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# Panium - Number Seventeen

Panium - Namba apar abiro

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

Gin ki Neno: Rek aryo me lok pa nabi pa Daniel ki yabo cing pa Apokalipisi

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.”

I ceng Julai apar aboro, mwaka 2020, cwiny owil ma acel pa muvimenti pa 144,000 otime. En otime i 'histori ma okane' me vesi 40 pa Daniel chapta 11. Cwiny owil en otime dok piny i 'histori ma okane' meno—histori ma ocake ki poto pa Soviet Union i mwaka 1989. Vesi 41 rwako cal pa cik pa Sande i United States, ma bene rwake i vesi 16 pa chapta meno. 'Yweyo kidoro' pa ada ma cweyo 'histori ma okane' me vesi 40 i mwaka 2023, Daniel oyerone i chapta 12. Chapta 10, 11 ki 12 tye vijon acel keken, ki vijon ocake ki yaro ni Daniel rwako cal pa 'jo ma tye ki ngec' ma gitye ki ngec me lok me porofeci ma i iye ki ma i woko, ma kany rwake calo 'gin' ki 'vijon'.

> 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.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

## Two Visions

Neno Aryo

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.”

“lok” ki “neno” gitye calo neno pa janabi ma iye ki ma ki woko, ci Daniel tye calo jo ma ngeyo weng aryo, pien weng “lok” ki “neno” kinyutore bot Daniel i chapta 10. I chapta meno, i nino me 22, neno pa Kristo i Kabedo Maleng kinyutore bot Daniel. Lok me Lebraniya ma kiloko calo “lok” kiloko ne calo “lok” i chapta 9, kacel kono kityeko rwate ne ki “neno”.

> 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.

> I cako me kwayo me in, cik o aa woko, ki abino me nyutu in; pien in giheroni tutwal; eka ngeyo lok man, ki paro nining. 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.”

Lok 'thing' i pot buk 10 en aye lok acel keken ma kityeko dwoko calo 'matter' i pot buk 9, rek 23. I 'vision' me agiki pa Daniel ma tye i pot buk 10 dok oo i pot buk 12, 'thing' me pot buk 11 onyo 'matter' me pot buk 10, duto gi tye kagube ki 'the vision'. 'The vision' en lok me Leb Ebrania 'mareh', ma romo ni 'appearance'. Daniel tito 'visions' aryo i buk mere; ento acel ii gi aryo meno kityeko nyutu ne i kit me 'feminine', ci dok kinyutu ne i kit me 'masculine'. I pot buk 10, rek 1, Daniel tito jo ma gi nongo ngec pa 'vision' me 'appearance', kacel ki 'matter' onyo 'thing'. I pot buk 8, Daniel tito 'visions' aryo ma tye kagube gi kacel. I Leb Munu, lok 'vision' nongo pire tye 8 i pot buk man; i Leb Ebrania, lok aryo ma kityeko dwoko calo 'vision' en 'mareh' kede 'chazon'. 'Mareh' romo ni 'appearance', kede 'chazon' romo ni 'a dream, a revelation or an oracle'. Gin ma tye i lwak me pot buk 8 tiyeto ni ka lok 'mareh' kityeko dwoko calo 'vision', ento en tito 'appearance pa Kirisito'.

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.

Macalo oribo, en obedo “mareh”, onyo “nyutu me nenore”, i Daniel 8:14, ma piro ne tye ni i October 22, 1844 Kristo bino onenore kacel cen i tempol, me tyeko poropheti pa “Messenger of the Covenant” i Malaki gin adek, ma Sister White owaco ni tyeko otime i October 22, 1844. Ka Sister White oyiko ni malaika me Revelation apar, ma oboro piny ki oketo cing acel i piny kede acel i pi madit, obedo “pe ngat mo matidi, ento Yesu Kristo keken”, en onongo tye coyo lamal me yore i poropheti kama Kristo onenore. Man obedo acel i neno pa En mapol. En onenore i dwogo kwo pa Musa, ka malube ki Yuda. Kany en onenore calo Mikael, malaika madit loyo; ento kadi bed ni, man obedo nenore me poropheti. Nyutu “mareh” i chapta aboro bene gityeko loko lebone calo “nenore”, malube ki piro ne.

