhawm Twb Los Ze Lawm

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.”

Peb hnub nrab tom qab txoj kev chim siab ntawm Lub Xya hli ntuj 18, 2020, rau Lub Kaum Ob Hlis 31, 2023 kev tshwm sim txog Yexus Khetos tau pib raug qhib lub cim, vim “lub sij hawm twb los ze lawm.”

> 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.

> Tus uas nyeem ntawv no tau koob hmoov, thiab cov uas hnov tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg rau hauv no: rau qhov lub sijhawm twb nyob ze lawm. … Thiab nws hais rau kuv tias, Tsis txhob muab tej lus ntawm zaj lus faj lem hauv phau ntawv no kaw cia: rau qhov lub sijhawm twb nyob ze lawm. Qhia Tshwm 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.

“Lub sij hawm” uas qhia kom paub txog kev qhib lub Qhia Tshwm ntawm Yexus Khetos raug hais tseg rau thaum pib ntawm phau Qhia Tshwm, thiab thaum kawg ntawm phau ntawv ntawd tib lo lus tshaj tawm ntawd ntxiv rau lo lus alpha nrog rau lo lus 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.

Kev tshwm sim ntawm Yexus Khetos raug qhib lub foob cia nyuam qhuav ua ntej lub sijhawm xeem neeg yuav txiav tas. Hnub nees nkaum ob, tom qab ib zaug yoo mov tau nees nkaum ib hnub, “yam ntawd,” uas kuj yog “zaj xwm txheej,” uas kuj yog dabar los yog Txojlus, uas kuj yog lub chazon yog toog pom ntawm keeb kwm yaj saub sab nraud, tau raug qhia rau Daniyees thaum nws tab tom ntsib daim iav saib, yog marah yog toog pom txog tus Pov Thawj Hlob saum ntuj nyob hauv Chaw Dawb Huv Tshaj Plaws.

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.

Daniyee sawv cev rau cov uas muaj qhov kev paub ntawm zaj yog toog pom ntawm daim iav tsom, thiab cov uas kuj to taub txog tej kev tshwm los ntawm cev yaj saub hais txog Khetos, ib yam li keeb kwm sab nraud uas zaj yog toog pom chazon sawv cev. Zaj yog toog pom marah sawv cev rau Khetos ua ib qho chaw cim qhia ntawm yaj saub, thiab hom pojniam ntawm tib lo lus ntawd sawv cev rau qhov kev paub uas raug tsim tawm los ntawm kev ntsia ntsoov rau Vajtswv lub yeeb koob, raws li Daniyee, Yauhas, Yaxayas, Muam White, thiab lwm tus yaj saub tau sawv cev.

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.

Nyob rau theem no, chazon—uas yog zaj yog toog sab nraud—sawv cev rau txoj kev sim hauv paus, hos mareh yog toog pom txog kev tshwm sim ntawm Khetos hauv txoj kab txheej xwm cev Vajtswv lus, yog txoj kev sim ntawm lub tuam tsev. Khetos puas tau tshwm sim rau hauv Chaw Dawb Huv Tshaj Plaws nyob hauv koj tus kheej Chaw Dawb Huv Tshaj Plaws? Qhov ntawd yog qhov chaw uas Vajtswv Txoj Kev Ua Vajtswv raug koom ua ke nrog tib neeg. Qhov no yog txoj kev sim uas yuav tsum dhau, ua ntej lub sij hawm ntawm kev sim siab xaus rau ntawm txoj kev sim litmus. Txoj kev sim litmus uas nthuav tawm tus cwj pwm yog marah, yog toog pom daim iav saib xyuas.

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.

Thaum lub Kaum Ob Hlis 31, 2023, txoj kev sim sab nraud ntawm lub hauv paus tau pib raws li nqe kaum plaub cov lus hais tias “cov tub sab ntawm koj haiv neeg,” thiab thaum tus txiv plig loj tam sim no raug tsa ua hauj lwm rau lub Tsib Hlis 8, 2025, “lub zeem muag” hauv nqe kaum plaub tau raug tsa kom ruaj. Txoj kev sim ntawm lub hauv paus tau txav mus rau txoj kev sim ntawm lub tuam tsev. Txij lub Tsib Hlis 9, 2025 los, txoj kev sim ntawm lub tuam tsev twb tab tom mus lawm. Kev sawv rov los ntawm ob tug tim khawv rau lub Kaum Ob Hlis 31, 2023, tau raug sawv cev nyob hauv nqe kaum ib ntawm Tshwm Sim tshooj kaum ib, thiab txoj kev sawv rov los uas pib rau hnub ntawd tau tshwm sim nyob hauv lub sijhawm ntawm Tsov Rog Ukraine uas pib rau xyoo 2014, thiab nce zuj zus hnyav rau xyoo 2022. Cov kab sab nraud thiab sab hauv ntawm zaj lus faj lem tau tuaj sib koom ua ke nyob hauv keeb kwm ntawd. Thaum lub Kaum Ob Hlis 31, 2023, txoj hauj lwm ntawm kev muab lub hauv paus tso tau tab tom mus, yog ib txoj hauj lwm uas raug ua piv txwv los ntawm keeb kwm txij xyoo 1798 mus txog 1840, thiab kuj los ntawm 1840 mus txog 1844, thiab kuj los ntawm lub Plaub Hlis 19, 1844 mus txog lub Kaum Hli 22, 1844.

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

Daniyees kaum ib nqe kaum kaum los txog hauv keeb kwm raws li txoj kab sab nraud ntawm txojkev qhia yav tom ntej thiab txuas nrog tib keeb kwm uas yog txoj kab sab hauv ntawm Tshwm Sim kaum ib. Xyoo 2014, Tsov Rog Ukraine tau pib, raws li tau ua cim tseg los ntawm kev sib ntaus ntawm Raphia xyoo 217 BC. Xyoo 2015, tus vajntxwv thib plaub thiab nplua nuj dua deb heev hauv nqe ob ntawm Daniyees kaum ib tau sawv los thiab tshaj tawm nws lub siab xav los sib tw rau txoj hauj lwm thawj tswj hwm teb chaws. Qhov kev tshaj tawm ntawd ua rau cov neeg thoob ntiaj teb uas muaj lub siab zaj npau taws heev, uas raug sawv cev los ua lub tebchaws 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.

