Article

# Panium - Number Seventeen

Panium - Angka Pitulas

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

Prekara lan Wahyu: Rong Garis Ramalané Daniel lan Kabukané Kitab Wahyu

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.”

Ing tanggal 18 Juli 2020, kuciwa kapisan ing gerakan golongan satus patang puluh papat ewu dumugi. Prastawa punika kalampahan ing salebeting “sajarah kang kasimpen” saking ayat kaping patang puluh Daniel sewelas. Kuciwanipun kedadosan nalika “sajarah kang kasimpen” punika sampun lumampah adoh—sajarah ingkang kawiwitan nalika ambrukipun Uni Soviet ing taun 1989. Ayat kaping patang puluh siji nggambaraken angger-angger dina Minggu ing Amerika Serikat, ingkang ugi kaawakili ing ayat kaping nembelas saking pasal ingkang sami. “Kabukane segel” saking kayektèn-kayektèn ingkang mbentuk “sajarah kang kasimpen” saking ayat kaping patang puluh ing taun 2023 dipunwedharaken déning Daniel wonten ing pasal rolas. Pasal sepuluh dumugi rolas punika sesanti ingkang sami, lan sesanti punika dipunwiwiti kanthi netepaken bilih Daniel nggambaraken “wong-wong wicaksana” ingkang mangertos pesen internal lan eksternal saking ramalan, ingkang ing ngriku kaawakili minangka “prakara punika” lan “sesanti punika.”

> 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.

> Ing taun katelu pamaréntahané Koresy, ratu Persia, ana prakara kapangandikakaké marang Dhanièl, kang jenengé sinebut Béltesyatsar; lan prakara iku temenan bener, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, sarta nduwèni pangerten bab sesanti mau. Dhanièl 10:1.

## Two Visions

Loro Panyingkapan

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.”

“Bab” lan “wahyu” iku nggambarake sesanti njeron lan sesanti njaba saka ramalan, lan Daniel nggambarake sawijining umat sing mangertèni kalorone, amarga “bab” lan “wahyu” kuwi padha “dicethakaké” marang Daniel ing bab sepuluh. Ing bab iku, ing dina kaping rong puluh loro, sesanti ngenani Kristus ana ing papan suci “dicethakaké” marang Daniel. Tembung Ibrani sing dijarwakaké dadi “bab” ing bab sanga dijarwakaké dadi “perkara,” lan ana ing kono uga dipratelakaké gegayutan karo “wahyu.”

> 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.

> Nalika wiwitaning panyuwunmu, dhawuh mau wis medal, lan aku teka kanggo nduduhaké marang kowé; awit kowé iku banget kinasihan; mulané mangertènen prakara iku, lan gatekna wahyu iku. 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.”

Tembung “bab” ing pasal sapuluh iku padha karo tembung sing dijarwakake “prakara” ing ayat rong puluh telu pasal sanga. Ing wahyu pungkasané Daniel ing pasal sapuluh nganti rolas, “bab” ing pasal sewelas utawa “prakara” ing pasal sapuluh, loro-loroné padha gegandhèngan karo “wahyu.” “Wahyu” iku tembung Ibrani, “mareh,” lan tegesé “panampakan.” Daniel mènèhi tandha ana loro “wahyu” ing kitabé, sanajan salah siji saka loro “wahyu” kuwi diwedharaké kanthi wangun feminin lan banjur maneh kanthi wangun maskulin. Daniel ing ayat siji pasal sapuluh mratélakaké wong-wong sing mangertèni “wahyu” bab panampakan, lan uga “prakara” utawa “bab” iku. Ing pasal wolu Daniel nélakaké loro “wahyu” sing gegandhèngan siji lan sijiné. Ing basa Inggris tembung vision tinemu wolung kaping ing pasal iku, lan salah siji saka tembung Ibrani sing dijarwakake “wahyu” yaiku “mareh,” lan sijiné manèh yaiku “chazon.” Mareh tegesé “panampakan,” lan chazon tegesé “sawijining impen, sawijining pawartos wahyu, utawa sawijining sabda.” Konteks pasal wolu netepaké yèn nalika tembung “mareh” dijarwakake dadi “wahyu,” tembung iku makili “panampakané Kristus.”

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.

Minangka tuladha, punika inggih “mareh” utawi “wahyu pameca” wonten ing Daniel 8:14, tegesipun bilih tanggal 22 Oktober 1844 Kristus badhé ndadosaken pameca kanthi dadakan wonten ing padaleman suci minangka panggenapanipun Utusaning Prajanjian ing Maleakhi pasal tiga, ingkang miturut Sister White sampun kagayuh ing tanggal 22 Oktober 1844. Nalika Sister White netepaken bilih malaékat ing Wahyu sepuluh ingkang tumurun sarta nempataken satunggal sikilipun ing dharatan lan satunggal malih ing segara punika “boten kirang saking pribadi piyambak tinimbang Gusti Yesus Kristus,” piyambakipun saèstu nemtokaken satunggaling tandha dalan wonten ing ramalan ing pundi Kristus ndadosaken pameca. Punika satunggaling saking kathah pamecanipun. Panjenenganipun nate ngatingal nalika wungunipun Musa miturut Yudas. Ing ngriku Panjenenganipun ngatingal minangka Mikhaèl sang pangéran malaékat, nanging sanadyan mekaten punika tetep dados pameca profetik. Wahyu mareh wonten ing pasal wolu ugi dipunterjemahaken minangka “pameca,” selaras kaliyan tegesipun.

> 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.

> Lan kadadéan, nalika aku, iya aku Daniel, wus ndeleng wahyu iku, lan ngupaya tegesé, lah, ana kang ngadeg ana ing ngarepku kaya katoné manungsa. Daniel 8:15.

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

Konteks ing kéné nedahaké yèn malaekat Gabriel-lah sing nduwèni “wujud kaya manungsa,” lan tembung “wujud” iku minangka mareh, yaiku pamedharing wujuding Kristus, amarga kaya déné Kristus diprasetyakaké lumantar Mikhael sang pangéran bala swarga, lan lumantar malaekat kang gagah prakosa ing Wahyu pasal sapuluh, Kristus kanthi profetis bisa silih-gantos karo pralambang malaekat, lan malah uga manungsa. Apa déné Gabriel ing ayat iku, utawa Kristus ing Wahyu pasal sapuluh, utawa minangka Mikhael sang pangéran bala swarga, saben-sabené makili sawijining pekabaran, lan awit saka iku Sister White mbandhingaké para malaekat ing Wahyu karo pekabaran kang diwakili déning para malaekat mau, uga karo wong-wong kang martakaké pekabaran kang diwakili déning para malaekat iku. Kayektèn iki penting sanget, nganti ing telung ayat kapisan saka Wahyu pasal siji, yaiku telung ayat kang ngumumaké pambukakan segel saka Wahyu Yesus Kristus, sadurungé mangsa pangadilan kasempatan katutup, amarga “wektuné wis cedhak,” tata cara panyampèyaning komunikasi saka Gusti Allah marang manungsa kanthi cetha katandhesaké minangka sawijining pekabaran saka Sang Rama, kang kaparingaké marang Sang Putra, kang banjur maringaké pekabaran iku marang sawijining malaekat, kang banjur nggawa marang sawijining manungsa, kang sabanjuré ngirimaké marang pasamuwan-pasamuwan. Saben undhak-undhakan ing tata cara komunikasi iku suci lan kudus, lan kasucèn kang kasantosakaké iku dipralambangaké ing waymarks profetis nalika Kristus ngetingal minangka Panjenengané piyambak, utawa lumantar malaekat, manungsa, utawa pekabaran. Nalika Panjenengané kanthi langsung nggayutaké Sarirané piyambak ana ing sawijining waymark, iku yaiku “mareh” “wahyu penampakan.”

