Article

# Panium - Number Seventeen

Paniumu — Umubare Cumi n’Irindwi

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

Ikintu n’Iyerekwa: Imirongo Ibiri y’Ubuhanuzi bwa Daniyeli n’Ivanwaho ry’Ikimenyetso cya Ibyahishuwe

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.”

Ku wa 18 Nyakanga 2020 habaye ugutenguhwa kwa mbere kw’inyito y’abahumbi ijana na mirongo ine na bane. Kwayoboye mu “mateka ahishwe” yo mu murongo wa mirongo ine wa Daniyeli cumi n’umwe. Uko gutenguhwa kwabereye hagati hageze kure muri ayo “mateka ahishwe”—amateka yatangiye ubwo Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga mu 1989. Umurongo wa mirongo ine na rimwe ugereranya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kandi iryo tegeko na ryo rigereranywa no mu murongo wa cumi na gatandatu w’icyo gice nyine. “Guhishurwa” kw’ukuri kugize “amateka ahishwe” yo mu murongo wa mirongo ine mu 2023 kugaragazwa na Daniyeli mu gice cya cumi na kabiri. Ibyiciro bya cumi kugeza kuri cumi na kabiri ni iyerekwa rimwe, kandi iryo yerekwa ritangirana no kugaragaza ko Daniyeli agereranya “abanyabwenge” basobanukirwa ubutumwa bw’imbere n’ubw’inyuma bw’ubuhanuzi, ari bwo aha hagereranywa n’“ikintu” n’“iyerekwa.”

> 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.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ijambo; kandi iryo jambo ryari ukuri, ariko igihe cyagenwe cyari kirekire; kandi yasobanukiwe iryo jambo, ndetse agira gusobanukirwa kw’iyerekwa. Daniyeli 10:1.

## Two Visions

Iyerekwa Bibiri

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.”

“Ikintu” n’“iyerekwa” bigereranya iyerekwa ry’ubuhanuzi ryo mu mutima n’iry’inyuma, kandi Daniyeli agereranya ubwoko busobanukiwe byombi, kuko haba “ikintu” haba n’“iyerekwa” byombi “byahishuriwe” Daniyeli mu gice cya cumi. Muri icyo gice, ku munsi wa makumyabiri na kabiri, iyerekwa rya Kristo mu buturo bwera “ryahishuriwe” Daniyeli. Ijambo ry’Igiheburayo ryahinduwemo “ikintu” rihindurwamo “ikibazo” mu gice cya cyenda, kandi no muri cyo rishyirwa mu isano n’“iyerekwa.”

> 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.

> Mu ntangiriro yo kwinginga kwawe haturutse itegeko, nanjye ndaje kugira ngo nkumenyeshe; kuko ukundwa cyane. Nuko rero sobanukirwa n’icyo kintu, kandi usuzume iyerekwa. Daniyeli 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.”

Ijambo “ikintu” rikoreshwa mu gice ca cumi ni ryo jambo nyene rihindurwa ngo “ikibazo” mu murongo wa makumyabiri na gatatu wo mu gice ca cenda. Mu yerekwa rya nyuma rya Daniyeli ryo mu bice vya cumi gushika ku vya cumi na bibiri; “ikintu” co mu gice ca cumi na rimwe canke “ikibazo” co mu gice ca cumi, vyose bifitaniye isano n’“iyerekwa.” “Iyerekwa” ni ijambo ry’Igiheburayo, “mareh,” kandi risobanura “ukugaragara.” Daniyeli atandukanya “amayerkwa” abiri mu gitabu ciwe, naho rimwe muri ayo “mayerkwa” abiri ryerekanywa mu ndagihe y’igitsinagore hanyuma rikongera kwerekanywa mu ndagihe y’igitsinagabo. Daniyeli, mu murongo wa mbere wo mu gice ca cumi, yerekana abatahura “iyerekwa” ry’ukugaragara, kandi kandi n’“ikibazo” canke “ikintu.” Mu gice ca munani Daniyeli atandukanya “amayerkwa” abiri afitaniye isano. Mu congereza ijambo “vision” riboneka incuro umunani muri ico gice, kandi rimwe mu majambo y’Igiheburayo yahinduwe ngo “iyerekwa” ni “mareh,” irindi na ryo ni “chazon.” Mareh risobanura “ukugaragara,” kandi chazon risobanura “indoto, uguhishurirwa canke ubuhanuzi.” Imvugo y’ibiri mu gice ca munani ishimika ko, iyo ijambo “mareh” rihinduwe ngo “iyerekwa,” rigereranya “ukugaragara kwa Kristo.”

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.

Nk’urugero, ni “mareh” cyangwa “iyerekwa ry’ukugaragara” ryo muri Daniyeli 8:14, risobanura ko ku wa 22 Ukwakira 1844 Kristo yari kugaragara atunguranye mu rusengero asohoza ibyavuzwe n’Umumarayika w’Isezerano wo muri Malaki igice cya gatatu, ibyo Mushiki wa White yavuze ko byasohoye ku wa 22 Ukwakira 1844. Igihe Mushiki wa White agaragaza ko marayika wo mu Ibyahishuwe igice cya cumi wamanutse agashyira ikirenge kimwe ku butaka n’ikindi ku nyanja yari “utari undi muntu uwo ari we wese uretse Yesu Kristo” yerekanaga ikimenyetso cy’inzira mu buhanuzi aho Kristo agaragara. Ni kimwe mu bigaragara bye byinshi. Yagaragaye igihe cyo kuzuka kwa Mose nk’uko Yuda abivuga. Aho yagaragariye nka Mikayeli marayika mukuru, ariko kandi byari ugugaragara k’ubuhanuzi. Iyerekwa rya mareh ryo mu gice cya munani na ryo risobanurwa ngo “ukugaragara,” bihuje n’insobanuro yaryo.

> 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.

> Nuko byabaho ko, jyewe Daniyeli, maze kubona iryo yerekwa, ngashaka kurimenya icyo risobanura, maze dore, imbere yanjye hahagarara ufite ishusho nk’iy’umuntu. Daniyeli 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.”

Imiterere iri hano igaragaza ko ari marayika Gaburiyeli wari ufite “ishusho y’umuntu,” kandi ijambo “ishusho” ni mareh, ni ukuvuga ishusho y’iyerekwa rya Kristo; kuko nk’uko Kristo ahagararirwa na Mikayeli marayika mukuru, kandi n’uwo marayika ukomeye wo mu Ibyahishuwe 10, mu buhanuzi Kristo ashobora gusimburana n’ikimenyetso cy’abamarayika, ndetse n’abantu. Yaba ari Gaburiyeli muri uwo murongo, cyangwa Kristo wo mu Ibyahishuwe 10, cyangwa nka Mikayeli marayika mukuru, buri wese ahagarariye ubutumwa, kandi ni yo mpamvu Sister White agereranya abamarayika bo mu Ibyahishuwe n’ubutumwa bahagarariye, ndetse n’abantu batangaza ubwo butumwa buhagarariwe n’abo bamarayika. Uku kuri ni ingenzi cyane ku buryo, mu mirongo itatu ya mbere y’Ibyahishuwe igice cya mbere, iyo mirongo itatu itangaza ihishurwa ry’Ibyahishuwe bya Yesu Kristo rikuweho ikidodo, mbere gato y’uko igihe cy’imbabazi kirangira, kuko “igihe kiri bugufi,” uburyo Imana ivugana n’umuntu bugaragazwa mu buryo bwihariye nk’ubutumwa buvuye kuri Data, bugahabwa Umwana, na we akabuha marayika, hanyuma akabugeza ku muntu, na we akabwoherereza amatorero. Buri ntambwe yose y’iyo nzira y’itumanaho ni iyera kandi yera, kandi uko kwera kwejejwe kugaragazwa ku bimenyetso nyabuhanuzi aho Kristo abonekera ari We ubwe, cyangwa anyuze kuri marayika, umuntu cyangwa ubutumwa. Iyo Yifatanije ubwe mu buryo butaziguye n’ikimenyetso runaka, ni “mareh,” ni “iyerekwa ry’ishusho.”