Tshwmsim kaum, nqe kaum ib, tau qhia tias hnub tim Kaum Ob Hlis 31, 2023 yog lub chaw taw tes uas ob tug tim khawv tau sawv rov los. Lub sijhawm txij hnub tim Xya Hli 18, 2020 mus txog hnub tim Kaum Ob Hlis 31, 2023, ces thiaj raug to taub tias yog ib lub “moj sab qhua” raws li kev cev lus faj lem. Thaum txog qhov kawg ntawm lub “sijhawm moj sab qhua,” ib lub suab pib quaj nrov thaum Xya Hli xyoo 2023, thiab tom qab ntawd, raws nraim ib txhiab ob puas rau caum hnub tom qab qhov kev twv ua tsis tiav ntawm Nashville, rau hnub tim Xya Hli 18, 2020, Tsov Ntxhuav ntawm xeem Yudas thiaj pib qhib cov foob ntawm Nws Txojlus cev faj lem. Kev qhib cov foob ntawm Vajtswv Txojlus cev faj lem ib txwm ua kom muaj ib txoj kev sim siab peb theem, raws li tau teev tseg hauv Daniyees kaum ob.

> 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.

> Coob leej coob yuav raug ntxuav kom huv, thiab raug ua kom dawb huv, thiab raug sim siab; tiam sis cov neeg phem yuav tseem ua phem ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniyee 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.

Hauv Phau Ntawv Qhia Tshwm tshooj kaum cuaj, tus nkauj nyab npaj nws tus kheej kom txhij, ces nws thiaj raug pub ib lub tsho dawb. Cov tsho dawb ntawd sawv cev tias tus nkauj nyab twb npaj txhij lawm, thiab qhov no tshwm sim nyob hauv Phau Ntawv Qhia Tshwm tshooj kaum cuaj thaum lub qhov rais saum ntuj raug qhib. Ua ntej tus nkauj nyab raug ua kom dawb huv los ntawm lub tsho ntawm Khetos txoj kev ncaj ncees, nws xub raug ntxuav kom huv tso.

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.

Thaum lub Kaum Ob Hlis 31, 2023 txoj kev sim ntawm cov hauv paus tau pib los ntxuav kom dawb huv cov uas yuav dawb huv. Qhov kev ntxuav kom dawb huv ntawd raug ua kom tiav los ntawm kev nce ntxiv ntawm kev paub, rau qhov Tsov Ntxhuav ntawm xeem Yudas, thaum ntawd, tau pib qhib cov cim ntawm txoj kev tshwm sim kawg txog Nws tus kheej. Txoj kev tshwm sim ntawd suav nrog qhov tseeb tias Nws yog tib lub hauv paus xwb uas raug tsa tau. Kev tsis lees txais qhov tseeb hauv paus uas qhia meej tias Loos yog “cov tub sab ntawm koj haiv neeg,” yog kev tsis lees txais tib lub hauv paus xwb uas raug tsa tau.

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.

Hnub Kaum Ob Hlis 31, 2023 tau pib ib txoj txheej txheem ntawm kev sim siab uas tam sim ntawd ua rau muaj kev cais tawm ntawm ob pab neeg. Tam sim no Tsov Ntxhuav ntawm xeem Yudas tau qhib tawm tias kev ua tiav hauv keeb kwm ntawm nqe kaum plaub yog hnub Tsib Hlis 8, 2025, thiab hauv kev ua li ntawd; Nws tau txhawb nqa Miller qhov kev txheeb xyuas txog Loos ua lub cim uas tsa lub zeem muag sab nraud ntawm yaj saub lus. Thaum Trump rov qab los hauv 2024, nws tau ua kom tiav nqe kaum peb ntawm Daniyee kaum ib, ces hauv nqe tom ntej no, peb cim xyoo 2025, nrog rau kev xaiv tsa ntawm Pope Leo. Ob leeg, Trump thiab nws tus neeg sib raug uas yog antichrist, tau raug tsa los tuav txoj hauj lwm hauv 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.

Cov hnub tim uas peb txheeb xyuas hauv qhov kev txav no, qhov tseeb, yog kev tig rov qab ntsia yav dhau los uas twb raug muab ua kom dawb huv lawm. Peb txheeb xyuas lub sij hawm kawg tias yog xyoo 1989, ces kev muab txoj xov ntawd los teeb tsa ua qauv raug raws cai yog xyoo 1996. Thaum 9/11, txoj xov uas twb raug teeb tsa raws cai lawm tau txais hwj chim. Hauv kev nthuav qhia Habakkuk Cov Rooj hauv xyoo 2012 thiab xaus rau lub Ib Hlis xyoo 2013, tej hauv paus raug muab tso cia lawm.

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.

Thaum Lub Xya Hli 18, 2020 thawj qhov kev poob siab tau los txog, ces thaum Lub Xya Hli xyoo 2023 ib lub suab pib quaj hauv roob moj sab qhua, thiab thaum Lub Kaum Ob Hlis 31, 2023 txoj kev qhib lub foob ntawm Yexus Khetos txoj Kev Tshwm Sim tau pib, thiab thawj qhov kev sim siab sab nraud uas yog lub hauv paus tau pib.

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.