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

> Wahyu saking Gusti Yesus Kristus, ingkang dipunparingaken dening Allah dhateng Panjenenganipun, supados nedahaken dhateng para abdinipun prekawis-prekawis ingkang enggal badhé kalampahan; lan Panjenenganipun ngutus malaékatipun sarta maringi pratandha lumantar malaékat wau dhateng abdinipun, Yohanes: ingkang sampun neksèni pangandikanipun Allah, lan paseksènipun Gusti Yesus Kristus, sarta sakehing prekawis ingkang sampun dipunwastani. Rahayu wong kang maos, lan wong-wong kang ngrungu tembung-tembunging wangsit punika, sarta netepi samukawis ingkang kaserat wonten ing ngriku: awit wekdalipun sampun celak. … Lan Panjenenganipun ngandika dhateng kula, “Aja nyégel pangandika-pangandikaning wangsit saking kitab punika: awit wekdalipun sampun celak. Sing ora adil, ben tetep ora adil: lan sing reged, ben tetep reged: lan sing mursid, ben tetep mursid: lan sing suci, ben tetep suci.” Wahyu 1:1–3; 22:10, 11.

In chapter eight, “chazon” is the other Hebrew word which is translated as “vision.” In relation to the “appearance” the “marah” vision is identifying a waymark, and the “chazon” vision is identifying a prophetic period. There is a divine symmetry with the two words translated as “vision” in chapter eight, in the sense the Hebrew word “mareh” is also employed by Daniel in its feminine form of “marah.” With the chazon Daniel represents it two ways, but not through a masculine and feminine contrast, but with two words that identify the same meaning, but in doing so, they expand exponentially.

Ing bab wolu, “chazon” iku tembung Ibrani liyané kang diterjemahaké dadi “wahyu.” Gegayutan karo “katoné,” wahyu “marah” iku nandhani sawijining tenger dalan, lan wahyu “chazon” iku nandhani sawijining wektu kenabian. Ana sawijining simetri ilahi ing antarané loro tembung kang diterjemahaké dadi “wahyu” ing bab wolu, ing pangertèn yèn tembung Ibrani “mareh” uga dipigunakaké déning Daniel ing wujud femininé, yaiku “marah.” Bab “chazon,” Daniel nglambangaké iku kanthi rong cara, nanging dudu lumantar mbandhingaké maskulin lan feminin, nanging nganggo rong tembung kang nandhani teges sing padha; nanging kanthi mangkono, tegesé ngrembaka kanthi linuwih tanpa pepindhan.

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 ateges wahyu, utawa firman orakel, utawa pamedhar wangsit; lan tembung sing ing basa Inggris diterjemahaké dadi “matter” utawa “thing” iku yaiku tembung Ibrani “dabar,” kang ateges “tembung” utawa “firman.” Nalika dimangertèni yèn wahyu “chazon” iku uga diwakili déning Daniel nganggo tembung “dabar,” mula kalorone bebarengan makili pesen-pesen nabi saka Sabdaning Allah. Daniel tansah mbandhingaké “dabar” utawa “chazon” karo “mareh.” Nalika dipirsani ing tataran kenabian, “pesen-pesen nabi saka Sabdaning Allah,” kaya sing diwakili déning “dabar” lan “chazon,” nalika digandhèngaké karo wahyu “marah” babagan pangatingaling Kristus, mula sampeyan bakal nduwèni pratandha-pratandha suci ing sajarah kenabian Sabdaning Allah. Banjur manawa “marah,” yaiku wujud feminin saka tembung “mareh,” ditambahaké menyang runtutan teges wahyu ing kitab Daniel, mula sampeyan nduwèni wahyu kaca-pangilon babagan pambeneran déning pracaya.

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.

Ing wahyu pungkasanipun Daniel, ingkang kaandharakaken lumantar tigang bab pungkasan saking kitabipun, Daniel nglambangaken satunggaling umat ing dinten-dinten pungkasan ingkang mangertos “wahyu-wahyu kenabian” saking “Sabdaning Allah,” lan kasucèning tenger-tenger dalan suci ingkang mbentuk gerakan reformasi saking satunggal atus patang dasa sekawan ewu, awit tiyang-tiyang punika inggih para ingkang ndhèrèk Sang Cempen pundi kemawon Panjenenganipun tindak wonten ing Sabda kenabianipun ingkang suci. Nalika sami ndhèrèk Sang Cempen, Panjenenganipun nuntun dhateng wahyu kaca pangilon ing Daniel 10:7, ing pundi piyambakipun sami salah satunggalipun mlayu ndhelik wonten ing sangandhaping kalepatan, ing pundi sami kasarekaken langgeng, utawi sami andhap-asor wonten ing lebu, kabeneraken lan kaparingan kakiyatan supados maringi pesen kenabian tumrap dinten-dinten pungkasan.

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 maringi dhawuh marang Daniel supaya “mangertos” loro-loroné, yaiku “prakara” lan “wahyu.” Tembung Ibrani sing dipunjarwakaken dados “mangertos” ateges “nggawé pambédan sajroning pikiran.” Daniel, ingkang makili panjenengan lan kula, para pamaos ingkang kinurmatan, kaparingan dhawuh supados mangertos béda lan pambédan antawisipun “prakara” lan “wahyu.” Wahyu chazon nggambaraken garis njawi saking sajarah kenabian, lan wahyu mareh nggambaraken panampakanipun Kristus. “Prakara” lan “bab” punika inggih tembung Ibrani “dabar,” ingkang tegesipun Sabda. Gusti Yesus punika “dabar,” awit Panjenenganipun punika Sang Sabda. “Bab” lan “prakara,” kaloronipun dados “dabar,” dipunaturaken gegandhengan kaliyan wahyu bab panampakan.

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

Dabar, yaiku prakara lan barang iku, uga minangka sesanti chazon ing pasal wolu, lan iku nggambarake sesanti sajarah kenabian. Saben perwakilan kasebut (chazon, dabar, prakara lan barang) nandhani garis njaba saka ramalan, dene mareh, lan wujud femininé yaiku marah, nggambarake garis njero saka ramalan. Umaté Allah ing jaman pungkasan, kaya sing diwakili ing ayat siji saka Daniel sepuluh, mangertèni loro-loroné garis njero lan garis njaba saka sajarah kenabian. Ing kitab Wahyu, garis njero diwakili déning pitu pasamuwan, lan garis njaba diwakili déning pitu segel.

When Daniel saw the vision of Christ after a twenty-one day fast, he saw the feminine expression of the mareh vision. The mareh is the “appearance” and when Daniel saw Christ, He saw the “marah” vision, and though mareh means appearance, the feminine of the same word means “a looking glass.” Sister White informs us the vision Daniel saw was the vision which John saw, and John saw the vision when Christ was in the heavenly sanctuary.

Nalika Dhanièl ndeleng wahyu bab Kristus sawisé pasa rong puluh siji dina, panjenengané ndeleng ekspresi feminin saka wahyu mareh. Mareh iku “penampilan,” lan nalika Dhanièl ndeleng Kristus, panjenengané ndeleng wahyu “marah”; lan sanadyan mareh tegesé penampilan, wujud feminin saka tembung sing padha tegesé “pangilon.” Sister White maringi katrangan marang kita yèn wahyu sing dideleng Dhanièl iku wahyu sing uga dideleng déning Yohanes, lan Yohanes ndeleng wahyu iku nalika Kristus ana ing pasucèn swarga.

> “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.’