> 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.

> Onongo obedo ni, ka an keken, an Daniyel, onongo aneno vijon, ka onongo ayenyo ma’ana pa en, eka nen, ocungo anyim an i kit pa dano.

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.”

Kit ma gityeko yubo kany nyutu ni lacar Gabriel obedo ki ‘cal pa dano’; ki lok ‘cal’ en ‘mareh’—neno me cal—pa Kristo; pien kaka Kristo gitero ne ki Mikael, lacar madit, kacel ki lacar ma twero madit i Revelation apar, ento i porofetik Kristo romo gitero ne ki alama me lacar, kadong be ki dano. Be obedo Gabriel i cital, onyo Kristo i Revelation apar, onyo Mikael lacar madit, gin keken tero lok; pi mano Sister White rwate lacar me Revelation ki lok ma gin tero, kacel ki jo ma gipolo lok ma lacar tero. Adwogi man obedo madit tutwal, ni i citala adek me pot buk acel me Revelation—citala adek ma gipolo ‘unsealing’ pa Revelation pa Yesu Kristo—mapwod ‘probation’ oceto, pien ‘the time is at hand’, kit me cwalo lok pa Lubanga bot dano kityeko nyutu ne calo: lok aa bot the Father, omii the Son; en dok mii lok bot lacar; lacar dok kelo bot dano; dano dok cwalo ne bot kanisa. Kare keken i kit me cwalo lok man en maleng ki maler, ki loyo maleng ma kigwoko en gitero ne i alama me yo me porofetik ma Kristo onen calo pire kene, onyo kun lacar, onyo kun dano, onyo kun lok. Ka en rwate pire kene i alama macalo mano, en ‘mareh’—‘appearance vision’.

> 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.

> Nyutu pa Yesu Kristo, ma Lubanga omiyo iye, me anyutu bot luticne gin ma myero otime macek; ci ocwalo ne ki malaika ne bot luticne Yohana, omiyo ngeyo iye ki alama: En ma ogamo lok pa Lubanga, kede lagam pa Yesu Kristo, kede gin weng ma oneno. Opong kwo en ma kwano, kede jo ma winyo lok pa poro man, kede jo ma gwoko gin ma kicoyo iye; pien kare ocake. ... Ci owaco bot an ni, “Pe i cungo lok pa poro me buk man; pien kare ocake. En ma pe atir, obed pe atir dok bene; en ma pe maleng, obed pe maleng dok bene; en ma atir, obed atir dok bene; en ma maleng, obed maleng dok bene.” Nyutu 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.

I kit aboro, "chazon" obedo lok mukene me Lebru ma kigonyo calo "vision". Kacel ki "appearance", "marah" "vision" tye ka nyutu alama me yo, kede "chazon" "vision" tye ka nyutu kare me lanabi. Tye ki marom maber me pa Lubanga i lok aryo ma kigonyo calo "vision" i kit aboro, pien lok me Lebru "mareh" bende Daniel otimo tic kwede i kit me dako ne, "marah". I kom "chazon" Daniel owaco ne i yore aryo, ento pe i kom cogo me laco ki me dako, ento ki lok aryo ma nyutu ngec acel; ka gitimo kamano, gimedo ka gimedo.

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 obedo "vision", onyo "oracle", onyo "prophecy"; kede lok ma gityeko yiko i Leb muno macalo "matter" onyo "thing" en lok pa Ebru "dabar", ma obedo "the word." Ka gityeko ngeyo ni neno "chazon" bene Daniel oyikone kwede lok "dabar", ci kacel ginyutu "lok me porofeci" pa Lok pa Lubanga. Daniel kare weng rwato "dabar" onyo "chazon" ki "mareh." Ka giyaro ne i kit me porofeci, "lok me porofeci pa Lok pa Lubanga" ma ginyutu kwede "dabar" ki "chazon", ka giketo kacel ki neno "marah" pa oneno pa Kristo, dong itye kede "waymarks" ma lamal pa "histori me porofeci" pa Lok pa Lubanga. Dong ka i medo "marah"—kit pa dako me lok "mareh"—i rek me piro me neno i Daniel, dong itye kede neno me wang kaca pa min bedo kare ki yie.