Hnub Hlis 8, 2025 qhov kev sim thib ob sab hauv ntawm lub tuam tsev tau pib lawm. Qhov kev sim txheeb xyuas thib peb twb nyob ze rau pem hauv ntej lawm. Nyob ntawd nws yuav raug ua kom tshwm sim meej tias tus ntsuj plig puas muaj cov roj ntawm zaj lus uas sawv cev los ntawm qhov kev sim thib ib sab nraud thiab cov roj uas nrog los ntawm qhov kev sim thib ob sab hauv. Qhov kev sim no sawv cev rau sab nraud, tom qab ntawd yog sab hauv, thiab tom qab ntawd yog kev paub dhau los.

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.

Kab lus faj lem sab hauv muaj cov cim taw tes yav dhau los uas kuv nyuam qhuav hais tseg. Txhua lub cim taw tes ntawd sib haum nrog tib yam cov cim taw tes hauv keeb kwm Millerite. Xyoo 1798 uas yog lub sijhawm kawg, sib raug nrog xyoo 1989, uas kuj yog lub sijhawm kawg thiab. Nyob ntawd Tsov Ntxhuav ntawm xeem Yudas tau qhib nws Txojlus lub cim foob, vim Nws yog Txojlus. Thaum Adventism tau ua tiav txoj hauj lwm ntawm tus yaj saub tsis mloog lus thaum Yelaunpau‑a lub hauv paus kev ntxeev siab los ntawm kev rov qab mus noj mov nrog tus yaj saub dag ntawm Npe‑ees, lawv tau rov qab mus rau cov lus sib cav ntawm Protestantism uas twb poob lawm, tej lus uas tau siv tawm tsam William Miller txoj kev txheeb xyuas txog xya lub sijhawm. Vim li no, lawv tsis to taub tag nrho—yog tias lawv to taub li—vim li cas 1863 yog lub cim taw tes kawg rau txoj kev txav alpha ntawm tus tim tswv thawj thiab tus tim tswv ob.

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.

Vim li no, rau lawv mas qhov no tsis txhais dab tsi li tias nws yog 126 xyoos, ib lub cim ntawm 1,260, yog ib lub cim ntawm ib “roob moj sab qhua” uas nthuav mus thoob keeb kwm txij xyoo 1863 mus txog rau lub sij hawm kawg xyoo 1989. Thaum kawg ntawm plaub caug xyoo Yausua tau coj txoj kev txav ntawd mus rau hauv Lub Tebchaws Cog Tseg. Xyoo 1989 tus Tswv tau pib txoj hauj lwm coj Nws txoj kev txav omega tawm hauv “roob moj sab qhua” ntawm 1863 mus txog 1989, ib yam li Nws tau coj txoj kev txav alpha tawm hauv “roob moj sab qhua” ntawm 538 mus txog 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.

Xyoo 1989, zaj yog toog ntawm tus Dej Hiddekel uas sawv cev rau peb tshooj kawg ntawm Daniyees raug qhib lub cim, ib yam li zaj yog toog ntawm tus Dej Ulai uas sawv cev rau Daniyees tshooj 7, 8, thiab 9 tau raug qhib lub cim xyoo 1798. Ob puas nees nkaum xyoo tom qab kev luam tawm Phau Vajlugkub King James, William Miller tau luam tawm nws txoj xov raws li zaj yog toog ntawm Ulai thawj zaug, yog li ntawd thiaj ua rau nws txoj xov muaj daim qauv ruaj khov xyoo 1831; ib yam li txoj xov ntawm Hiddekel tau raug luam tawm thawj zaug xyoo 1996, ob puas nees nkaum xyoo tom qab 1776, uas yog qhov chaw yug ntawm lub tebchaws muaj hwjchim ci ntsa iab, Tebchaws Meskas.

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.

Kev muab txoj xov ntawd los teeb tsa kom muaj qauv meej ntawm Miller ob puas nees nkaum xyoo tom qab phau King James version qhia kom paub tseeb tias William Miller yog tus thawj tus tub txib dawb huv kiag li uas siv tej lus faj lem hauv phau Vajlugkub, nyob rau hauv ob qho tib si Phau Qub thiab Phau Tshiab, los coj kom muaj kev txhawb siab rov tsim kho sab ntsuj plig thiab kev kho kom tshiab. Phau Vajlugkub yog los saum Ntuj los, thiab ob puas nees nkaum xyoo tom qab nws tau txuas nrog tibneeg los tsim tawm txoj xov ntawm 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.

Yexus yog Alfa thiab Omega, thiab Nws yog Vajtswv Txojlus, yog li ntawd kev luam tawm phau Vajlugkub King James Version xyoo 1611, tsa Yexus rau ntawm 1611, thiab kuj rau ntawm 1831 thiab. Khetos tshwm sim rau lub sijhawm kawg raws li Tus Tsov Ntxhuav ntawm xeem Yudas; thaum txoj xov raug muab tsim ua raws cai lawm, Nws yog Alfa thiab Omega thiab Txojlus. Kev txheeb ntawm Miller rau qhov pib raug lees paub tias ob qho tib si, qhov pib thiab qhov xaus, tab tom hais kom meej txog kev luam tawm txoj xov. 1776 mus txog 1996 ris tib yam ntxwv, txawm txawv los xij.

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.

Zaj lus ntawm tus Hiddekel yog zaj lus ntawm txoj kevcai Sunday hauv Tebchaws Meskas raws li tau teev tseg nyob hauv nqe plaub caug ib ntawm Daniyees kaum ib. Xyoo 1776 thiab kev luam tawm ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej sawv cev rau qhov pib ntawm lub sijhawm ob puas nees nkaum xyoo uas xaus nrog kev luam tawm uas yog los ntawm Vajtswv txoj kev saib xyuas, tsis yog txhob txwm muab npe ua Time of the End. Nyob rau tib xyoos ntawd, 1996, ib lub koom haum haujlwm qhuab qhia uas muaj npe hu ua Future for America tau muab rau peb. Zaj lus ntawm thaj av muaj koob meej, uas yog Tebchaws Meskas, tau raug muab txhim kho ua qauv raws cai nrog ib txoj kev txuas ncaj qha nruab nrab ntawm qhov pib thiab qhov xaus ntawm lo lus faj lem. Txhua lub cim ciam tseem ceeb ntawm keeb kwm Millerite twb raug rov ua dua raws li tus qauv coj ntawm zaj lus piv txwv txog kaum tus ntxhais nkauj xwb. Ob lub sijhawm ob puas nees nkaum xyoo no puav leej muaj ib qho pib thiab ib qho xaus uas raug cim tseg los ntawm ib phau ntawv luam tawm.