> “Nalika rawuhipun Gabriel, nabi Daniel boten saged nampi piwulang malih; nanging sawetawis taun sasampunipun, amargi ngudi mangertos langkung kathah bab prakawis-prakawis ingkang dereng katrangan kanthi jangkep, piyambakipun malih ngarahaken dhirinipun kanggé ngupadi pepadhang lan kawicaksanan saking Allah. ‘Ing dina-dina iku aku, Daniel, lagi nandhang sungkawa lawasé telung minggu kebak. Aku ora mangan roti kang enak, daging lan anggur ora mlebu ing cangkemku, lan aku babar pisan ora nglenga awakku…. Banjur aku ngangkat mripatku lan ndeleng, lah ana wong siji nganggo sandhangan mori alus, bangkekanipun kaiket emas alus saka Uphaz. Awakipun uga kaya barèl, rainipun kaya katoné kilat, mripatipun kaya lampu geni, lengen lan sampéyanipun kaya warna tembaga kang dipoles, lan swaraning pangandikanipun kaya swaraning wong akèh.’”

> “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.

> “Dudu pribadi sing kurang agung tinimbang Putraning Allah piyambak sing ngatingal marang Daniel. Katrangan iki padha karo katerangan sing diparingaké déning Yohanes nalika Sang Kristus katampil marang dheweke ana ing Pulo Patmos. Saiki Gusti kita rawuh bebarengan karo utusan swarga liyané kanggo mulang marang Daniel bab apa sing bakal kelakon ing dina-dina wekasan. Kawruh iki diparingaké marang Daniel lan kacathet déning inspirasi kanggo kita, wong-wong sing nampani pungkasaning jagad wis tekan.”

> “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.

> “Bebener-bebener agung ingkang kapratelakaken déning Juru Wilujenging jagad punika kagunganipun tiyang-tiyang ingkang nggolèki kayektèn kados ngupados bandha ingkang kasimpen. Daniel punika satunggaling tiyang sepuh. Uripipun sampun kalampahan ing satengahing daya pikatipun kraton bangsa kafir, manahipun kabebani déning prakawis-prakawising karajan ageng; nanging piyambakipun nyingkir saking sedaya punika kanggé ngasoraken nyawanipun wonten ing ngarsanipun Allah, sarta ngupados kawruh bab ancas-ancasipun Sang Mahaluhur. Lan minangka wangsulan dhateng panyuwunipun, pepadhang saking plataraning swarga dipunandharaken tumrap tiyang-tiyang ingkang badhé gesang wonten ing dinten-dinten wekasan. Mila, kanthi satemen-temenipun, kedah kadospundi kita ngupados Allah, supados Panjenenganipun maringi kawelasan kanthi mbikak pangertosan kita, saéngga kita saged mangretosi bebener-bebener ingkang kaparingaken dhateng kita saking Swarga.” Review and Herald, February 8, 1881.

## The 144,000

144.000

Daniel understands the “thing” and the “vision” and he is identified as Daniel and also as Belteshazzar. The change of a name in prophecy represents a covenant relationship, so Daniel represents the final covenant people who are the one hundred and forty-four thousand, who are tested by the vision of Christ in the temple. That test causes a separation of two classes of worshippers.

Daniel mangertos bab “prekara” lan “wahyu” iku, lan piyambakipun kaidentifikasi minangka Daniel lan ugi minangka Belteshazzar. Owahing nama ing pamedhar wangsit nggambaraken sesambetan prejanjian, mila Daniel nggambaraken umat prejanjian pungkasan, yaiku satus patang puluh papat ewu, ingkang kabuktèkaken lumantar wahyu bab Kristus wonten ing Padaleman Suci. Pacoban punika nimbulaken pamisahan antawisipun kalih golongan para panyembah.

> 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.

> Lan aku, Daniel, piyambakan kang mirsa sesanti iku; awit wong-wong kang padha bebarengan karo aku ora mirsa sesanti iku; nanging ana giris kang gedhé tumiba ing atasé, nganti padha mlayu ndhelikaké awaké dhéwé. Daniel 10:7.

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

Daniel kanthi langsung nemtokake ujian kapindho lan ujian kaimaman sing gegandhengan karo umat Allah ing dina-dina pungkasan; sawijining ujian kang dipremisèkaké ing ndeleng Kristus ana ing papan suci kaswargan. Wahyu ing ayat pitu iku wujud feminin saka wahyu mareh, kang dipracalèkaké minangka wahyu marah. Manawa panjenengan nanggapi wahyu kaimaman bab Kristus kaya kang katuduhaké déning tanggapané Daniel, “bab” profetik lan “wahyu” profetik bakal “dicethakaké” marang panjenengan.

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.”

Manawa kowe nyambung marang sesanti bait suci Kristus sing padha iku kanthi mlayu kanggo ndhelik, kowe mlebu ing pepeteng langgeng. Ujian bait suci, yaiku ujian kapindho saka telung langkah Injil langgeng, didhisiki déning ujian kapisan kang dadi dhasar. Pitakonan pangujian babagan dhasar-dhasar iku digambarake ana ing ayat patbelas saka Daniel sewelas, ing ngendi Roma digambarake minangka “para begal saka bangsamu” kang netepake “sesanti.”

## The Time is at Hand

Wektuné Sampun Caket

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.”

Telung setengah dina sawisé kuciwa tanggal 18 Juli 2020, ing tanggal 31 Desember 2023 wahyu Yesus Kristus wiwit dibukak segelé, awit “wektuné wis cedhak.”

> 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.

> Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembunging pitedah iki, sarta netepi apa kang kaserat ana ing kono; awit wekdalé wis cedhak. … Lan panjenengané ngandika marang aku, “Aja nyegel tembung-tembunging pitedah ing kitab iki; awit wekdalé wis cedhak.” Wahyu 1:3; 22:10.

The “time” that identifies the unsealing of the Revelation of Jesus Christ is referenced at the beginning of the book of Revelation and at the end of the book the identical pronouncement adds to the alpha statement, with an omega statement.

“Wektu” kang nandhani pambukaning wewadiné Wahyu Yesus Kristus katuduhaké ing wiwitan Kitab Wahyu, lan ing pungkasaning kitab punika pocapan kang padha mau nambahi pratelan alfa kanthi pratelan 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.

Pamedharipun Gusti Yesus Kristus kawedhar sakedhap sadèrèngipun wekasaning masa kasempatan sih. Ing dinten kaping kalih dasa kalih, sasampunipun pasa selaminipun kalih dasa setunggal dinten, “prakawis” punika, ingkang ugi “bab,” ingkang ugi dabar utawi Sabda, ingkang ugi wahyu chazon bab sajarah kenabian lahiriah, kapangandikakaken dhateng Dhaniel nalika piyambakipun ngalami sesawangan marah, kados kaca pangilon, bab Imam Agung swarga wonten ing Papan Mahasuci.

Daniel represents those who have the experience of the looking glass vision, and who also understand the prophetic appearances of Christ, as well as the external history represented by the chazon vision. The marah vision represents Christ as a prophetic waymark, and the feminine of the same word represents the experience produced through beholding the glory of God, as represented by Daniel, John, Isaiah, Sister White and other prophets.

Daniel makili wong-wong sing nduwèni pengalaman saka sesanti looking glass, lan uga mangertèni penampakan-penampakan profetiké Kristus, uga sajarah lahiriah kang diwakili déning sesanti chazon. Sesanti marah makili Kristus minangka pratandha dalan profetik, lan wangun feminin saka tembung kang padha iku makili pengalaman kang kasil awit saka nyawang kamulyaning Allah, kaya kang diwakili déning Daniel, Yohanes, Yesaya, Sister White, lan para nabi liyané.

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.

Ing tingkat iki, sesanti njaba chazon nglambangake ujian dhasar, lan sesanti mareh bab panampakané Kristus sajroning runtutan prastawa kenabian iku minangka ujian padaleman suci. Apa Kristus wis ngatingal ana ing Papan Ingkang Mahasuci ing sajroning Papan Ingkang Mahasuci panjenengan dhéwé? Ana ing kono Kaallahan kasawijèkaké karo kamanungsan. Iki ujian sing kudu kalampahan, sadurungé mangsa probation katutup ing ujian litmus. Ujian litmus sing ngetokaké watak iku sesanti marah, yaiku sesanti kaca pangilon.