> 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.

> Ibyahishuwe bwa Yesu Kristo, ubwo Imana yamuhaye, kugira ngo yereke abagaragu bayo ibikwiye kuzabaho bidatinze; maze abumenyesha, abunyujije ku mumarayika wayo, abugeza ku mugaragu wayo Yohana: ari we wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi kandi bakitondera ibyanditswemo: kuko igihe kiri bugufi. … Nuko arambwira ati: Ntugashyireho ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nakomeze akiranirwe: n’uwanduye nakomeze yandure: n’umukiranutsi nakomeze akiranuke: n’uwera nakomeze yere. Ibyahishuwe 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.

Mu gice cya munani, “chazon” ni irindi jambo ry’Igiheburayo risobanurwa ngo “iyerekwa.” Mu isano rifitanye n’“ukuboneka,” iyerekwa rya “marah” rigaragaza ikimenyetso cy’inzira, naho iyerekwa rya “chazon” rikagaragaza igihe cy’ubuhanuzi. Hariho uburinganire bw’ubumana mu magambo abiri asobanurwa ngo “iyerekwa” mu gice cya munani, mu buryo bw’uko ijambo ry’Igiheburayo “mareh” na ryo ryakoreshejwe na Daniyeli mu ishusho yaryo y’igitsinagore ya “marah.” Kuri “chazon,” Daniyeli ayigaragaza mu buryo bubiri, ariko si binyuze mu itandukaniro ry’igitsinagabo n’igitsinagore, ahubwo ni binyuze mu magambo abiri agaragaza igisobanuro kimwe, ariko muri uko kubikora, agakura mu buryo bwikuba incuro nyinshi.

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 bisobanura iyerekwa, cyangwa ubutumwa bw’Imana, cyangwa ubuhanuzi; kandi ijambo risobanurwa mu Cyongereza ngo “matter” cyangwa “thing” ni ijambo ry’Igiheburayo “dabar” risobanura “ijambo.” Iyo byumvikanye ko iyerekwa rya “chazon” na ryo Danieli arihagararira akoresheje ijambo “dabar,” icyo gihe byombi hamwe bihagararira ubutumwa bw’ubuhanuzi bw’Ijambo ry’Imana. Danieli buri gihe atandukanya “dabar” cyangwa “chazon” na “mareh.” Iyo bisuzumwe ku rwego rw’ubuhanuzi, “ubutumwa bw’ubuhanuzi bw’Ijambo ry’Imana,” nk’uko buhagarariwe na “dabar” na “chazon,” iyo buhujwe n’iyerekwa rya “marah” ry’ukugaragara kwa Kristo, icyo gihe uba ufite ibimenyetso byera biranga amateka y’ubuhanuzi bw’Ijambo ry’Imana. Nuko kandi iyo wongeyeho “marah,” ari yo nshinga y’igitsina gore y’ijambo “mareh,” ku murongo w’insobanuro z’iyerekwa muri Danieli, uba ufite iyerekwa ry’indorerwamo ry’ukugirwa umukiranutsi kubwo kwizera.

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.

Mu iyerekwa rya nyuma rya Daniyeli, rigaragazwa n’ibice bitatu bya nyuma by’igitabo cye, Daniyeli agereranya abantu bo mu minsi y’imperuka basobanukiwe n’“iyerekwa ry’ubuhanuzi” ry’“Ijambo ry’Imana,” n’ubutungane bw’ibimenyetso byera byo mu nzira bigize urugendo rw’ivugurura rw’abo ijana na mirongo ine na bane, kuko ari bo bakurikira Umwana w’Intama aho ajya hose mu Ijambo rye ryera ry’ubuhanuzi. Uko bakurikira Umwana w’Intama, abayobora ku iyerekwa ry’indorerwamo ryo muri Daniyeli 10:7, aho bahitamo guhungira kwihisha munsi y’ubuyobe, aho bahambirwa iteka ryose, cyangwa bakicishwa bugufi mu mukungugu, bagatsindishirizwa kandi bagahabwa imbaraga zo gutanga ubutumwa bw’ubuhanuzi bwo mu minsi y’imperuka.

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.

Gaburiyeli ategeka Daniyeli “gusobanukirwa” byombi, ari cyo “kintu” n’“iyerekwa.” Ijambo ry’Igiheburayo ryahinduwemo “gusobanukirwa” risobanura “gushyira itandukaniro mu bitekerezo.” Daniyeli, uhagarariye wowe nanjye, musomyi nkunda, yategetswe gusobanukirwa itandukaniro n’umwihariko biri hagati y’“ikintu” n’“iyerekwa.” Iyerekwa rya chazon rihagarariye umurongo wo hanze w’amateka y’ubuhanuzi, naho iyerekwa rya mareh rigahagararira ukuboneka kwa Kristo. “Ikintu” n’“ijambo” ni ijambo ry’Igiheburayo “dabar,” risobanura ijambo. Yesu ni we “dabar,” kuko ari Jambo. “Ikintu” n’“ijambo,” byombi kuba ari “dabar,” byerekanwa bifitanye isano n’iyerekwa ry’ukuboneka.

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.

Ijambo, ari ryo kibazo n’ikintu, ni na none icyerekwa cya chazon cyo mu gice cya munani, kandi kigereranya icyerekwa cy’amateka y’ubuhanuzi. Buri kimwe muri ibyo bigereranyo (chazon, dabar, ikibazo n’ikintu) kigaragaza umurongo w’inyuma w’ubuhanuzi, naho mareh, n’imvugo yayo y’igitsina gore ya marah, bigereranya umurongo w’imbere w’ubuhanuzi. Abantu b’Imana bo mu minsi y’imperuka, bagereranyijwe mu murongo wa mbere wa Daniyeli icumi, basobanukirwa imirongo yombi—uw’imbere n’uw’inyuma—y’amateka y’ubuhanuzi. Mu gitabo cy’Ibyahishuwe, umurongo w’imbere ugereranywa n’amatorero arindwi, naho umurongo w’inyuma ugereranywa n’ibimenyetso birindwi.

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.

Igihe Daniyeli yabonaga iyerekwa rya Kristo nyuma yo kwiyiriza ubusa iminsi makumyabiri n’umwe, yabonye ishusho y’igitsinagore y’iyerekwa rya mareh. Mareh ni “ukugaragara,” kandi ubwo Daniyeli yabonaga Kristo, yabonye iyerekwa rya “marah”; kandi nubwo mareh risobanura ukugaragara, igitsinagore cy’iryo jambo nyir’izina gisobanura “indorerwamo.” Mushiki wacu White atumenyesha ko iyerekwa Daniyeli yabonye ari ryo yerekwa Yohana yabonye, kandi Yohana yabonye iryo yerekwa igihe Kristo yari mu buturo bwera bwo mu ijuru.

> “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.’