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.

Miller zaj lus thiab nws txoj kev ua haujlwm raug lees paub thiab raug txhawb zog los ntawm kev ua tiav ntawm Islam ntawm txoj kev ceeb thib ob. Yam uas tus Tswv siv los txhawb zaj lus ntawd yog Miller txoj cai ib hnub hloov ua ib xyoos, thiab txoj cai uas txhawb zaj lus thiab txoj kev ua haujlwm ntawd rau hnub 9/11, thaum tus tim tswv nqes los hauv Tshwm Sim kaum yim rov ua dua qhov nqes los uas Nws tau ua rau hnub Yim Hli 11, 1840 raws li tau sawv cev nyob hauv Tshwm Sim tshooj kaum. Ob tug tim tswv ntawd sawv cev rau ib qho kev tshwm sim yaj saub ntawm Khetos raws li ib tug tim tswv. Txoj cai uas yog ib lub hauv paus tseem ceeb rau kev txav ntawm 9/11 ib yam li txoj cai ib hnub hloov ua ib xyoos yog rau kev txav ntawm hnub Yim Hli 11, 1840 yog tias keeb kwm Millerite raug rov ua dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab.

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.

Thaum ib qho kev ua tiav ntawm ib zaj lus faj lem hais txog Islam ntawm txoj kev txom nyem thib peb tau los txog hauv keeb kwm ntawm lub omega thiab tus tim tswv thib peb, uas sib haum nrog kev ua tiav ntawm ib zaj lus faj lem hais txog Islam ntawm txoj kev txom nyem thib ib thiab thib ob, uas tau los txog hauv keeb kwm ntawm alpha, tus tim tswv thib ib thiab thib ob—ces lub ntsiab cai tias keeb kwm Millerite rov muaj dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej raug lees paub ruaj khov ib yam li Miller lub ntsiab cai ib hnub rau ib xyoos tau raug lees paub rau nws tiam nyob rau hauv kev txuas nrog txoj kev txom nyem thib ib thiab thib ob ntawm Tshwmsim cuaj. Qee leej uas tej zaum paub txog zaj lus faj lem ntawm lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas tau muab teev tseg hauv Tshwmsim 9:15, tej zaum yuav tsis to taub kuv lub ntsiab lus yav dhau los. Cia kuv piav.

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.

Kev txom nyem thawj thiab txom nyem thib ob raug teem kom sib haum nrog keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob, thiab keeb kwm ntawm txom nyem thib peb raug teem kom sib haum nrog keeb kwm ntawm tus tim tswv thib peb. Lub ntsiab lus nyob ntawm no yog tias qhov pib rau peb puas cuaj caug ib xyoos thiab kaum tsib hnub uas raug nthuav tawm hauv keeb kwm ntawm txom nyem thib ob, raug pom nyob hauv keeb kwm ntawm txom nyem thawj. Muaj ib zaj lus faj lem ntawm ib puas tsib caug xyoo nyob hauv keeb kwm ntawm txom nyem thawj hauv Tshwmsim cuaj, thiab hnub uas lub sijhawm faj lem ntawd xaus, zaj lus faj lem ntawm peb puas cuaj caug ib xyoos thiab kaum tsib hnub pib. Ob zaj lus faj lem no txuas ncaj qha rau txom nyem thawj thiab txom nyem thib ob, yog li ntawd thaum ib zaj lus faj lem hais txog Islam raug twv ua ntej, raws li txoj cai hnub rau ib xyoos, zaj lus faj lem ntawd yog ib zaj lus faj lem hais txog txom nyem thawj thiab txom nyem thib ob ntawm Islam, uas yog txoj xov uas tau lees paub Miller txoj kev siv ntaub ntawv thiab nws txoj xov hauv keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob.

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.

Thaum keeb kwm ntawd xaus rau hnub Tim 22 Lub Kaum Hli, 1844, lub xya raj nrov txawm pib nrov, thiab lub xya raj nrov ntawd yog ob qho tib si txoj kev puas tsuaj thib peb, thiab qhov tsis paub zais cia ntawm kev ua Vajtswv raws kev hwm ntuj, uas yog Khetos nyob hauv nej, txoj kev cia siab ntawm lub yeeb koob. Lub raj ntawd yog ib txoj xov ceeb toom sab nraud thiab ib txoj xov ceeb toom sab hauv. Vim li no, zaj lus faj lem 2,520 xyoos thiaj raug txuas nrog xyoo xya uas yog xyoo so rau thaj av, uas suav nrog xyoo jubilee. Hnub Tim 22 Lub Kaum Hli, 1844, lub xya raj nrov txawm pib nrov los ua kom tiav raws li zaj lus faj lem 2,520 xyoos thiab 2,300 xyoos.

> 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.

> Tiamsis nyob rau hauv cov hnub uas lub suab ntawm tus tim tswv thib xya, thaum nws yuav pib tshuab, txoj kev tsis to taub ntawm Vajtswv yuav tiav lawm, raws li Nws tau tshaj tawm rau Nws cov tub qhe cov yaj saub lawm. Qhia Tshwm 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.