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.

I neno ma agiki pa Daniel, ma tye i pot-buk adek ma agiki i buk pa en, Daniel nyuto jo me cawa agiki ma gongeyo neno me lanen pa Lok pa Lubanga, ki kit maleng pa alama me yoo maleng ma gicweyo kwede tic me yubo pa jo 144,000; pien gin aye jo ma girwate Lamb kun anyim ka owuo i Lok pa en me lanen maleng. Kun girwate Lamb, en okelo gi i neno me galasi pa Daniel 10:7, kama: onyo gijwogo me kube ii bal, gin gilubore pi kare weng; onyo gipeke i piny, gikwero gi kityo, ki gikwanyo gi twero me waco lok me lanen pa cawa agiki.

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 omiyo Daniel cik ni obed onongo ngeyo “lok” kede “kineno.” Lok me Ebrania ma kiloko calo “ng’eyo” nyutu “yiko i wic.” Daniel, ma tito pi in kacel ki an, lami kwan ma mit, kityeko cwako ne cik ni obed onongo ngeyo yiko ma tye i kin “lok” kede “kineno.” Neno me “chazon” nyutu rek ma i woko pa hitori me porofeti, kede neno me “mareh” nyutu onenre pa Kristo. “Lok” kede “gin” gitye calo acel i lok me Ebrania “dabar,” ma nyutu “Lok.” Yesu en “dabar,” pien En “Lok.” “Gin” kede “lok,” ma ducu gin “dabar,” giketo gi kacel ki kineno pa onenre.

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, ma en lok ki gin, bene vijon chazon me chapta aboro, ki en nyutu vijon me kine me poropheti. Gin acel acel me nyutu meno (chazon, dabar, lok ki gin) nyutu rek me i woko pa poropheti, ki mareh, ki kit pa nyac pa en marah, nyutu rek me iyie pa poropheti. Jogi pa Lubanga me kare agiki, ma ki nyutu i vesi acel pa Daniel apar, ngeyo maber rek aryo pa kine me poropheti: me iyie ki me i woko. I buk me Revelation, rek me iyie ki nyutu ki kanisa abicel, ki rek me i woko ki nyutu ki muhuri abicel.

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.

Ka Daniel oneno rweny pa Kiristo bang bedo pe cam pi nino abicel acel, oneno kit me nyako pa rweny “mareh”. “Mareh” obedo calo “appearance”; ci ka Daniel oneno Kiristo, oneno rweny “marah”; kadi “mareh” obedo calo “appearance”, kit me nyako pa lok acel man obedo “a looking glass.” Sister White miyo wa ngec ni rweny ma Daniel oneno en aye rweny ma John oneno, ci John oneno rweny ka Kiristo tye i ot lamar me i polo.

> “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.’

> I cawa ma Gabriel obino, lanabi Daniel pe onongo twero gamo pwony ma dok anyim; ento i higa manok anyim, ka mito nongo ngec mapol ikom gin ma pe kityeko yaro maber, dok oketo cwinya me kwayo le ki wic maber bot Lubanga. I cawa magi, an Daniel onongo atye i piny cwinya pi cabit adek macokcoki. Pe onongo acamo bede ma mit, ranc pe obino i wange, ki mwon pe obino i wange; pe bene onongo anyiko kom an weng. Eka aloyo wange malo, ci aneno ngat acel ma olubo lawote me lineni, ma i twol mamegi kipir gi buloni maber me Uphaz. Kom mamegi bene calo beril, ki wang mamegi calo mere me le ma lic, ki wange mamegi calo lamera me mac, ki cinge mamegi ki cime mamegi calo rangi me parasi ma kigwoyo maber; ki dwon me lok mamegi calo dwon me jo mapol.