> “Igihe Gaburiyeli yasuraga, umuhanuzi Daniyeli ntiyashoboye kwakira andi mabwiriza; ariko nyuma y’imyaka mike, yifuza kurushaho kumenya ibyerekeye ingingo zitarasobanurwa mu buryo bwuzuye, yongera kwiha gushaka umucyo n’ubwenge bituruka ku Mana. ‘Muri iyo minsi jyewe Daniyeli nari mu muborogo ibyumweru bitatu byuzuye. Sinariye umutsima uryoshye, kandi inyama na vino ntibyigeze bigera mu kanwa kanjye, kandi sinisize amavuta na gato.... Hanyuma nerekeza amaso yanjye hejuru, ndareba, maze mbona umuntu wari wambaye imyenda y’igitare, ikibuno cye kiboshyweho izahabu nziza y’i Uphazi. Umubiri we nawo wasaga na berili, kandi mu maso he hasaga n’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi.’

> “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.

> “Nta wundi utari Umwana w’Imana ubwe ni we wabonekeye Daniyeli. Uko yasobanuwe ni nk’uko Yohana yamubonye igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Ubu Umwami wacu azananye n’undi mumarayika wo mu ijuru kugira ngo yigishwe Daniyeli ibyagombaga kuzabaho mu minsi ya nyuma. Ubu bumenyi Daniyeli yabuherewe kandi bwandikwa ku bw’ihishurirwa kugira ngo butugereho twe abo imperuka y’isi yasohoreweho.”

> “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.

> “Ukuri gukomeye kwahishuwe n’Umucunguzi w’isi ni ukw’abashakashaka ukuri nk’aho bashaka ubutunzi bwahishwe. Daniyeli yari ageze mu zabukuru. Ubuzima bwe bwari bwaramaze hagati y’ibishuko by’urukiko rw’abapagani, ubwenge bwe buremerewe n’imirimo y’ubwami bukomeye; nyamara yitandukanya n’ibyo byose kugira ngo yicishe bugufi imbere y’Imana, kandi ashake kumenya imigambi y’Isumbabyose. Kandi mu gusubiza kwinginga kwe, umucyo wo mu bikari byo mu ijuru watanzwe ku bw’abagombaga kuzabaho mu minsi y’imperuka. None se, ni ukuhe gushikama twagombye gushakisha Imana nako, kugira ngo iduhishurire ubwenge bwacu, tubashe gusobanukirwa ukuri twazaniwe tuvuye mu Ijuru.” Review and Herald, 8 Gashyantare 1881.

## The 144,000

Abantu 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.

Daniyeli asobanukirwa “ikintu” n’ “iyerekwa,” kandi avugwa ko ari Daniyeli kandi nanone ko ari Beluteshazari. Guhindurwa kw’izina mu buhanuzi kugereranya isano y’isezerano, bityo Daniyeli agereranya ubwoko bw’isezerano bwo mu gihe cy’imperuka, ari bo ibihumbi ijana na mirongo ine na bine, bageragerezwa n’iyerekwa rya Kristo mu rusengero. Iryo geragezwa ritera gutandukanywa kw’amatsinda abiri y’abaramya.

> 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.

> Nuko jyewe Daniyeli ubwanjye ni jye jyenyine wabonye ibyo yeretswe; kuko abagabo bari kumwe nanjye batabonye ibyo yeretswe; ariko bahagurukiwe no guhinda umushyitsi gukomeye, bituma bahunga kugira ngo bihishe. Daniyeli 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.

Daniyeli arimo aragaragaza neza ikigeragezo cya kabiri n’icy’urusengero gifitanye isano n’ubwoko bw’Imana bwo mu minsi y’imperuka; ikigeragezo gishingiye ku kubona Kristo mu buturo bwo mu ijuru. Iyerekwa ryo mu murongo wa karindwi ni igitsina gore cy’iyerekwa rya *mareh*, rigaragazwa nk’iyerekwa rya *marah*. Nuhindura uko wakiriye iyerekwa ry’urusengero rya Kristo nk’uko ryagaragajwe n’uko Daniyeli yarakiriye, “ikintu” cy’ubuhanuzi n’“iyerekwa” ry’ubuhanuzi bizahishurirwa.

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.”

Niwifatanya n’iryo yerekwa nyaryo ry’urusengero rya Kristo uhungira kwihisha, ujya mu mwijima w’iteka ryose. Ikigeragezo cy’urusengero, ari na cyo kigeragezo cya kabiri mu ntambwe eshatu z’ubutumwa bwiza bw’iteka ryose, kibanzirizwa n’ikigeragezo cya mbere kandi shingiro. Ikibazo cy’igeragezwa cy’imfatiro kigereranywa mu murongo wa cumi na kane wa Daniyeli cumi n’umwe, aho Roma igereranywa nk’“abambuzi b’ubwoko bwawe” bashyiraho “iyerekwa.”

## The Time is at Hand

Igihe Kiri Bugufi

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.”

Iminsi itatu n’igice nyuma y’ugucika intege kwo ku wa 18 Nyakanga 2020, ku wa 31 Ukuboza 2023 ihishurwa rya Yesu Kristo ryatangiye gukurwaho ibimenyetso, kuko “igihe cyari kigeze hafi.”

> 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.

> Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bakubahiriza n’ibyanditswemo; kuko igihe kiri bugufi. … Maze arambwira ati: Ntugashyire ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ibyahishuwe 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.

“igihe” kigaragaza ihishurwa ry’Ibyahishuwe bya Yesu Kristo kivugwa mu ntangiriro y’Igitabo cy’Ibyahishuwe, kandi ku iherezo ry’icyo gitabo iryo tangazo nyir’izina ryongerwaho ku mvugo ya alpha n’imvugo ya 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.

Ihishurirwa rya Yesu Kristo rikurwaho ikimenyetso gato mbere y’isozwa ry’igihe cy’igeragezwa. Ku munsi wa makumyabiri na kabiri, nyuma y’igisibo cy’iminsi makumyabiri n’umwe, “ikintu,” ari na cyo kandi “ikibazo,” ari na cyo kandi dabar cyangwa Ijambo, ari na cyo kandi iyerekwa rya chazon ry’amateka y’ubuhanuzi yo hanze, byahishuriwe Daniyeli ubwo yabonaga iyerekwa rya marah, nk’indorerwamo, ry’Umutambyi Mukuru wo mu ijuru mu Ahera Cyane.

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.

Daniyeli ahagarariye abafite uburambe bw’iyerekwa ry’indorerwamo, kandi banasobanukiwe n’uko Kristo agaragara mu buhanuzi, kimwe n’amateka yo hanze ashushanywa n’iyerekwa rya chazon. Iyerekwa rya marah rigereranya Kristo nk’ikimenyetso cy’inzira cy’ubuhanuzi, kandi igitsina gore cy’iryo jambo nyirizina kigereranya uburambe buturuka ku kwitegereza ubwiza bw’Imana, nk’uko bigaragazwa na Daniyeli, Yohana, Yesaya, Mushiki wacu White n’abandi bahanuzi.

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.

Kuri uru rwego, iyerekwa ryo hanze rya chazon rihagarariye ikigeragezo cy’ishingiro, kandi iyerekwa rya mareh ry’ukwigaragaza kwa Kristo mu ruhererekane rw’ibyabaye by’ubuhanuzi ni ikigeragezo cy’urusengero. Mbese Kristo yagaragariye Ahera Cyane h’imbere mu Ahera Cyane hawe bwite? Aho ni ho Ubumana bwifatanya n’ubumuntu. Iki ni cyo kigeragezo kigomba gutsindwa neza mbere y’uko igihe cy’igeragezwa kirangira ku kigeragezo cya litimusi. Ikigeragezo cya litimusi kigaragaza imico ni iyerekwa rya marah ry’indorerwamo.

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.