Hnub Kaum Hli 22, 1844 yog hnub Kev Theej Txhoj, thiab lub raj nplaim xyoo jubilee yuav tsum raug tshuab rau hnub Kev Theej Txhoj. Txij thaum lub sijhawm ntawd los, peb tab tom nyob hauv keeb kwm ntawm tus tim tswv peb, thiab kuj nyob hauv keeb kwm ntawm txoj kev txom nyem peb thiab, uas yog lub raj xya. Hnub Yim Hli 11, 1840 tus tim tswv muaj hwjchim loj ntawm Tshwm Sim kaum nqes los ua kom lub ntiajteb ci ntsa iab los ntawm nws lub yeeb koob ib yam li tus tim tswv ntawm Tshwm Sim kaum yim tau ua thaum 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.

Nyob rau xyoo 2012 mus txog rau Lub Ib Hlis xyoo 2013, zaj lus qhia ua ntu zus uas muaj npe hu ua Habakkuk’s Tables tau raug tsim tawm, thiab raug coj los sib haum nrog kev luam tawm daim chart pioneer xyoo 1843 thaum Lub Tsib Hlis xyoo 1842. Tom qab ntawd, cov hauv paus ntawm txoj kev txav ntawd tau raug tsa tseg, txawm yog nws yog txoj kev txav alpha ntawm tus tim tswv thawj thiab tus tim tswv thib ob, los yog txoj kev txav ntawm tus tim tswv thib peb, ob daim ntxhuav ntawm Habakkuk tau raug xaws nkag rau hauv keeb kwm thiab hauv zaj lus. Kev twv uas tsis tiav rau Lub Xya Hli 18, 2020 yog ib qho sib phim nrog Lub Plaub Hlis 19, 1844, thiab lub sij hawm ncua nyob rau hauv zaj lus piv txwv ntawd twb tab tom pib lawm.

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.

Ib roob moj sab qhua 1,260 hnub tau xaus rau lub sij hawm qhib lub foob rau hnub Tim 31 Lub Kaum Ob Hlis, 2023. Zoo tsim nyog nco ntsoov tias Khetos tau ntxuav Nws lub tuam tsev ob zaug kom dawb huv ntawm nws txoj kev qias neeg thuam tej yam dawb huv, raws li Niam Laus White hu nws li ntawd. Nws tau ua li ntawd thaum pib thiab thaum xaus ntawm Nws txoj hauj lwm qhuab qhia, ua rau ob zaug kev ntxuav ntawd los ua ib txoj kev ntxuav alpha thiab 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.

Muam White qhia meej tias thawj zaug ntxuav lub tuam tsev sib raug ncaj qha nrog 9/11 thiab thawj lub suab, uas nws txheeb tias yog peb nqe thawj ntawm Tshwm Sim kaum yim. Tom qab ntawd nws txheeb “lwm lub suab” hauv nqe plaub tias yog kev ntxuav lub tuam tsev zaum ob, thiab kuj yog txoj cai Hnub Caiv. Plaub Hlis 19, 1844 yog thawj zaug ntxuav lub tuam tsev rau cov Millerites, thiab Kaum Hli 22, 1844 yog zaum ob. Hauv plaub caug rau xyoo txij 1798 mus txog 1844, lub tuam tsev Millerite raug tsa tsa, thiab ib qho fractal ntawm kev tsa lub tuam tsev Millerite raug pom nyob hauv keeb kwm ntawm ob txoj kev poob siab, uas ob leeg sawv cev rau kev ntxuav lub tuam tsev. Keeb kwm ntawd yog hais txog lub tuam tsev.

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.

Txij thaum Lub Xya Hli tim 18, 2020 mus txog Lub Kaum Ob Hlis tim 31, 2023, cov nkauj xwb tau pw tsaug zog thaum lub caij ncua ntawd. Thaum lawv tsim los, lawv tsim los rau lawv tes haujlwm los nteg lub hauv paus thiab tsa lub tuam tsev. Txij thaum ntawd los Khetos, raws li Tus Tsov Ntxhuav ntawm xeem Yudas, tau qhib tej yaj saub txoj kev kaj; thiab txoj kev kaj yaj saub uas raug qhib yeej ib txwm tsim ib txoj kev xeem peb theem uas xaus rau ntawm qhov kev xeem litmus, qhov chaw uas tus cwj pwm raug qhia tawm los, tab sis tsis yog raug tsim los. Ntawm qhov kev xeem litmus ntawd cov nkauj xwb uas ncaj ncees yuav txais ib txoj kev nchuav tawm los ntawm Vaj Ntsuj Plig Dawb Huv uas tshaj txhua yam kev tshwm sim ntawm Vajtswv lub hwj chim uas tau muaj nyob hauv Vajtswv haiv neeg raws li tau sau cia dua los lawm. Yuav muaj ib qho kev nce ntxiv ntawm txoj kev kaj uas tsis tau muaj leejtwg pom dua li. Vim li ntawd, kuv yuav nthuav tawm dua ib txoj kab keeb kwm ntxiv uas txhawb nqa qhov kev sib txig ntawm Millerite keeb kwm nrog keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

> 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.

> Tiamsis koj, Au Daniyees, cia li kaw tej lus no, thiab muab phau ntawv no ntim cia kom txog rau lub sijhawm kawg: coob leej yuav mus los qua ntxi, thiab kev paub yuav muaj ntau ntxiv. Thiab nws hais tias, Mus koj txojkev, Daniyees: rau qhov tej lus no twb raug kaw cia thiab raug ntim cia mus txog rau lub sijhawm kawg lawm. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniyees 12:4, 9, 10.

We will continue these things in the next article.

Peb yuav txuas ntxiv txog tej no hauv tsab ntawv tom ntej.

## Singularity

Ib Leeg Twg Nkaus Xwb

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

Elon Musk tau tshaj tawm rau lub Ob Hlis 21, 2026 tias “tam sim no peb twb nyob hauv ‘singularity’ lawm.”

## Technological Singularity

Qhov Chaw Sib Sau Ua Ib ntawm Thev Naus Laus Zis

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.