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.

Ing tanggal 31 Desember 2023, wiwitaning ujian njaba tumrap dhasar kawiwitan ana ing ukara patbelas bab “para begal saka bangsamumu,” lan nalika paus sing saiki diresmekake ing tanggal 8 Mei 2025, “sesanti” ing ukara patbelas iku kaestablis. Ujian dhasar banjur pindhah marang ujian padaleman suci. Wiwit tanggal 9 Mei 2025, ujian padaleman suci wis lumaku. Wunguné maneh saksi loro ing tanggal 31 Desember 2023 kaunggahaké ing ukara sewelas saka Wahyu sewelas, lan wunguné maneh kang diwiwiti ing tanggal iku dumadi ana ing sajroning mangsa Perang Ukraina kang diwiwiti ing 2014, lan saya ngrembaka ing 2022. Garis ramalan njaba lan njero padha ketemu ana ing sajarah iku. Ing tanggal 31 Desember 2023, pakaryan masang dhasar lagi lumaku, yaiku sawijining pakaryan kang dilambangaké déning sajarah 1798 nganti 1840, lan uga déning 1840 nganti 1844, lan uga déning 19 April 1844 nganti 22 Oktober 1844.

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

Daniel sewelas ayat sewelas tumeka ing sajarah minangka garis lahiriahing ramalan lan kagandhèng karo sajarah iku dhéwé kang dadi garis batiniahing Wahyu sewelas. Ing taun 2014, Perang Ukraina kawiwitan, kaya kang dilambangaké déning paprangan Raphia ing taun 217 SM. Ing taun 2015, ratu kaping papat lan luwih sugih banget ing ayat loro saka Daniel sewelas, jumeneng lan ngumumaké niyaté kanggo maju nyalon dadi présidhèn. Pengumuman mau njalari murkané para globalis kang kapandhegani déning pikirane naga, kang digambaraké minangka karajan Grecia.

Revelation eleven, verse eleven identified December 31, 2023 as the point where the two witnesses were resurrected. The period from July 18, 2020 unto December 31, 2023 was then understood to be a prophetic ‘wilderness.’ At the ending of the ‘wilderness period’ a voice began to cry in July of 2023, and then exactly twelve hundred and sixty days after the failed prediction of Nashville, on July 18, 2020, the Lion of the tribe of Judah then began to unseal His prophetic Word. The unsealing of God’s prophetic Word always produces a three-step testing process as set forth in Daniel twelve.

Wahyu sewelas, ayat sewelas, ngenali tanggal 31 Desember 2023 minangka titik nalika loro seksi mau diuripaké manèh. Mula, mangsa wiwit 18 Juli 2020 nganti 31 Desember 2023 banjur dipahami minangka sawijining “pasamunan” profetik. Ing pungkasané “mangsa pasamunan” iku, ana swara wiwit sesambat ing Juli 2023, banjur pas rong ewu satus sawidak dina sawisé ramalan Nashville sing gagal, yaiku tanggal 18 Juli 2020, Sanga Singa saka taler Yehuda banjur wiwit mbikak segel Sabda-Nya kang profetik. Kabikaké segel Sabda Allah kang profetik tansah ngasilaké sawijining proses panggulawenthah telung tahap kaya kang kapacak ing Daniel rolas.

> 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.

> Akeh wong bakal disucekake, lan dadi putih, lan kabukti lumantar panggodha; nanging wong duraka bakal tumindak kanthi duraka; lan ora ana siji wae saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti. 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.

Ing Wahyu sangalas, sang pangantèn putri nyiyapaké dhiriné, lan sawisé kuwi dhèwèké diparingi sandhangan putih. Sandhangan-sandhangan putih mau nggambaraké yèn sang pangantèn putri wis siyap, lan prakara iki kalakon ing Wahyu sangalas nalika jendhéla-jendhéla swarga kabukak. Sadurungé sang pangantèn putri dadi putih lumantar sandhangan kabenerané Kristus, dhèwèké luwih dhisik disucèkaké.

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.

Ing tanggal 31 Desember 2023, pangujian tumrap dhasar wiwit kalaksanani kanggo nyucekake wong-wong kang bakal dadi suci. Panyucekan iku kalakon lumantar tambahing kawruh, amarga Sang Singa saka taler Yehuda banjur wiwit mbukak segel wahyu pungkasan bab Diri-Nya piyambak. Wahyu iku nyakup yèn Panjenengané iku siji-sijiné dhasar kang bisa dilebokaké. Nampik kayektèn dhasar kang netepaké yèn Roma iku “para rampog saka bangsamu,” ateges nampik siji-sijiné dhasar kang bisa dilebokaké.

December 31, 2023 began a testing process that immediately produced a separation of two classes. The Lion of the tribe of Judah has now unsealed that the historical fulfillment of verse fourteen was May 8, 2025, and in doing so; He upheld Miller’s identification of Rome as the symbol that establishes the external vision of prophecy. When Trump returned in 2024, he fulfilled verse thirteen of Daniel eleven, then in the next verse, we mark 2025, with the election of pope Leo. Both Trump and his antichrist counterpart were inaugurated in 2025.

Tanggal 31 Desember 2023 wiwit sawijining proses pangriptan sing langsung ngasilaké pamisahan tumrap rong golongan. Sanga Singa saka taler Yehuda saiki wus mbukak segel manawa panggenapan sajarah ayat kaping patbelas iku tanggal 8 Mei 2025, lan kanthi mengkono Panjenengané netepaké identifikasi Miller babagan Roma minangka pralambang kang netepaké wahyu njaba saka ramalan. Nalika Trump bali ing taun 2024, dhèwèké nggenepi ayat kaping telulas saka Daniel sewelas, banjur ing ayat sabanjuré, kita nandhani taun 2025, kanthi kapilihané paus Leo. Trump lan pasangan antikristusé padha-padha dilantik ing taun 2025.

The dates we identify in this movement are essentially sanctified hindsight. We identify the time of the end as 1989, then the formalization of the message was 1996. At 9/11 the formalized message was empowered. In the presentation of Habakkuk’s Tables in 2012 and ending in January of 2013 the foundations were laid.

Tanggal-tanggal sing kita pratélakaké ing gerakan iki sejatiné minangka pangrungu marang sing wis kalampahan kang wus kasucekaké. Kita ngenali wekasaning jaman minangka taun 1989, banjur pambakuan resmi saka pawarta iku ana ing taun 1996. Ing 9/11 pawarta sing wis kabakokaké sacara resmi iku diwènèhi kakuwatan. Ing panyajian Tabel-tabel Habakuk ing taun 2012 lan dipungkasi ing Januari 2013, dhasar-dhasaré wis katetepaké.

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.

Ing tanggal 18 Juli 2020 rawuhipun kuciwa ingkang kapisan, lajeng ing Juli 2023 wonten swara wiwit sesambat ing ara-ara samun, lan ing tanggal 31 Desember 2023 pambukaking segel Wahyu Yesus Kristus wiwit kalampahan saha ujian dhasar lahiriah ingkang kapisan wiwit lumampah.

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.

Ing tanggal 8 Mèi 2025, wiwitaning ujian kapindho tumrap padaleman batin diwiwiti. Ujian kaping telu, yaiku ujian panentu, wis ana ing ngarep. Ing kono bakal katuduh kanthi cetha manawa jiwa kagungan lengaing pekabaran kang diwakili déning ujian kapisan lan njaba, sarta lenga kang ngancani ujian kapindho lan batin. Ujian mau nggambarake bab njaba, banjur bab batin, banjur pengalaman.

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.