Ku wa 31 Ukuboza 2023, ikigeragezo cyo hanze cy’urufatiro cyatangiye ku birebana n’“abajura b’ubwoko bwawe” bo mu murongo wa cumi na kane; kandi igihe papa uriho ubu yimikwaga ku wa 8 Gicurasi 2025, “iyerekwa” ryo mu murongo wa cumi na kane ryarashinzwe. Ikigeragezo cy’urufatiro cyimukiye ku kigeragezo cy’urusengero. Uhereye ku wa 9 Gicurasi 2025, ikigeragezo cy’urusengero cyatangiye gukorwa. Izuka ry’abahamya babiri ku wa 31 Ukuboza 2023 ryagereranyijwe n’umurongo wa cumi na umwe wo mu Ibyahishuwe igice cya cumi na kimwe, kandi izuka ryatangiye kuri uwo munsi ryabereye mu gihe cy’Intambara ya Ukraine yatangiye mu 2014, ikaza gukomera cyane mu 2022. Imirongo y’ubuhanuzi yo hanze n’iyo imbere yahuriraniye muri ayo mateka. Ku wa 31 Ukuboza 2023, umurimo wo gushyiraho urufatiro wari urimo gukorwa, umurimo washushanyijwe n’amateka yo kuva mu 1798 kugera mu 1840, kandi na none no kuva mu 1840 kugera mu 1844, kandi na none no kuva ku wa 19 Mata 1844 kugera ku wa 22 Ukwakira 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.

Daniyeli cumi na kimwe umurongo wa cumi n’umwe, wageze mu mateka nk’umurongo wo hanze w’ubuhanuzi kandi uhuza n’ayo mateka nyir’izina ariwo murongo w’imbere w’Ibyahishuwe cumi na kimwe. Mu mwaka wa 2014, Intambara yo muri Ukraine yaratangiye, nk’uko yashushanyijwe n’intambara ya Raphia yo mu mwaka wa 217 mbere ya Kristo. Mu mwaka wa 2015, umwami wa kane kandi urushije abandi ubutunzi wo mu murongo wa kabiri wa Daniyeli cumi na kimwe, arahaguruka atangaza umugambi we wo kwiyamamariza umwanya wa perezida. Iryo tangazo ryarakaje cyane abaguzi b’isi bafite umutima wa kiyoka, bashushanywa nk’ingoma y’Ubugiriki.

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.

Ibyahishuwe 11, umurongo wa 11, hagaragaje ko ku wa 31 Ukuboza 2023 ari ho abahamya babiri bazukiye. Igihe cyo kuva ku wa 18 Nyakanga 2020 kugeza ku wa 31 Ukuboza 2023 cyahise gisobanurwa ko ari “ubutayu” bw’ubuhanuzi. Mu isoza ry’“igihe cy’ubutayu,” ijwi ryatangiye gutaka muri Nyakanga 2023, hanyuma, nyuma y’iminsi igihumbi na magana abiri na mirongo itandatu nyakuri ibazwe uhereye ku buhanuzi bw’i Nashville butasohoye bwo ku wa 18 Nyakanga 2020, Intare yo mu muryango wa Yuda itangira gukuraho ibimenyetso ku Ijambo ryayo ry’ubuhanuzi. Gukurwaho kw’ibimenyetso ku Ijambo ry’Imana ry’ubuhanuzi buri gihe bitanga inzira y’igeragezwa y’intambwe eshatu, nk’uko byashyizweho muri Daniyeli 12.

> 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.

> Benshi bazezwa, bahumanurwe, kandi bageragerezwe; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe wo muri bo uzabisobanukirwa; ariko abanyabwenge bo bazabisobanukirwa. Daniyeli 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.

Mu Byahishuwe cumi n’icyenda, umugeni yitegura, hanyuma agahabwa umwenda wera. Iyo myambaro yera igereranya ko umugeni yiteguye, kandi ibyo bibaho mu Byahishuwe cumi n’icyenda igihe amadirishya yo mu ijuru afunguwe. Mbere y’uko umugeni yereshwa umwambaro w’ubutungane bwa Kristo, abanza kwezwa.

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.

Ku wa 31 Ukuboza 2023, ikigeragezo cy’urufatiro cyatangiye kugira ngo gitunganye abari kuzaba abera. Iryo tunganywa rigerwaho binyuze mu kwiyongera k’ubumenyi, kuko Intare yo mu muryango wa Yuda yahise itangira gukuraho ibimenyetso by’ihishurirwa rye rya nyuma ryerekeye uwo ari we. Iryo hishurirwa rikubiyemo ko ari we rufatiro rwonyine rushobora gushyirwaho. Kwanga ukuri kw’ishingiro kugaragaza ko Roma ari “abambuzi b’ubwoko bwawe,” ni ukwanga urufatiro rwonyine rushobora gushyirwaho.

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.

Ku wa 31 Ukuboza 2023 hatangiye igikorwa cyo kugeragezwa cyahise gitera itandukaniro ry’amatsinda abiri. Intare yo mu muryango wa Yuda ubu yahishuye ko isohozwa ry’amateka ry’umurongo wa cumi na kane ryabaye ku wa 8 Gicurasi 2025, kandi ubwo yabikoraga; yemeje uburyo Miller yamenye Roma nk’ikimenyetso gishyiraho iyerekwa ry’inyuma ry’ubuhanuzi. Igihe Trump yagarukaga mu 2024, yasohoje umurongo wa cumi na gatatu wa Daniyeli cumi na umwe, maze mu murongo ukurikiyeho, tugaragaza umwaka wa 2025, hamwe n’itorwa rya papa Leo. Trump n’uwo bahanganye na we, antikristo, bombi barahiriye imirimo yabo mu 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.

Amatariki tumenya muri uru rugendo ni, mu by’ukuri, ukurebera inyuma kwejejwe. Tumenya igihe cy’imperuka ko ari 1989, hanyuma ishyirwaho mu buryo bwemewe ry’ubutumwa ryabaye mu 1996. Kuri 9/11 ubutumwa bwari bwarashyizweho mu buryo bwemewe bwahawe imbaraga. Mu gutanga Imbonerahamwe za Habakkuk mu 2012, bikarangira muri Mutarama 2013, ni bwo urufatiro rwashyizweho.

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.

Ku wa 18 Nyakanga 2020 ni bwo hageze ugutenguhwa kwa mbere, hanyuma muri Nyakanga 2023 ijwi ritangira gutaka mu butayu, maze ku wa 31 Ukuboza 2023 hatangira gukurwaho ikimenyetso ku Byahishuwe bya Yesu Kristo kandi hatangira ikigeragezo cya mbere cy’ishingiro cyo hanze.

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.

Ku wa 8 Gicurasi 2025 hatangiye igerageza rya kabiri ry’urusengero ryo mu mutima. Ikigeragezo cya gatatu cy’igereranya kiri hafi cyane. Aho ni ho bizagaragarira neza niba umutima ufite amavuta y’ubutumwa ahagarariwe n’ikigeragezo cya mbere kandi cyo hanze, hamwe n’amavuta aherekeza y’ikigeragezo cya kabiri cyo mu mutima. Iryo geragezwa rihagarariye ibigeragezo byo hanze, bigakurikirwa n’ibyo mu mutima, hanyuma bikurikirwa n’iby’ubunararibonye.

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.

Umurongo w’imbere w’ubuhanuzi ugizwe n’ibimenyetso by’inzira byabanje navuze. Buri kimwe muri ibyo bimenyetso by’inzira gihura n’ibimenyetso by’inzira bihuye na byo mu mateka y’Abamilerite. Umwaka wa 1798, nk’igihe cy’iherezo, uhuye na 1989, na wo akaba ari igihe cy’iherezo. Aho Intare yo mu muryango wa Yuda yahambuye Ikimenyetso ku Ijambo ryayo, kuko ari We Jambo. Igihe Abadivantisiti basohozaga uruhare rw’umuhanuzi w’icyigomeke ku buyobe bw’ishingiro bwa Yerobowamu, basubira kurya hamwe n’umuhanuzi w’ibinyoma w’i Beteli, basubiye ku mpaka z’Abaporotesitanti baguye zakoreshejwe mu kurwanya uko William Miller yagaragaje ibihe birindwi. Kubera iyo mpamvu, ntibumva byuzuye, niba banabyumva na busa, impamvu 1863 ari cyo kimenyetso cy’inzira cya nyuma cy’umur movement ya alpha y’abamarayika ba mbere n’uwa kabiri.