Qhov kev singularity thev naus laus zis (feem ntau tsuas hu ua “qhov singularity”) yog ib lub sijhawm yav tom ntej uas raug xav tseg tias yuav muaj, thaum kev vam meej ntawm thev naus laus zis—uas raug tsav feem ntau los ntawm kev txawj ntse tsim los ntawm tshuab—los txog rau qhov ceev thiab lub hwj chim loj heev uas nws nrawm dua mus dhau tib neeg txoj kev tswj hwm thiab kev nkag siab, ua rau muaj tej kev hloov loj kawg nkaus thiab tsis tuaj yeem twv tau ua ntej hauv tib neeg txoj kev vam meej kev ua neej. Lub tswv yim tseem ceeb yog ib qho kev tawg loj ntawm kev txawj ntse: thaum peb tsim tau ib lub kaw lus AI uas ntse dua cov tib neeg uas ntse tshaj plaws (feem ntau hu ua Artificial Superintelligence lossis ASI), lub kaw lus ntawd yuav rov tsim kho thiab txhim kho nws tus kheej tau sai dua li ib pab tib neeg twg yeej yuav ua tau. Qhov no tsim ib txoj voj voog ntawm kev txhim kho tus kheej rov qab mus dua qub, uas muaj peev xwm nce ob npaug dua ib zaug ntxiv thiab ib zaug ntxiv hauv tej lub sijhawm luv heev (hnub → teev → feeb), ua rau tej kev txhim kho ntxiv tom qab ntawd tawg nthuav dav heev thiab ua rau “cov tib neeg ua ntej-singularity” tsis muaj peev xwm twv tau lossis coj tau txoj kev ntawd kom muaj txiaj ntsig. Lo lus “singularity” raug qiv los ntawm physics thiab lej, uas nyob hauv “ib lub qhov dub,” singularity yog lub ntsiab chaw uas lub zog nqus dhau los ua tsis muaj qhov kawg thiab peb tej kev cai physics tam sim no poob tsis ua haujlwm lawm—peb tsis pom thiab tsis twv tau ua ntej tias muaj dab tsi tshwm sim dhau 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.

Ib yam li ntawd, kev singularity ntawm thev naus laus zis raug saib tias yog ib qho “event horizon” hauv keeb kwm: peb muaj peev xwm kwv yees cov kev hloov mus txog rau lub ntsiab ntawd, tab sis dhau ntawm ntawd mus lawm, yav tom ntej yuav dhau los ua yam tsis pom kev meej rau tib neeg lub siab uas tsis tau txais kev txhawb ntxiv.

## Brief History and Main Thinkers

Keeb Kwm Luv thiab Cov Neeg Xav Tseem Ceeb tshaj plaws

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).

Xyoo 1950—Cov noob xub tshwm sim nyob rau hauv tej haujlwm ntawm tus kws lej John von Neumann (uas tau hais txog kev hloov thev naus laus zis uas tab tom nrawm zuj zus) thiab tus kws lej/tus kws txhais lej zais I.J. Good (uas xyoo 1965 tau piav txog ib qho “kev tawg loj ntawm kev txawj ntse” thaum tshuab pib tsim tau tshuab uas zoo dua qub).

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—Tus kws tshawb fawb txog computer thiab tus sau ntawv dab neeg kev tshawb fawb Vernor Vinge ua kom lub tswv yim niaj hnub no nrov npe hauv nws tsab ntawv, The Coming Technological Singularity. Nws twv ua ntej tias peb yuav tsim tau ib hom kev txawj ntse uas tshaj tib neeg nyob rau qee lub sijhawm nruab nrab ntawm 2005–2030, tom qab ntawd “lub caij nyoog ntawm tib neeg” yuav xaus (hauv qhov kev txhais tias tib neeg uas tsis muaj kev pab los txhawb ntxiv yuav tsis yog hom kev txawj ntse uas kav tshaj lawm).

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—Tus kws tsim khoom/tus kws pom kev yav tom ntej Ray Kurzweil coj lub tswv yim no los rau hauv qhov chaw uas pej xeem mloog dav dav nrog nws phau ntawv, The Singularity Is Near. Nws sib cav tias qhov singularity yuav los txog kwv yees xyoo 2045, raug txhawb los ntawm kev loj hlob nrawm zuj zus raws kev ntsuas loj hlob sib npaug ntawm lub zog suav tshuab (raws li nws Txoj Cai ntawm Kev Ceev Zuag Qub Nce Rov Qab Los), nanotechnology, biotechnology, thiab kev txuas sib cuam tshuam ntawm lub hlwb nrog lub tshuab xam phaj. Nws tau tuav rawv txoj kab sijhawm no tsis tu ncua, thiab tsis ntev no tau rov lees paub AGI xyoo 2029 thiab singularity ~2045.

## Timeline Predictions (as of early 2026)

Kev Twv Txog Lub Sijhawm (raws li thaum ntxov xyoo 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.

Cov lus kwv yees tau pom meej tias raug txo kom ze zog heev hauv ob peb xyoos tsis ntev no vim txoj kev nce qib ceev kawg nkaus hauv cov qauv lus loj, cov txheej txheem txawj xav, thiab cov cai ntawm kev nthuav loj: Cov kev xav uas kub siab tshaj / nyob rau lub sijhawm ze tshaj (2026–2027): Qee tus thawj coj AI uas muaj npe nrov (piv txwv li, Dario Amodei ntawm Anthropic, Elon Musk) tau tshaj tawm rau pej xeem tias kev txawj ntse tshaj plaws lossis ib yam dab tsi uas ua haujlwm sib npaug rau lub ntsiab taw tes qhib kev singularity tej zaum yuav los txog ntxov li xyoo 2026 lossis hauv 1–3 xyoos tom ntej.

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

Kev tshuaj ntsuam ntawm cov kws tshaj lij feem nrab tseem sib sau nyob ib ncig ntawm xyoo 2040–2050 rau kev txawj ntse siab tshaj plaws puv npo/kev sib koom ua ib qho.