Garis nubuatan internal iku dumadi saka tonggak-tonggak sadurungé sing lagi waé daksebutaké. Saben tonggak mau cocog karo tonggak-tonggak sing padha ing sajarah Millerit. Taun 1798 minangka wektu pungkasan cocog karo taun 1989, uga minangka wektu pungkasan. Ing kono Sang Singa saka taler Yehuda mbikak meterai Sabdané, amarga Panjenengané iku Sang Sabda. Nalika Adventisme netepi peran nabi sing ora manut ing pambrontakan dhasaré Yerobeam kanthi bali mangan bebarengan karo nabi palsu saka Betel, wong-wong mau bali marang argumentasi Protestantisme sing wus tiba, sing biyèn dianggo nglawan panandhané William Miller babagan pitung mangsa. Mulané, wong-wong mau ora mangertèni kanthi tuntas, manawa malah babar pisan ora, ngapa taun 1863 iku dadi tonggak pungkasan kanggo gerakan alfa saka malaékat kapisan lan kapindho.

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.

Mulané, tumrap wong-wong mau, ora ana tegesé manawa iku 126 taun, sawijining pralambang saka 1.260, sawijining pralambang saka “ara-ara samun” sing ngliwati sajarah wiwit taun 1863 nganti tekan wektu wekasan ing taun 1989. Ing pungkasan patang puluh taun, Yosua mimpin gerakan mau mlebu ing Tanah Prajanjian. Ing taun 1989, Gusti wiwit nindakaké pakaryan mimpin gerakan omega kagungané metu saka “ara-ara samun” taun 1863 nganti 1989, kaya déné Panjenengané wis ngetokaké gerakan alpha saka “ara-ara samun” taun 538 nganti 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.

Ing taun 1989, wahyu bab Kali Hiddekel, kang nglambangaké telung pasal pungkasan ing kitab Daniel, kabikak segelé, padha kaya wahyu bab Kali Ulai, kang nglambangaké pasal 7, 8, lan 9 ing kitab Daniel, kang kabikak segelé ing taun 1798. Rong atus rong puluh taun sawisé dipunwedharakené Kitab Suci King James, William Miller kanggé kaping pisan nerbitaké piwulangé adhedhasar wahyu bab Ulai, saéngga ngresmikaké piwulangé ing taun 1831; mangkono uga piwulang bab Hiddekel kang dipunwedharaken kanggé kaping pisan ing taun 1996, rong atus rong puluh taun sawisé taun 1776, papan lairipun tanah mulya, yaiku Amérika Sarékat.

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.

Pangrumusan resmi pesen iku déning Miller, rong atus rong puluh taun sawisé vèrsi King James, nandhani William Miller minangka utusan suci kang kapisan banget migunakaké ramalan-ramalan ing Alkitab, yaiku Prajanjian Lawas lan Prajanjian Anyar, kanggo ndhatengaké sawijining kebangunan lan reformasi. Alkitab iku asale saka Allah, lan rong atus rong puluh taun sabanjuré Alkitab iku nyambung karo manungsa kanggo ngasilaké pesen 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.

Gusti Yésus iku Alfa lan Omega, lan Panjenengané iku Sabdaning Allah, mula pambabaripun Alkitab King James Version ing taun 1611 nempataké Yésus ana ing 1611, lan uga ana ing 1831. Kristus ngatingal ing wekdal pungkasan minangka Singa saking taler Yehuda; nalika pesen punika dipunformalaké, Panjenengané iku Alfa lan Omega lan Sabda. Gegayutanipun Miller kaliyan wiwitan punika dipunakeni bilih wiwitan lan pungkasan kalih-kalihipun nekanaké pambabaripun pesen punika. 1776 dumugi 1996 nggadhahi sipat-sipat ingkang sami, sanadyan béda.

The message of the Hiddekel is the message of the Sunday law in the United States as set forth in verse forty-one of Daniel eleven. 1776 and the publication of the Declaration of Independence represents the starting point for the two-hundred and twenty year period that ended with the publication providentially, not purposely titled, Time of the End. In the same year, 1996 a ministry corporation with the name of Future for America was given to us. The message of the glorious land, that is the United States, was formalized with a direct connection between the beginning and ending of the prophecy. Every major waymark of Millerite history has been repeated under the guiding pattern of the parable of the ten virgins. Both two-hundred and twenty year periods possess a beginning and ending that are marked by a publication.

Pesen Hiddekel iku yaiku pesen bab angger-angger Minggu ing Amerika Serikat kaya kang dipratelakake ana ing ayat patang puluh siji saka Daniel sewelas. Taun 1776 lan diterbitake Pranyatan Kamardikan nggambarake titik wiwitan tumrap mangsa rong atus rong puluh taun kang pungkasané katutup déning diterbitaké, kanthi pitedah pangrèh Ilahi, dudu kanthi sesengaja diwènèhi irah-irahan, Time of the End. Ing taun sing padha, 1996, sawijining korporasi pelayanan kanthi jeneng Future for America diparingake marang kita. Pesen bab tanah kamulyan, yaiku Amerika Serikat, dipraformalaké kanthi sesambungan langsung antarané wiwitan lan pungkasaning ramalan. Saben tandha wates utama ing sajarah Millerite wis kaulang miturut pola tuntunan saka pasemon sepuluh prawan. Loro-loroné mangsa rong atus rong puluh taun nduwèni wiwitan lan pungkasan kang ditandhani déning sawijining terbitan.

Miller’s message and methodology was confirmed and empowered with a fulfillment of Islam of the second woe. What was employed by the Lord to empower the message was Miller’s day for a year principle, and the principle that empowered the message and methodology at 9/11, when the descent of the angel of Revelation eighteen repeated the descent, He had made on August 11, 1840 as represented in chapter ten of Revelation. Those two angels represent a prophetic appearance of Christ as an angel. The principle that is as foundational to the movement of 9/11 as was the day for a year principle to the movement of August 11, 1840 is that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Pesen lan metodologi Miller dikonfirmasi lan diparingi kakuwatan lumantar sawijining pangujaning Islam saka bilai kapindho. Sing digunakaké déning Gusti kanggo maringi kakuwatan marang pesen mau yaiku prinsip dina kanggo setaun kagungané Miller, lan prinsip sing maringi kakuwatan marang pesen lan metodologi ing 9/11, nalika tumuruning malaékat saka Wahyu wolulas mbalèni tumuruning kang wis Panjenengané tindakaké ing 11 Agustus 1840 kaya dene digambaraké ana ing pasal sepuluh kitab Wahyu. Loro malaékat mau makili sawijining penampakan nabi saka Kristus minangka malaékat. Prinsip sing dhasaré tumrap gerakan 9/11 padha dhasaré karo prinsip dina kanggo setaun tumrap gerakan 11 Agustus 1840 yaiku menawa sajarah Millerite diulang ana ing sajarahé wong satus patang puluh papat ewu.

When a fulfillment of a prophecy of Islam of the third woe, arrived in the history of the omega and third angel that aligned with the fulfillment of a prophecy of Islam of the first and second woe, that arrived in the history of the alpha first and second angels—the principle that Millerite history is repeated in the history of the one hundred and forty-four thousand was as soundly confirmed as was Miller’s day for a year principle in connection with the first and second woes of Revelation nine. Some who might know of the time prophecy of three hundred ninety-one years and fifteen days that is set forth in Revelation 9:15, may miss my previous point. Let me explain.