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.

Kubera iyo mpamvu, kuri bo ntacyo bivuze ko ari imyaka 126, ikimenyetso cya 1,260, ikimenyetso cy’“ubutayu” bukwira mu mateka kuva mu 1863 kugeza mu gihe cy’imperuka mu 1989. Mu iherezo ry’imyaka mirongo ine, Yosuwa yayoboye uwo mutwe yinjira mu Gihugu cy’Isezerano. Mu 1989 Uwiteka yatangiye umurimo wo kuyobora umutwe We wa omega ubusohoka mu “butayu” bwo kuva mu 1863 kugeza mu 1989, nk’uko yari yaravanye umutwe wa alpha mu “butayu” bwo kuva mu 538 kugeza mu 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.

Mu 1989, iyerekwa ry’Uruzi Hiddekel rishushanya ibice bitatu bya nyuma by’igitabo cya Daniyeli ryafunguwe, nk’uko iyerekwa ry’Uruzi Ulai rishushanya ibice bya 7, 8 na 9 bya Daniyeli ryafunguwe mu 1798. Nyuma y’imyaka magana abiri na makumyabiri Bibiliya ya King James isohowe, William Miller yasohoye ubutumwa bwe bushingiye ku iyerekwa rya Ulai ku ncuro ya mbere, bityo abushyira mu buryo bwemewe mu 1831; nk’uko n’ubutumwa bwa Hiddekel bwasohowe ku ncuro ya mbere mu 1996, nyuma y’imyaka magana abiri na makumyabiri kuva mu 1776, aho igihugu cy’ikuzo cya Leta Zunze Ubumwe z’Amerika cyavukiye.

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.

Gushyira mu buryo bwanditse kandi bunoze bw’uwo butumwa kwa Miller, hashize imyaka magana abiri na makumyabiri nyuma ya verisiyo ya King James, kugaragaza ko William Miller ari we ntumwa yera ya mbere cyane yakoresheje ubuhanuzi bwo muri Bibiliya, haba mu Isezerano rya Kera no mu Isezerano Rishya, kugira ngo azane ububyutse n’ivugurura. Bibiliya ni iya Kimana, kandi yahuranye n’ubumuntu nyuma y’imyaka 220 kugira ngo itange ubutumwa bwa 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.

Yesu ni Alufa na Omega, kandi ni we Jambo ry’Imana, rero ugusohorwa kwa Verisiyo ya King James ya Bibiliya mu 1611 gushyira Yesu kuri 1611 kandi no kuri 1831. Kristo aboneka mu gihe cy’iherezo ari Intare yo mu muryango wa Yuda, hanyuma ubwo ubutumwa bushyizwe mu buryo bwemewe aba ari Alufa na Omega kandi ari Jambo. Isano rya Miller n’itangiriro riramenyekana ko byombi, intangiriro n’iherezo, bishimangira ugusohora ubutumwa. 1776 kugeza kuri 1996 bifite imiterere imwe, nubwo bitandukanye.

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.

Ubutumwa bwa Hidekeli ni ubutumwa bw’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika nk’uko bugaragazwa mu murongo wa mirongo ine n’umwe wa Daniyeli cumi n’umwe. Umwaka wa 1776 n’itangazwa ry’Inyandiko y’Ubwigenge byerekana intangiriro y’igihe cy’imyaka magana abiri na makumyabiri cyasojwe n’itangazwa ryiswe, ku bw’ubuyobozi bw’Imana ariko ritahawe iryo zina ku bushake, Time of the End. Muri uwo mwaka nyine, 1996, twahawe ikigo cy’umurimo gifite izina rya Future for America. Ubutumwa bw’igihugu cy’ikuzo, ari cyo Leta Zunze Ubumwe za Amerika, bwahawe ishusho yemewe bufite isano itaziguye hagati y’intangiriro n’iherezo by’ubuhanuzi. Buri kimenyetso gikuru cyose cy’amateka y’Abamilerite cyongeye gusohora munsi y’umurongo uyobora w’umugani w’abakobwa icumi. Ibi bihe byombi by’imyaka magana abiri na makumyabiri bifite intangiriro n’iherezo birangwa n’itangazwa ry’inyandiko.

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.

Ubutumwa n’uburyo Miller yakoresheje byemejwe kandi bihabwa imbaraga n’isohozwa rya Isilamu ry’akaga ka kabiri. Icyo Uwiteka yakoresheje mu guha ubutumwa imbaraga ni ihame rya Miller ry’umunsi umwe uhwana n’umwaka umwe, kandi ihame ryahaye imbaraga ubutumwa n’uburyo bwabwo ku wa 9/11 ni ryo kumanuka kw’umumarayika wo mu Byahishuwe igice cya cumi n’umunani kwasubiyemo kumanuka yari yarakoze ku wa 11 Kanama 1840 nk’uko bigaragazwa mu gice cya cumi cy’Ibyahishuwe. Abo bamarayika bombi bahagarariye ukuboneka kwa Kristo k’ubuhanuzi nk’umumarayika. Ihame rifatiyeho cyane urugendo rwo ku wa 9/11 nk’uko ihame ry’umunsi umwe uhwana n’umwaka umwe ryari rifatiyeho cyane urugendo rwo ku wa 11 Kanama 1840, ni uko amateka y’Abamillerite asubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine.

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.

Igihe isohora ry’ubuhanuzi bujyanye na Isilamu bw’akaga ka gatatu ryageraga mu mateka ya omega n’aya marayika wa gatatu, rigahuza n’isohozwa ry’ubuhanuzi bujyanye na Isilamu bw’akaga ka mbere n’akaga ka kabiri ryageraga mu mateka ya alpha n’aya marayika wa mbere n’uwa kabiri—ihame ry’uko amateka y’Abamillerite asubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine ryahamijwe neza nk’uko ihame rya Miller ry’umunsi ku mwaka ryari ryarahamijwe ku birebana n’akaga ka mbere n’akaga ka kabiri byo mu Byahishuwe 9. Bamwe bashobora kuba bazi ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bugaragazwa mu Byahishuwe 9:15, ariko ntibasobanukirwe n’ingingo nabanje kuvuga. Reka nyisobanure.

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.

Ibyago bya mbere n’ibya kabiri bihuzwa n’amateka y’abamarayika ba mbere n’aba kabiri, kandi amateka y’akaga ka gatatu ahuzwa n’amateka y’umumarayika wa gatatu. Ingingo iri hano ni uko aho guhera ku myaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu byagaragajwe mu mateka y’akaga ka kabiri biboneka mu mateka y’akaga ka mbere. Mu mateka y’akaga ka mbere ko mu Ibyahishuwe 9 harimo ubuhanuzi bw’imyaka ijana na mirongo itanu, kandi umunsi icyo gihe cy’ubuhanuzi kirangiraho ni wo ubuhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu butangiriraho. Ubu buhanuzi bubiri buhuza mu buryo butaziguye akaga ka mbere n’akaga ka kabiri, bityo ubwo ubuhanuzi bwerekeye Isilamu bwahanuwaga hashingiwe ku ihame ry’umunsi ku mwaka, ubwo buhanuzi bwari ubuhanuzi bw’akaga ka mbere n’akaga ka kabiri ka Isilamu, kandi ubwo ni bwo butumwa bwemeje uburyo bwa Miller n’ubutumwa bwe mu mateka y’abamarayika ba mbere n’aba kabiri.