## Two camps of possible outcomes

Ob pab yeej yuav tshwm sim tau ob txhia￼

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.

Utopian / muaj kev cia siab heev → kev nplua mias kawg nkaus, kev tshem tawm kab mob thiab kev txom nyem, kev tsis txawj tuag siv tau tiag tiag los ntawm kev upload lub siab rau hauv tshuab los yog nanomedicine, noob neej sib xyaw ua ke nrog AI (transhumanism), daws tau tej teeb meem kev tshawb fawb uas yav tas los daws tsis tau hauv ob peb feeb.

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 / muaj kev xav phem → kev ploj ntawm tib neeg lub peev xwm thiab kev tswj hwm, kev tsis sib haum raws li lub hom phiaj (AI caum cov hom phiaj uas cais kiag lossis tawm tsam tib neeg tej nqes txiaj thiab qhov muaj nuj nqis), kev poob vau ntawm kev khwv nyiaj txiag thiab kev sib raug zoo hauv zej zog, lossis txawm yog tej kev phom sij uas cuam tshuam txog tib neeg txoj kev muaj nyob kiag li.

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 tsis yog tsuas yog “AI uas txawj heev kawg nkaus” xwb; nws yog lub sijhawm thaum kev hloov loj hlob ntawm thev naus laus zis dim tawm ntawm tej kev txwv ntawm kev ceev raws li txhia neeg/roj ntsha muaj sia, thiab dhau los ua ib txoj kev txheej txheem ywj pheej uas khiav ploj tsis muaj leej twg tuav tau. Txawm hais tias qhov ntawd yuav tshwm sim rau xyoo 2026, 2030, 2045, los yog yuav tsis tshwm sim li, nws tseem yog ib lo lus nug qhib uas muaj txim loj tshaj plaws rau keeb kwm ntawm noob neej nyob rau lub sijhawm tam sim no.

## The Time of the End – 1989

Lub Sijhawm Kawg—1989

The Networked World Begins

Lub Ntiaj Teb Uas Muaj Kev Sib Txuas Pib Lawm

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.

Kev hloov ntawm kev suav tshuab uas nyob cais tawm mus rau kev suav tshuab uas txuas sib cuag. Tim Berners-Lee nthuav tawm lub World Wide Web ntawm CERN (1989). Kev tshawb fawb txog neural network rau kev lag luam nthuav dav ntxiv (kev siv hauv tub rog + kev siv hauv tsev kawm txuj ci), Intel 80486 raug tso tawm—lub hwj chim suav tshuab ntawm tus kheej nce dhia, ARPANET hloov mus rau yam uas dhau los ua Internet niaj hnub no. Ua ntej no, kev suav tshuab muaj hwj chim heev los xij feem ntau tseem nyob sib cais ua nyias pawg. Tom qab xyoo 1989, kev suav tshuab tig mus rau txoj kev tsom rau kev sib txuas tes hauj lwm. Neural networks hauv xyoo 1989 tseem nyob rau theem ntxov, raug txwv los ntawm kho vajtse, thiab feem ntau yog cov txheej txheem qauv uas tau txhawb ntxiv los ntawm cov cai teev tseg—tiamsis tub rog thiab cov chaw kuaj kev tshawb fawb twb tab tom sim cov txheej txheem kawm paub rau kev xaiv hom phiaj, kev taw qhia, thiab kev faib txheeb cov teeb liab lawm. Qhov no yog txheej hauv paus rau txhua yam uas tuaj tom qab.

## The Message Formalized – 1996

Txoj Lus Formalized – 1996

The Internet Commercial Explosion

Kev Tawg Paj Tawg Lug ntawm Kev Lag Luam Hauv Is Taws Nem

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.

Lub Web dhau los ua yam qhib rau pej xeem, ua lag luam, thiab nthuav thoob ntiaj teb. Netscape thiab cov browser nkag mus rau hauv kev tsov rog sib tw, Amazon thiab eBay ua pov thawj tias kev lag luam hauv online ua haujlwm tau. Google raug tsim tsa (ua BackRub hauv Stanford, 1996), kev txais siv Windows 95 ua kom kev siv khoos phis tawj ntawm cov neeg siv khoom nrawm dua. Xyoo 1996 yog lub sijhawm uas Is Taws Nem tsis yog rau kev kawm txuj ci ntxiv lawm, tiam sis dhau los ua ib lub zog kev khwv nyiaj txiag. Cov txheej txheem hauv paus uas muaj los ntawm 1989 tam sim no mus txog theem uas cov neeg siv khoom coob siv tau. Lub caij nyoog dot-com tsis yog hais txog cov websites—nws yog hais txog kev hloov kev lag luam mus ua digital. Lub sijhawm no tau hloov kev lag luam, kev tshaj tawm, kev nrhiav tau ntaub ntawv, thiab cov qauv kev sib txuas lus.

## Message Empowered – 9/11, 2001

Lus Txhawb Uas Muaj Hwjchim — 9/11, 2001

The Mobile + Platform Era Begins

Pib Lub Caij Nyoog 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.

Kev hloov cov xov xwm ua hom digital + kev tsim kho thaum ntxov ntawm cloud infrastructure + broadband uas qhib txuas tas li. Apple tso tawm iPod (kev pib ntawm ib qho ecosystem digital txawb tau), Wikipedia raug tsim tawm (qauv platform ntawm kev paub uas sawv daws koom tes tsim), kev txais yuav broadband nce siab heev, Amazon pib ntsiag to tsim yam uas tom qab dhau los ua AWS. Tom qab 9/11, tshuab thev naus laus zis rau kev saib xyuas thiab soj ntsuam raug ua kom nrawm heev, hos data analytics infrastructure loj hlob sai heev. Kev pib ntawm cloud computing, platform ecosystems, kev kav thawj ntawm digital content, infrastructure uas txuas nrog tas li, thiab lub hauv paus rau social media thiab smartphones raug muab tso tseg rau ntawm no.