Nalika sawijining kasampurnaning sawijining ramalan bab Islam saka bilai katelu rawuh ing sajarahé omega lan malaékat katelu, kang selaras karo kasampurnaning sawijining ramalan bab Islam saka bilai kapisan lan kapindho, kang rawuh ing sajarahé alpha, yaiku malaékat kapisan lan kapindho—prinsip manawa sajarah Millerit kaulang maneh ing sajarahé wong satus patang puluh papat ewu kabukten kanthi mantep, kaya dene prinsip dina-kanggo-sataun ing jamané Miller kabukten ana gandhèng-cèngané karo bilai kapisan lan kapindho ing Wahyu 9. Sawenèh wong kang bisa uga mangertèni ramalan wektu telung atus sangang puluh siji taun lan limalas dina kang kapacak ing Wahyu 9:15, bisa uga luput saka maksudku sadurungé. Kula aturaké panjelasan.

The first and second woe are aligned with the history of the first and second angels, and the history of the third woe is aligned with the history of the third angel. The point here is that the starting point for the three hundred ninety-one years and fifteen days set forth in the history of the second woe is found in the history of the first woe. There is a one hundred and fifty year prophecy in the history of the first woe of Revelation nine, and the day that prophetic period ends, the prophecy of three hundred ninety-one years and fifteen days begins. The two prophecies directly connect the first and second woes, so when a prophecy of Islam was predicted, based upon the day for a year principle, that prophecy was a prophecy of the first and second woes of Islam, which was the message that confirmed Miller’s methodology and message in the history of the first and second angels.

Cilaka kang kapisan lan kang kapindho iku sajejer karo sajarahing malaékat kang kapisan lan kang kapindho, lan sajarahing cilaka kang katelu iku sajejer karo sajarahing malaékat kang katelu. Titik wigati ing kéné yaiku yèn titik wiwitan tumrap telung atus sangang puluh siji taun lan limalas dina, kaya dene katetepaké ing sajarahing cilaka kang kapindho, kapanggih ana ing sajarahing cilaka kang kapisan. Ana sawijining ramalan satus seket taun ing sajarahing cilaka kang kapisan ing Wahyu sanga, lan ing dina nalika mangsa ramalan iku pungkasan, ramalan telung atus sangang puluh siji taun lan limalas dina iku diwiwiti. Kaloro ramalan iku nyambungaké cilaka kang kapisan lan kang kapindho kanthi langsung, mula nalika sawijining ramalan bab Islam dipredhiksi adhedhasar prinsip sedina kanggo setaun, ramalan iku dadi ramalan ngenani cilaka kang kapisan lan kang kapindho saka Islam, yaiku piwulang kang netepaké metodologi lan pawartosé Miller ana ing sajarahing malaékat kang kapisan lan kang kapindho.

When that history concluded on October 22, 1844 the seventh trumpet began to sound, and the seventh trumpet is both the third woe, and the mystery of godliness, which is Christ in you the hope of glory. That trumpet is an external warning message and an internal warning message. For this reason, the 2,520-year prophecy is associated with the seventh-year rest for the land, which includes the jubilee. On October 22, 1844 the seventh trumpet began to sound in fulfillment of the 2,520 year and 2,300 year prophecies.

Nalika sajarah iku rampung ing tanggal 22 Oktober 1844, kalasangka kapitu wiwit muni, lan kalasangka kapitu iku padha dadi bilai katelu, lan uga rahasia kasalehan, yaiku Kristus ana ing kowe, pangarep-arep kamulyan. Kalasangka iku minangka piweling saka njaba lan uga piweling saka njero. Mulane, wangsit 2.520 taun digandhengake karo taun kapitu minangka sabat kanggo tanah, kang uga nyakup taun Yobel. Ing tanggal 22 Oktober 1844 kalasangka kapitu wiwit muni minangka panggeneping wangsit 2.520 taun lan 2.300 taun.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Nanging ing dina-dina swarané malaékat kapitu, nalika panjenengané wiwit ngunèkaké kalasangka, rahasiané Allah bakal kasampurnakaké, kaya déné kang wus dipratélakaké marang para abdiné, yaiku para nabi. Wahyu 10:7.

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

Tanggal 22 Oktober 1844 iku dina Pangruwating Dosa, lan kalasangka yobel kudu katabuh ing dina Pangruwating Dosa. Wiwit wektu iku, kita urip ana ing sajarahing malaékat katelu, lan uga ing sajarahing bilai katelu, yaiku kalasangka kapitu. Ing tanggal 11 Agustus 1840, malaékat kang gagah prakosa ing Wahyu pasal sepuluh tumurun kanggo madhangi bumi nganggo kamulyané, kaya déné malaékat ing Wahyu pasal wolulas ing 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.

Ing taun 2012 nganti Januari 2013, seri kanthi irah-irahan *Meja-mejané Habakuk* diprodhuksi, lan diselaraské karo penerbitan bagan pelopor 1843 ing wulan Mèi 1842. Dhasar-dhasaré gerakan banjur dipasang, manawa iku gerakan alfa saka malaékat kapisan lan kapindho, utawa gerakan malaékat katelu, loro meja Habakuk dirajut ana ing sajarah lan pekabarané. Ramalan tanggal 18 Juli 2020 sing gagal iku sajajar karo 19 April 1844, lan mangsa ngentèni ing pasemon iku lagi lumaku.

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.

Sawijining pasamunan sajrone 1.260 dina rampung nalika pambukan segel tanggal 31 Desember 2023. Prayoga dielingi manawa Kristus kaping pindho nyucekake padalemané saka panajisan sacrilegious, kaya dene dipunwastani déning Sister White. Panjenengané nindakaké iku ing wiwitan lan ing pungkasaning palayanané, saéngga kaloro panyucekan mau dadi sawijining panyucekan alfa lan 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.

Suster White kanthi cetha nyelarasaké panyucekan Padaleman Suci kang kapisan karo 9/11 lan swara kang kapisan, kang déning dhèwèké diidhèntifikasi minangka telung ayat kapisan saka Wahyu wolulas. Banjur dhèwèké ngidhèntifikasi “swara liyané” ing ayat papat minangka panyucekan Padaleman Suci kang kapindho, lan uga hukum Minggu. Tanggal 19 April 1844 iku panyucekan Padaleman Suci kang kapisan tumrap para Millerit, lan 22 Oktober 1844 iku kang kapindho. Sajeroning patang puluh enem taun wiwit 1798 nganti 1844 Padaleman Suci Millerit diadegaké, lan sawijining fraktal saka pangadegané Padaleman Suci Millerit iku kapanggih ana ing sajarah rong pepalang pangajab, kang loro-loroné makili panyucekan Padaleman Suci. Sajarah iku nyaritakaké bab Padaleman Suci.

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

Saka 18 Juli 2020 tekan 31 Desember 2023, para prawan padha turu sajrone mangsa tunda. Nalika padha tangi, padha tangi marang tanggung jawabé kanggo nglantaraké dhasar lan ngedegaké padaleman suci. Wiwit wektu iku Kristus, minangka Singa saka taler Yehuda, wis mbikak pepadhang kenabian, lan pepadhang kenabian kang kabikak tansah ngasilaké sawijining proses pangujian telung langkah kang mungkas ing ujian litmus, ing kono watak katuduhaké, nanging ora tau dikembangaké. Ing ujian litmus iku para prawan kang setya bakal nampani pambludhaké Roh Suci kang ngluwihi saben pawujudan pangwasané Allah ing antarané umaté Allah kang tau kacathet. Bakal ana tambahing pepadhang kang durung tau kaseksènan. Mangkono, aku bakal nyuguhaké garis sajarah liyané kang nyengkuyung paralel sajarah Millerite karo sajarahé golongan sèket papat èwu.

> 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.

> Nanging sira, dhuh Daniel, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wekasaning jaman: akeh bakal mlaku mrana-mrene, lan kawruh bakal saya katambah. Lan Panjenengane ngandika, Lungaa lakumu, Daniel: amarga tembung-tembung iku kasumputake lan kasegel nganti tekan wekasaning jaman. Akeh bakal kasucèkaké, lan diputihaké, lan kabuktèkaké; nanging wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti. Daniel 12:4, 9, 10.