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.

Igihe ayo mateka yasozwaga ku wa 22 Ukwakira 1844, impanda ya karindwi yatangiye kuvuza; kandi impanda ya karindwi ni yo mubabaro wa gatatu, kandi ni yo ibanga ry’ubumana, ari ryo Kristo muri mwe, ibyiringiro by’ubwiza. Iyo mpanda ni ubutumwa bw’imbuzi bwo hanze kandi ni ubutumwa bw’imbuzi bwo imbere. Ni cyo gituma ubuhanuzi bw’imyaka 2,520 bufitanye isano n’umwaka wa karindwi w’ikiruhuko cy’ubutaka, bukubiyemo na yubile. Ku wa 22 Ukwakira 1844 impanda ya karindwi yatangiye kuvuza mu isohozwa ry’ubuhanuzi bw’imyaka 2,520 n’ubw’imyaka 2,300.

> 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.

> Ahubwo mu minsi y’ijwi ry’umumarayika wa karindwi, ubwo azatangira kuvuza, ibanga ry’Imana rizaba rirangiye, nk’uko yabibwiye abagaragu bayo, ari bo bahanuzi. Ibyahishuwe 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.

Ku wa 22 Ukwakira 1844 hari umunsi w’Impongano, kandi impanda ya yubile yagombaga kuvuzwa ku munsi w’Impongano. Uhereye icyo gihe, turi kubaho mu mateka ya marayika wa gatatu, kandi nanone no mu ya makuba ya gatatu, ari yo mpanda ya karindwi. Ku wa 11 Kanama 1840 marayika ukomeye wo mu Ibyahishuwe 10 yamanutse kugira ngo amurikishe isi ubwiza bwe, nk’uko marayika wo mu Ibyahishuwe 18 yabigenje kuri 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.

Mu mpera za 2012 kugeza muri Mutarama 2013, hasohotse urukurikirane rwiswe Imbonerahamwe za Habakuki, kandi rwahuye n’itangazwa ry’imbonerahamwe y’abapayiniya yo mu 1843 ryasohotse muri Gicurasi 1842. Ni bwo hashyizweho urufatiro rw’uwo mutwe, rwaba rwari urw’umutwe wa alufa w’umumarayika wa mbere n’uwa kabiri, cyangwa urw’umutwe w’umumarayika wa gatatu; imbonerahamwe ebyiri za Habakuki zari ziboshywe mu mateka no mu butumwa. Ubuhanuzi bwatsinzwe bwo ku wa 18 Nyakanga 2020 bwari buhuje n’uwa 19 Mata 1844, kandi igihe cyo gutinda cyo muri wa mugani cyari cyaratangiye.

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.

Ubutayu bw’iminsi 1.260 bwarangiye igihe cyo gukurwaho ikimenyetso cy’umwihariko cyo ku wa 31 Ukuboza 2023. Ni byiza kwibuka ko Kristo yasukuriye urusengero Rwe incuro ebyiri aruvanaho uguhumanywa kwarwo gutukana kwera, nk’uko Mushiki wa White abyita. Ibyo yabikoze mu ntangiriro no ku iherezo ry’umurimo We, bituma uko gusukura kwombi kuba ugusukura kwa Alufa n’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.

Mushiki White ahuza mu buryo bugaragara kwezwa kwa mbere kw’urusengero na 9/11 hamwe n’ijwi rya mbere, iryo agaragaza ko ari imirongo itatu ya mbere yo mu Byahishuwe igice cya cumi n’umunani. Hanyuma agaragaza ko “irindi jwi” ryo mu murongo wa kane ari kwezwa kwa kabiri kw’urusengero, kandi nanone ko ari itegeko ryo ku Cyumweru. Ku wa 19 Mata 1844 habaye kwezwa kwa mbere kw’urusengero ku ba-Millerite, naho ku wa 22 Ukwakira 1844 habaye kwezwa kwa kabiri. Mu myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844, urusengero rw’aba-Millerite rwarubatswe, kandi ishusho y’urusengero rw’aba-Millerite yubakwa mu buryo bwa fractal iboneka mu mateka y’izo ncuro ebyiri zo gutenguha, zombi zigereranya kwezwa kw’urusengero. Ayo mateka arebana n’urusengero.

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.

Kuva ku wa 18 Nyakanga 2020 kugeza ku wa 31 Ukuboza 2023, abageni b’isugi barasinziriye mu gihe cyo gutinda. Iyo bakangutse, bakangukira ku nshingano yabo yo gushyiraho urufatiro no kubaka urusengero. Kuva icyo gihe Kristo, nk’Intare yo mu muryango wa Yuda, yakomeje gukuraho ibimenyetso ku mucyo w’ubuhanuzi; kandi umucyo w’ubuhanuzi ukuweho ibimenyetso buri gihe ubyara uburyo bw’ibigeragezo by’intambwe eshatu, burangirira ku kigeragezo ntarengwa aho imico igaragarizwa, ariko ntiyigera iremwa aho. Kuri icyo kigeragezo ntarengwa, abageni b’isugi b’indahemuka bazahabwa isukwa rya Mwuka Wera risumba buri kugaragazwa kw’imbaraga z’Imana mu bantu b’Imana kwigeze kwandikwa. Hazabaho ukwiyongera k’umucyo kutigeze kubonwa mbere hose. Bityo rero, ndaza gutanga undi murongo w’amateka ushyigikira ishusho y’ihurirana ry’amateka y’Abamilerite n’ay’abihumbi ijana na mirongo ine na bane.

> 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.

> Ariko wowe, Daniyeli, uhishe ayo magambo, kandi ushire ikimenyetso kuri icyo gitabo, kugeza mu gihe cy’imperuka: benshi bazajya hirya no hino, kandi ubumenyi buzagwira. Nuko aravuga ati: Genda, Daniyeli, kuko ayo magambo ahishwe kandi ashyiriweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe wo mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Daniyeli 12:4, 9, 10.

We will continue these things in the next article.

Tuzakomeza ibyo bintu mu ngingo ikurikira.

## Singularity

Ubumwe buhebuje

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

Elon Musk yavuze ku wa 21 Gashyantare 2026 ko “ubu turi mu ‘singularity’”.

## Technological Singularity

Ikoranabuhanga ry’Ubutungane Bumwe

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.

“Ubusumbane bw’ikoranabuhanga” (akenshi bwitwa gusa “ubusumbane”) ni ingingo y’igihe kizaza itekerezwa, aho iterambere ry’ikoranabuhanga—rishingiye cyane cyane ku bwenge buhangano—riba ryihuta kandi rikagira imbaraga ku buryo ryihutira kurenga ubushobozi bw’abantu bwo kurigenzura no kurisobanukirwa, bigatuma habaho impinduka zitateganyijwe kandi zikomeye cyane mu mico n’imibereho by’inyokomuntu. Igitekerezo cy’ingenzi ni iturika ry’ubwenge: iyo tumaze kurema sisitemu y’ubwenge buhangano irusha ubwenge abantu b’abanyabwenge kurusha abandi bose (akenshi yitwa Artificial Superintelligence cyangwa ASI), iyo sisitemu ishobora kwisubiramo no kwiteza imbere ubwayo vuba kurusha uko itsinda iryo ari ryo ryose ry’abantu ryabishobora. Ibyo birema uruziga rw’ukwiteza imbere kwisubiramo, aho ubushobozi bwikuba kabiri incuro ku yindi mu bihe bigufi cyane (iminsi → amasaha → iminota), bigatuma izindi mpinduka zikurikiraho ziba nk’iturika kandi ntibishoboke ko “abantu bo mbere y’ubusumbane” baziteganya cyangwa baziyobora mu buryo bufite ireme. Ijambo “ubusumbane” ryatijwe muri fiziki no mu mibare, aho muri “umwobo wirabura,” ubusumbane ari ho imbaraga z’ukwegurirwa ziba zitagira iherezo kandi amategeko ya fiziki dusanzwe tuzi ntabe akiriho—ntitubasha kubona cyangwa guteganya ibibaho hakurya y’imbibi z’ibibaho.