## Foundation Laid – Habakkuk’s Tables – 2012, 2013

Lub Hauv Paus Twb Muab Tso Cia Lawm – Habakkuk Cov Phiaj Ntawv – 2012, 2013

The Deep Learning Breakthrough

Kev Tshawb Nrhiav Kawm Tob Uas Ua Rau Muaj Kev Hloov Loj

The Birth of Modern Artificial Intelligence

Kev Yug Los Ntawm Kev Txawj Ntse Cuav Niaj Hnub No

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.

Nov yog lub sijhawm tseem ceeb tig pauv uas cov neural network tsis yog yam sim xwb lawm, tiam sis tau los ua yam muaj hwj chim siv tau tiag tiag—yog tus choj meej tseeb txuas ncaj qha ntawm lub caij nyoog “platform/cloud” xyoo 2001 thiab qhov tawg loj ntawm “generative AI” xyoo 2023. Cuaj Hlis 2012: AlexNet (ib qho deep convolutional neural network) yeej qhov kev sib tw ImageNet los ntawm qhov sib txawv loj heev—rhuav tshem tag nrho txhua yam algorithm yav dhau los. Ib qho xwm txheej nkaus no xwb raug lees paub thoob plaws hauv kev tshawb fawb AI tias yog lub sijhawm uas modern deep learning yug los. Xyoo 2012: Geoffrey Hinton pab neeg ua pov thawj tias deep neural net, thaum cob qhia rau saum GPU, muaj peev xwm kawm tau cov hierarchical feature tau yam tsis tas neeg teeb tseg ua ntej. Xyoo 2013: Google yuav Hinton lub tuam txhab (DNNresearch). Kev lag luam mam li nchuav ntau txhiab vam nyiaj tam sim ntawd rau hauv deep learning. NVIDIA cov kev nce qib ntawm GPU (CUDA) los ua cov cuab yeej kho vajtse qauv rau AI. Cov cuab yeej big data (Spark 1.0 raug tso tawm xyoo 2013) kuj loj hlob txhij nrog qhov no thiab, ua rau siv tau cov dataset loj kawg uas deep learning xav tau.

## Unsealing – 2023

Qhib Lub Foob Qhib – 2023

Generative AI Crosses the Threshold

AI Tsim Tawm Hla Lub Chaw Nkag

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 dhau los ua yam uas neeg siv tau, xyaum tau, thiab cuam tshuam kev lag luam loj heev. Tsis yog tsuas yog “neural nets zoo dua” xwb. Nov yog lub sijhawm uas AI sau code, tsim duab, ua haujlwm chaw ua haujlwm dawb hloov tau, nthuav dav tau cov haujlwm uas yuav tsum siv kev xav txiav txim, thiab thawj zaug AI tsis nyob tsuas yog hauv kev tshwj xeeb lawm tiam sis dhau los ua cuab yeej txawj xav dav dav siv tau rau ntau yam.

## 2026 – Singularity?

2026 – Qhov Chaw Cim Ib Leeg?

- 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).

  Xyoo 1989 yog qhov kev qhib lub cim ntawm lub sijhawm kawg nws tus kheej (kev sib txuas lus hauv network pib, ua lub hauv paus rau kev khiav mus thoob ntiajteb ntawm kev paub; raug txuas nrog kev poob ntawm USSR ua tus cim qhia txoj kev rau lub sijhawm kawg ntawm kev sim siab rau Adventism).

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

  Xyoo 1996 yog lub caij uas txoj xov ntawd raug muab txhim kho ua ib yam muaj qauv tseeb (lub web kev lag luam nthuav dav qhov kev khwv nyiaj raws ntaub ntawv, hloov kev lag luam thiab kev tshawb nrhiav ua hom digital).

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

  Xyoo 2001 raws li kev muaj hwj chim txhawb rau txoj xov (cov platform, huab, thiab kev nkag tau txhua lub sij hawm nteg tsa lub ecosystem digital rau kev paub sib koom ua ke thiab txav tau nrog tes).

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

  Xyoo 2012/2013 yog lub sij hawm tso lub hauv paus rau kev txawj ntse tseeb (kev tawg paj txi txiv ntawm kev kawm tob ua rau kev nkag siab ntawm tshuab muaj peev xwm siv tau tiag thiab nthuav dav tau raws li qhov xav tau).

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

  Xyoo 2023 raws li qhov siab tshaj plaws ntawm kev qhib lub foob khiab (generative AI hla mus rau hauv kev txawj xav uas siv tau dav dav, ua kom kev tsim kev paub thiab kev txiav txim siab nkag cuag tau thiab muaj zog cuam tshuam).

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

Qhov kev nce qib no muaj kev zoo nkauj thiab muaj txheej txheem: txhua theem txhim tsa sib sau ntxiv raws li theem ua ntej, hloov ntawm kev sib txuas → kev coj mus ua lag luam → ib puag ncig kab ke → kev txawj ntse → kev paub xav.

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.

Xyoo 2012/2013 yog lub nqaj-qhov rooj tseem ceeb; yog lub sij hawm uas neural nets tau ua pov thawj tias lawv muaj peev xwm kawm tau raws txheej txheem siab-mus-rau-qis thiab kawm tau nws tus kheej tsis tas kom tib neeg qhuab qhia txhua kauj ruam (AlexNet/ImageNet yeej, Hinton txoj hauj lwm raug lees paub, GPU scaling ua tau lawm), uas ua rau qhov kev tawg loj ntawm generative xyoo 2023 dhau los ua yam uas zam tsis tau. Yog tsis muaj qhov kev hloov qauv vaj tse xyoo 2012 ntawd, cov qauv transformer (2017) thiab kev nthuav dav loj heev yuav tsis tau tsim kom muaj qib kev dav dav zoo li ChatGPT.

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