We will continue these things in the next article.

Kula badhé nerusaké bab-bab punika ing artikel salajengipun.

## Singularity

Kasatunggalan

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

Elon Musk nyariosaké ing tanggal 21 Fèbruari 2026 yèn “saiki kita wis ana ing ‘singularity’”.

## Technological Singularity

Singularitas Teknologis

The technological singularity (often just called ‘the singularity’) is a hypothetical future point in time when technological progress—driven primarily by artificial intelligence—becomes so rapid and powerful that it accelerates beyond human control and comprehension, leading to unpredictable and profound transformations in human civilization. The core idea is an intelligence explosion: once we create an AI system that is smarter than the smartest humans (often called Artificial Superintelligence or ASI), that system can redesign and improve itself faster than any human team ever could. This creates a recursive self-improvement loop where capability doubles again and again in extremely short timeframes (days → hours → minutes), making further developments explosive and impossible for “pre-singularity humans” to meaningfully predict or steer. The term “singularity” is borrowed from physics and mathematics, where in “a black hole,” the singularity is the point where gravity becomes infinite and our current laws of physics break down—we can’t see or predict what happens beyond the event horizon.

Singularitas téknologis (asring mung diarani “singularitas”) iku sawijining titik hipotetis ing mangsa ngarep nalika kamajuan téknologi—sing utamané didorong déning kapinteran gawéyan—dadi saya rikat lan saya kuwasa nganti ngancik akselerasi ngluwihi pangendhalèn lan pangrénaning manungsa, saéngga nuwuhaké owah-owahan sing ora bisa diramal lan jero banget tumrap peradaban manungsa. Gagasan pokoké yaiku sawijining ledhakan kapinteran: sawisé kita nyiptakaké sawijining sistem AI sing luwih pinter tinimbang manungsa sing paling pinter (asring diarani Artificial Superintelligence utawa ASI), sistem iku bisa ngrancang ulang lan ningkataké awaké dhéwé luwih rikat tinimbang sing tau bisa ditindakaké déning tim manungsa endi waé. Iki nuwuhaké sawijining puteran pangapikan dhiri sing rekursif, ing ngendi kapabilitasé tikel ping pindho bola-bali ing jangka wektu sing cendhak banget (dina → jam → menit), saéngga perkembangan salajengipun dadi njeblug lan ora mungkin kanggo “manungsa pra-singularitas” supaya bisa kanthi migunani ngramal utawa ngarahaké. Tembung “singularitas” dipinjam saka fisika lan matématika, ing ngendi sajroning “black hole,” singularitas iku titik nalika gravitasi dadi tanpa wates lan hukum-hukum fisika kita sing saiki ambruk—kita ora bisa ndeleng utawa ngramal apa sing kadadéan ngliwati 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.

Mangkono uga, singularitas téknologis dipunpandheng minangka sawijining “cakrawala kajadian” wonten ing sajarah: kita saged ngira-ngira tren ngantos dumugi ing titik punika, nanging salajengipun, mangsa ngajeng dados peteng tumrap pikiran manungsa ingkang boten dipunsengkuyung augmentasi.

## Brief History and Main Thinkers

Sajarah Ringkes lan Para Pamikir Utama

1950’s—Early seeds appear in the work of mathematician John von Neumann (who spoke of accelerating technological change) and mathematician/cryptologist I.J. Good (who in 1965 described an “intelligence explosion” once machines design better machines).

Taun 1950-an—Winih-winih wiwitan katon ing karya ahli matématika John von Neumann (sing ngandika bab owah-owahan téknologis sing saya nyepet) lan ahli matématika/kriptolog I.J. Good (sing ing taun 1965 njlèntrèhaké sawijining “jeblugan kapinteran” nalika mesin ngrancang mesin sing luwih becik).

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—Ilmuwan komputer lan panganggit fiksi ilmiah Vernor Vinge marakaké konsèp modhèrn iki lumantar èsai-é, The Coming Technological Singularity. Dhèwèké nyumurupi yèn kita bakal nyipta kapinteran adimanungsa ing sawatara wektu antarané 2005–2030, sawisé iku “jaman manungsa” bakal rampung (ing teges yèn manungsa tanpa pitulungan ora manèh dadi kapinteran sing dominan).

2005—Inventor/futurist Ray Kurzweil brings the idea to mainstream attention with his book, The Singularity Is Near. He argues the singularity arrives around 2045, driven by exponential growth in computing power (following his Law of Accelerating Returns), nanotechnology, biotechnology, and brain-computer interfaces. He has consistently maintained this timeline, recently reaffirming AGI 2029 and singularity ~2045.

2005—Panemu/futuris Ray Kurzweil nggawa gagasan iki menyang kawigatosan umum lumantar bukune, The Singularity Is Near. Panjenenganipun ngandharake bilih singularitas bakal dumugi watara taun 2045, dipunpendhet dening tuwuhing daya komputasi kanthi eksponensial (miturut Hukum Pangasilan ingkang Macepeti piyambakipun), nanoteknologi, bioteknologi, lan antarmuka otak-komputer. Panjenenganipun kanthi ajeg sampun njagi linimasa punika, lan bubar negesake malih AGI 2029 lan singularitas ~2045.

## Timeline Predictions (as of early 2026)

Prakiraan Linimasa (nganti wiwitan taun 2026)

Predictions have noticeably compressed in the last few years due to the extremely fast progress in large language models, reasoning systems, and scaling laws: Most aggressive / near-term views (2026–2027): Some prominent AI leaders (e.g., Dario Amodei of Anthropic, Elon Musk) have publicly stated that superintelligence or something functionally equivalent to the singularity trigger could arrive as early as 2026 or within 1–3 years.

Prakiraan-prakiraan saya wis ketok saya kepencet ing sajroning sawetara taun pungkasan iki amarga maju kang linuwih banget cepete ing model basa gedhé, sistem panalaran, lan hukum skala: Pandhangan kang paling agresif / jangka cedhak (2026–2027): Sawetara pamimpin AI kang pinunjul (umpamané, Dario Amodei saka Anthropic, Elon Musk) wis mratelakake kanthi umum yèn superintelijènsi utawa sawijining prakara kang sacara fungsional padha karo pemicu singularitas bisa teka nganti sepira awalé ing taun 2026 utawa sajroning 1–3 taun.

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

Miturut survey para ahli, angka median isih nglumpuk ana ing watara taun 2040–2050 tumrap kawujudan superinteligensi/singularitas kanthi pepak.

## Two camps of possible outcomes

Loro kubu asil sing bisa kelakon

Utopian / optimistic → radical abundance, elimination of disease and poverty, effective immortality via mind uploading or nanomedicine, humanity merging with AI (transhumanism), solving previously unsolvable scientific problems in minutes.

Utopis / optimistis → kaluberaning kasugihan kang radikal, sirnaning lelara lan kamlaratan, kakebalan pati kang saèstu lumaku lumantar unggahing pikiran utawa nanomedisin, kamanungsan manunggal karo AI (transhumanisme), ngrampungake prakara-prakara ngèlmiah kang sadurungé ora bisa katanggulangi mung sajroning sawetara menit.

Dystopian / pessimistic → loss of human agency/control, misalignment (AI pursues goals orthogonal or hostile to human values), economic & social collapse, or even existential risks to humanity.

Distopis / pesimistis → ilange agensi utawa pangendhali manungsa, ketidakselarasan (AI nggayuh ancas sing ortogonal utawa memungsuhan marang nilai-nilai manungsa), ambruké ékonomi lan sosial, utawa malah bebaya eksistensial tumrap umat manungsa.

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.