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.

Mu buryo nk’ubwo, ugusumbana kw’ikoranabuhanga gufatwa nk’“igipimo ndengabaganza” mu mateka: dushobora guhanura imigendekere y’ibintu kugeza kuri iyo ngingo, ariko nyuma yayo, ahazaza hacura umwijima ku bwenge bwa muntu butongerewe ubushobozi.

## Brief History and Main Thinkers

Amateka Magufi n’Abatekereza Bayo B’Ingenzi

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).

Mu myaka ya 1950—Imbuto za mbere zigaragara mu mirimo y’umuhanga mu mibare John von Neumann (wavuze ku kwihuta kw’impinduka mu ikoranabuhanga) n’umuhanga mu mibare akaba n’impuguke mu gutahura no guhanga amabanga I.J. Good (we mu 1965 wasobanuye “iturika ry’ubwenge” ryabaho igihe imashini zishushanya izirusha kuba nziza).

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—Umuhanga mu bya mudasobwa akaba n’umwanditsi w’ibitabo bya siyansi n’ibitekerezwa ku by’ejo hazaza, Vernor Vinge, yamamaje igitekerezo cya none muri inyandiko ye yise *The Coming Technological Singularity*. Yahanuye ko tuzaremba ubwenge buruta ubw’umuntu ahagana hagati ya 2005–2030, hanyuma nyuma yaho “igihe cy’abantu” kikarangira (mu buryo bw’uko abantu badafashijwe batakongera kuba ubwenge buganje).

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—Umuhimbyi/umuhanuzi w’ahazaza Ray Kurzweil azana icyo gitekerezo mu rwego rw’ibitekerezo byitabwaho cyane n’abantu benshi binyuze mu gitabo cye, *The Singularity Is Near*. Avuga ko singularity izagera ahagana mu mwaka wa 2045, itewe n’izamuka ryihuta mu buryo bw’iterambere rikura ku gipimo gikuba inshuro nyinshi mu mbaraga z’ikoranabuhanga ryo kubara no gutunganya amakuru (rikurikije amategeko ye yise *Law of Accelerating Returns*), nanotekinoloji, biotekinoloji, n’imikoranire hagati y’ubwonko na mudasobwa. Yakomeje gushimangira uko kugena igihe, kandi vuba aha yongeye kwemeza AGI 2029 na singularity ~2045.

## Timeline Predictions (as of early 2026)

Ibiteganyijwe ku by’ibihe (nk’uko byari bimeze mu ntangiriro za 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.

Mu myaka mike ishize, ibiteganywa byaragabanutse cyane ku buryo bugaragara bitewe n’iterambere ryihuta cyane ry’inyandiko-ngero z’indimi nini, za sisitemu z’ibitekerezo, n’amategeko yo gupima no kwaguka: Ibitekerezo bikaze cyane kandi byegereye igihe cya vuba (2026–2027): Bamwe mu bayobozi bakomeye mu bya AI (urugero nka Dario Amodei wa Anthropic, Elon Musk) batangaje ku mugaragaro ko ubwenge buruta cyane ubw’umuntu cyangwa ikintu gifite mu mikorere gihwanye n’igihita gitera singularity bushobora kuza hakiri kare mu 2026 cyangwa mu gihe cy’imyaka 1–3.

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

Ubushakashatsi bw’impuzandengo z’impuguke buracyakusanyiriza hamwe ibitekerezo ku myaka ya 2040–2050 nk’igihe kizabonekamo ubwenge ndengakamere busesuye / singularité.

## Two camps of possible outcomes

Amatsinda abiri y’ingaruka zishoboka

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.

By’icyizere / iby’icyizere gikabije → ubusagambe bukabije, ukurandura indwara n’ubukene, kudapfa ku buryo bufatika binyuze mu kwimurira ubwenge mu buryo bwa mudasobwa cyangwa ubuvuzi bukoresha nanotekinoloji, kwihuza kw’ikiremwamuntu na AI (transhumanism), gukemura mu minota mike ibibazo bya siyansi byari bisanzwe bifatwa nk’ibidashoboka gukemuka.

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.

Ibihabanye n’akajagari / ibitekerezo biheza icyizere → gutakaza ubushobozi bw’umuntu bwo kwigenzura no gutegeka ibyemezo, kudahuzanya (aho AI ikurikirana intego zitajyanye n’indangagaciro za muntu cyangwa zizinaniza), gusenyuka k’ubukungu n’imibereho y’abaturage, cyangwa ndetse n’ingaruka zagera ku kubaho kw’ikiremwamuntu ubwacyo.

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 si gusa “AI yateye imbere cyane,” ahubwo ni cya gihe ihindagurika ry’ikoranabuhanga risohoka ku mbogamizi z’umuvuduko wa biyolojiya/w’umuntu maze rikaba inzira yigenga, yiruka ubwayo itagihagarikwa. Yaba ibyo bizaba mu 2026, mu 2030, mu 2045, cyangwa bitazigera bibaho na rimwe, biracyari kimwe mu bibazo bifunguye bifite ingaruka zikomeye cyane kurusha ibindi mu mateka y’ikiremwamuntu muri iki gihe.

## The Time of the End – 1989

Igihe cy’Iherezo – 1989

The Networked World Begins

Isi Ifite Imiyoboro Gitangira

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.

Inzibacyuho kuva kuri mudasobwa zikora zitarahujwe kujya kuri mudasobwa zikora zifitanye ihuriro. Tim Berners-Lee atanga igitekerezo cya World Wide Web muri CERN (1989). Ubushakashatsi bw’ubucuruzi ku miyoboro y’imyakura buguka (ikoreshwa rya gisirikare n’iry’ubumenyi), Intel 80486 ishyirwa ku isoko—ubushobozi bwa mudasobwa bw’umuntu ku giti cye burazamuka cyane, ARPANET ihindukira igana ku cyaje kuba interineti ya none. Mbere y’ibi, ikoranabuhanga rya mudasobwa ryari rifite imbaraga, ariko ahanini rigakorera mu byiciro bitandukanijwe. Nyuma ya 1989, imikorere ya mudasobwa iba ishingiye ku miyoboro ihuza ibintu. Miyoboro y’imyakura mu 1989 yari ikiri mu ntangiriro, igarukira ku bushobozi bw’ibikoresho, kandi ahanini yari uburyo bwa sisitemu z’imisusire zongereweho amategeko—nyamara abasirikare n’ingoro z’ubushakashatsi bari bamaze gutangira kugerageza sisitemu ziga zikoreshwa mu guhitamo ibitero, mu kuyobora, no mu gutandukanya ibyiciro by’ibimenyetso. Ibi byari urwego rw’ifatizo rw’ibintu byose byaje nyuma.

## The Message Formalized – 1996

Ubutumwa Bwahawe Imiterere Yemewe – 1996

The Internet Commercial Explosion

Iturika ry’Ubucuruzi bwo kuri Interineti

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.

Urubuga rwa interineti rujya ahagaragara ku mugaragaro, ruba urw’ubucuruzi kandi rugera ku isi yose. Netscape n’intambara z’abashakisha interineti, Amazon na eBay byerekana ko ubucuruzi bwo kuri interineti bukora. Google irashingwa (nk’iyitwaga BackRub muri Stanford, mu 1996), ikoreshwa rya Windows 95 ryihutisha ukwemerwa kwa mudasobwa n’abaguzi. Umwaka wa 1996 ni wo interineti ihagarikira kuba iy’abanyeshuri n’abashakashatsi gusa, ikaba iy’ubukungu. Ibikorwaremezo byo mu 1989 ubu bigera ku gipimo cy’abaguzi. Igihe cya dot-com nticyari icy’imbuga gusa—cyari icyo gushyira ubucuruzi mu buryo bw’ikoranabuhanga. Iki gihe cyahinduye ubucuruzi, kwamamaza, uburyo amakuru abonwa n’uburyo bw’itumanaho.

## Message Empowered – 9/11, 2001

Ubutumwa Bwashyizwemo Imbaraga – 9/11, 2001

The Mobile + Platform Era Begins

Igihe cya Mobile + Platform kiratangiye

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.

Ugukorwa mu buryo bwa digitale kw’itangazamakuru + ibikorwa remezo bya mbere bya cloud + internet ya broadband ihoraho. Apple ishyira ahagaragara iPod (itangiriro ry’urusobe rw’ibikoresho bya digitale byikorerwa), Wikipedia itangizwa (icyitegererezo cy’urubuga rw’ubumenyi rusangi rusangiwe), ikoreshwa rya broadband rirazamuka cyane, Amazon itangira bucece kubaka icyaje kuba AWS. Nyuma ya 9/11, ikoranabuhanga ryo kugenzura no gukurikirana ryihuta cyane, kandi ibikorwa remezo by’isesengura ry’amakuru bikura vuba. Aha ni ho hashyizwe urufatiro rwa cloud computing, urusobe rw’imikorere ya za platform, ubutegetsi bw’ibikubiye muri digitale, ibikorwa remezo by’ihuzanzira rihoraho, n’ishingiro ry’imbuga nkoranyambaga na smartphones.

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

Urufatiro Rwashyizweho – Imbaho za Habakuki – 2012, 2013

The Deep Learning Breakthrough

Intambwe Ikomeye yo Kwiga Byimbitse

The Birth of Modern Artificial Intelligence

Ivuka ry’Ubwenge Buhangano Bugezweho

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.

Uyu ni wo mwanya ukomeye cyane aho imiyoboro y’imyakura ya mudasobwa yaretse kuba iy’igerageza gusa ikaba ifite imbaraga zigaragara mu bikorwa—ni wo muhanda nyawo uhuza igihe cya “platform/cloud” cyo mu 2001 n’iturika rya “generative AI” ryo mu 2023. Nzeri 2012: AlexNet (umuyoboro mwinshi wa convolution wimbitse) itsinda irushanwa rya ImageNet ku kinyuranyo kinini cyane—isenya burundu ubuhangange bw’algorithme zose zari zisanzweho mbere. Iki gikorwa kimwe cyonyine cyemewe hose mu bushakashatsi bwa AI nk’umwanya wavukiyemo deep learning ya kijyambere. 2012: Itsinda rya Geoffrey Hinton ryerekana ko imiyoboro y’imyakura yimbitse, itoje hakoreshejwe GPU, ishobora kwiga mu buryo bwikora ibiranga bifite inzego zubatsemo. 2013: Google igura isosiyete ya Hinton (DNNresearch). Mu buryo butunguranye, inganda zisukamo za miliyari nyinshi muri deep learning. Iterambere rya GPU rya NVIDIA (CUDA) rihinduka igikoresho ngenderwaho cya AI. Ibikoresho bya big data (Spark 1.0 yasohotse mu 2013) bikura neza bifatanyije n’ibi, bigatuma haboneka amakusanyirizo manini y’amakuru akenewe kuri deep learning.

## Unsealing – 2023

Gukuraho Ikimenyetso – 2023

Generative AI Crosses the Threshold

Ubwenge Buhanga Bubyara Bwambuka Urwego}

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.

Ubwenge buhangano bugenda burushaho kugerwaho, gukoreshwa, kandi bugateza ihungabana rikomeye mu by’ubukungu. Si ukuvuga gusa “imiyoboro y’imyakura irushijeho kuba myiza.” Iki ni cyo gihe ubwenge buhangano bwandika kode, bugakora amashusho, bugakoresha imirimo y’abakora mu biro mu buryo bwikora, bugapima kandi bugakwiza inshingano zisaba gutekereza; kandi ku ncuro ya mbere, ubwenge buhangano bureka kuba ubwihariye ku kazi bumwe, bukaba igikoresho rusange cy’ubwenge gikoreshwa ku ntego nyinshi.

## 2026 – Singularity?

2026 – Ubwihariye?

- 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 nk’ihishurwa ry’igihe cy’imperuka ubwacyo (itangira ry’uguhuza abantu n’ibintu binyuze ku mbuga z’itumanaho, ari na byo byashyizeho urufatiro rw’itembera ry’ubumenyi ku rwego rw’isi yose; bifitanye isano no gusenyuka kwa USSR nk’ikimenyetso cy’inzira cy’igihe cya nyuma cy’igeragezwa cya Adventisme).

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

  1996 nk’igihe ubutumwa bwashyizwe mu buryo bwemewe (urubuga rw’ubucuruzi rwaguriye ku rugero runini ubukungu bushingiye ku makuru, ruhindura ubucuruzi n’ivumburwa iby’ikoranabuhanga rishingiye ku mibare).

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

  2001 nk’igihe cyo guhabwa ubushobozi kw’ubutumwa (imbuga, ikoranabuhanga rya cloud, n’ukubaho kw’ukugerwaho igihe cyose byashyizeho urusobe rw’ibidukikije rw’ikoranabuhanga ku bw’ubumenyi rusange bugendanwa).

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

  2012/2013 nk’ishyirwaho ry’urufatiro rw’ubwenge nyakuri (intsinzi ikomeye mu myigire yimbitse ituma ugusobanukirwa kw’imashini kuba ngiro kandi gushobora kwaguka).

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

  2023 nk’impuzamaso y’isozwa yo gukurwaho ikimenyetso (ubwenge bw’ubukorano butanga ibintu bushyira ikirenge mu bwenge rusange bukoreshwa ku ntego nyinshi, bigatuma iremwa ry’ubumenyi n’ubushobozi bwo gutekereza bigerwaho kandi bigahungabanya ibyari bisanzwe).

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

Urukurikirane rw’iterambere ni rwiza kandi ruteguye neza: buri cyiciro cyubakira mu buryo bukusanyiriza ku cyabanje, kikava ku guhuza → ku kugurisha no gushyira ku isoko → kuri ekosistemu → ku bwenge → ku kumenya no gutahura.

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.

2012/2013 ni yo ngingo y’ingenzi ihindura ibintu; ni igihe imiyoboro y’imyakura yiganye yagaragaje ubushobozi bwo kwiga mu buryo bw’inzego zikurikirana kandi bwikoresha ubwabwo (intsinzi ya AlexNet/ImageNet, imirimo ya Hinton yemejwe, kandi kongera ubushobozi hifashishijwe GPU birashoboka), ari byo byatumye iturika ry’ikorwa-ry’inyanduruko ryo mu 2023 riba iridashoboka kwirindwa. Hatabayeho iyo mpinduka yo mu 2012 mu miterere-shingiro, modeli za transformer (2017) no kwaguka gukomeye kw’ubunini ntibyashoboraga gutanga ubwagutse rusange ku rwego rwa ChatGPT.

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