Singularitas dudu mung “AI sing maju banget,” nanging iku sawijining wewaton nalika évolusi téknologis uwal saka paugeran kacepetan biologis/manungsa lan malih dadi sawijining prosès otonom sing lumayu tanpa kendhali. Apa prakara iku kalakon ing taun 2026, 2030, 2045, utawa ora pisan-pisan, iku tetep dadi salah sawijining pitakonan kabuka sing paling gedhé akibaté ing sajarah manungsa sapunika.

## The Time of the End – 1989

Wektu Pungkasaning Jaman – 1989

The Networked World Begins

Donya Sing Kasambung Jaringan Wiwiti

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.

Transisi saka komputasi kang kapisah-pisah menyang komputasi kang kasambung. Tim Berners-Lee ngusulake World Wide Web ing CERN (1989). Panaliten jaringan saraf komersial saya ngrembaka (panganggone militèr + akademik), Intel 80486 wiwit dipasaraké—daya komputasi pribadi saya nglumpat, ARPANET ngalami transisi menyang apa kang banjur dadi Internet modhèren. Sadurunge iki, komputasi pancen kuwasa nanging sapérangan gedhé isih kapencil ing siloné dhéwé-dhéwé. Sawisé 1989, komputasi dadi berorientasi jaringan. Jaringan saraf ing taun 1989 isih ana ing tahap wiwitan, winates déning piranti keras, lan sapérangan gedhé isih awujud sistem pola kang dipuncepaki déning aturan—nanging militèr lan laboratorium panaliten wus wiwit nyobi sistem pamulangan kanggo pambidikan sasaran, pandhu arah, lan klasifikasi sinyal. Iki minangka lapisan pondhasar tumrap samubarang kabèh kang banjur dumadi sawisé iku.

## The Message Formalized – 1996

Pesen Resmi Dipunbentuk – 1996

The Internet Commercial Explosion

Ledhakan Komersial Internet

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 dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dados dadi umum, komersial, lan global. Netscape lan browser mlebu ing peperangan, Amazon lan eBay mbuktekake manawa perdagangan online iku bisa lumaku. Google diadegaké (minangka BackRub ing Stanford, 1996), adopsi Windows 95 nyepetaké komputasi konsumen. Taun 1996 iku wektu nalika Internet mandheg dadi akademik lan dadi ékonomis. Infrastruktur saka 1989 saiki tekan skala konsumen. Jaman dot-com dudu prakara situs web—nanging prakara ndigitalisasi bisnis. Periode iki ngowahi pola perdagangan, pariwara, panemuan informasi, lan komunikasi.

## Message Empowered – 9/11, 2001

Pesen kang Kawenanganing Daya – 9/11, 2001

The Mobile + Platform Era Begins

Wiwitané Jaman Mobile + Platform

Digitization of media + early cloud infrastructure + always-on broadband. Apple releases the iPod (portable digital ecosystem begins), Wikipedia launches (collective knowledge platform model), Broadband adoption surges, Amazon begins quietly building what becomes AWS. Post-9/11 surveillance technology massively accelerates, data analytics infrastructure grows rapidly. The beginning of cloud computing, platform ecosystems, digital content dominance, always-connected infrastructure and the groundwork for social media and smartphones is laid here.

Digitalisasi media + infrastruktur méga wiwitan + broadband sing tansah nyambung. Apple ngluncuraké iPod (wiwitaning ékosistem digital portabel), Wikipedia diluncuraké (modhèl platform kawruh kolektif), panganggoné broadband mundhak kanthi landhep, Amazon wiwit kanthi sepi mbangun apa sing banjur dadi AWS. Sawisé 9/11, téknologi pengawasan nyepet kanthi gedhé-gedhéan, lan infrastruktur analitik data tuwuh kanthi rikat. Wiwitan komputasi méga, ékosistem platform, dominasi kontèn digital, infrastruktur sing tansah kasambung, sarta dhasar tumrap media sosial lan smartphone kaletak ana ing kéné.

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

Dhasar Wis Dipasang – Tabel-tabel Habakuk – 2012, 2013

The Deep Learning Breakthrough

Terobosan Pamulangan Jero

The Birth of Modern Artificial Intelligence

Lairipun Kacerdhasan Ponggawa Modhèren

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.

Iki minangka momen kang nemtokake nalika jaringan saraf mandheg dadi sawijining prakara eksperimen lan malih dadi kanthi praktis banget kuwasa— yaiku kreteg sing persis antaraning era “platform/cloud” taun 2001 lan ledhakan “AI generatif” taun 2023. September 2012: AlexNet (jaringan saraf konvolusional jero) menang ing kompetisi ImageNet kanthi selisih kang gedhé banget— nggilas kabèh algoritma sadurungé. Kedadéan tunggal iki sacara universal diakoni ing panaliten AI minangka momen lairé deep learning modern. 2012: tim Geoffrey Hinton mbuktèkaké yèn jaringan saraf jero, kang dilatih nggunakaké GPU, bisa sinau fitur-fitur hierarkis kanthi otomatis. 2013: Google mundhut perusahaané Hinton (DNNresearch). Donya industri dumadakan nyurung miliaran dana menyang deep learning. Kamajuan GPU NVIDIA (CUDA) dadi piranti keras baku tumrap AI. Piranti-piranti big data (Spark 1.0 dirilis ing taun 2013) saya mateng bebarengan karo iki, saéngga ndadèkaké dataset gedhé banget kang dibutuhaké déning deep learning.

## Unsealing – 2023

Mbukak Segel – 2023

Generative AI Crosses the Threshold

AI generatif Nyabrang Ambang Batas

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 dados saged kaakses, saged dipunginakaken, lan nggawa gangguan ékonomi ingkang ageng. Dudu namung “jaringan saraf ingkang langkung sae.” Punika wekdal nalika AI nyerat kode, ngasilaken gambar, ngotomatisasi pakaryan kerah putih, ngembangaken tugas-tugas penalaran, lan kanggé sepisanan AI mandheg dados piranti ingkang mligi khusus lan dados piranti kognitif serbaguna.

## 2026 – Singularity?

2026 – Singularitas?

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

  1989 minangka pambukane segel wektu wekasan iku dhéwé (wiwitaning konektivitas jejaring, dhasar tumrap ilining kawruh global; kaiket marang ambruké USSR minangka pratandha dalan tumrap mangsa pacoban pungkasan Adventisme).

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

  1996 minangka pormalisasi pesen kasebut (web komersial ngeskalakake ékonomi informasi, kanthi ndigitalisasi perdagangan lan panemon).

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

  Taun 2001 minangka panguwataning pesen (platform, cloud, lan akses sing tansah cumawis ndhasari ekosistem digital tumrap kawruh kolektif sing mobèl).

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

  2012/2013 minangka peletakan dhasar tumrap kapinteran sejati (terobosan deep learning ndadekake pangerten mesin dadi praktis lan bisa diskalakake).

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

  2023 minangka klimaks pambukaning segel (AI generatif ngliwati wates menyang kognisi kanthi ancas umum, saéngga panyiptaan kawruh lan panalaran dadi bisa kaaksès lan nggawa gangguan gedhé).

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

Progresi kasebut endah tumata: saben tataran mbangun kanthi kumulatif adhedhasar tataran sadurungé, ngalih saka konektivitas → komersialisasi → ekosistem → intelijènsi → kognisi.

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

Taun 2012/2013 iku minangka engsel kritis; sawijining titik nalika jaringan saraf mbuktèkaké yèn jaringan-jaringan mau saged sinau kanthi otomatis lan kanthi tatanan hirarkis (kamenangan AlexNet/ImageNet, pakaryan Hinton kasahaké, lan penskalaan GPU kasagedaké), kang ndadèkaké bledhègan generatif taun 2023 ora bisa ora kelakon. Tanpa owah-owahan arsitèktural ing taun 2012, modhèl transformer (2017) lan penskalaan masif mesthi ora bakal ngasilaké tingkat kaumuman kados ChatGPT.

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