> “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.

> Ngat ma onongo onyuto pire bot Daniel en Wod Lubanga keken. Lok tito man rwatte ki gin ma Yohana otito, ka Kristo onyuto pire bot ne i cing Patmos. Kombedi Rwot wa obino kwede lacar mukene pa polo me coyo Daniel gin ma bi time i kare me agiki. Ngec man omiyo Daniel, ci keken kiketo i coc ki lamo pa Lamo Maleng pi wa, ma giko pa piny odonyo i kare wa.

> “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.

> Lok adiera ma madit ma Lacung pa Piny onyuto, gin pi joma yeny adiera calo ka yeny duk ma ocano. Daniel obedo dano ma ladit. Kwo pa en onongo obed i tung mite pa ot pa rwot me jo ma pe yaro Lubanga, cwinya pa en opore ki tic pa lobo ma madit; ento oweyo woko gin weng magi me cweko cwiny pa en ki peko i wang Lubanga, ki yeny ngec ikom dwaro pa Lubanga Maloyo Weng. I dwoko bot lamo pa en, ler ma aa ki ot pa rwot i Polo kimiyo pi joma bi bedo i cawa pa agiki. Ento ki matek mane myero wan wayeny Lubanga, pi oyab wii wa, wek waparo maber adiera ma kimiyo wa ki Polo. Review and Herald, Dwe Ariyo 8, 1881.

## The 144,000

Ngat 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 ngolo "gin" ki "yab pa neno", ki lwongo ne Daniel, ki bene Belteshazzar. Loko nying i poropheti nyutu rwom me kica; ka bino kamano, Daniel nyutu jo me kica me agiki, jogi ma obedo 144,000, ma kiteme gi ki "yab pa neno" pa Kricito i Dera. Tem ma eni kelo yweyo me kit aryo pa jo lamo.

> 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.

> Ci an Daniel keken oneno lagam: pien jo ma onongo obedo ki an pe gineno lagam; ento lworo madit omako gi, omiyo gi oroo me giduny pire kene. 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 tye ka nyutu maber tutwal tem me aryo, kede tem me Hekalu, ma ocokore ki jo pa Lubanga i kare me agiki; tem ma kitero ikom neno Kiristo i Hekalu ma i polo. Vijon me rek me abiro en aye kit me dako pa vijon ‘mareh’, ma kimego calo vijon ‘marah’. Ka in idwoko vijon pa Hekalu pa Kiristo calo kit me dwoko pa Daniel, gin pa lanabi kede vijon pa lanabi gibi yabe bot in.

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.”

Ka kit ma itimo kwede nono acel keken pa ot pa Lubanga me Kristo obedo woto ka i yabo, in idonyo i otum ma pe giko. Temo me ot pa Lubanga, ma obedo temo aryo i yore adek me Lok Maber ma pe giko, kicako ki temo acel ma piny-tek. Lapeny me temo pa piny-tek tye i cing apar angwen me Daniel apar acel, ka Roma kityero pire calo ‘gic pa joo mamegi’ ma keti ‘nono’ me bedo.

## The Time is at Hand

Kare tye i cing

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.”

Piny ka kwer cwiny pa Julaayi 18, 2020, ka otyeko nino adek ki dula acel, i Disemba 31, 2023, nyutu pa Yesu Kiristo ocako oyabe, pien "kare ne tye macek."

> 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.

> Opong kwo ngat ma kwono, ki gin ma winyo lok pa nyutu man, ki gin ma gigwoko gin ma kiketo iye; pien cawa obino kor. ... En owaci bot an ni, “Pe igub lok pa nyutu pa buk man; pien cawa obino kor.” Nyutu 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.

"Cawa" ma nyutu golo kageng pa Apokalipis pa Yesu Kristo kigamo i acaki pa Buk me Apokalipis, kede i agiki pa buk lok me waco ma rwom keken omedo i lok me Alfa kwede lok me 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.

Kiyweyo cing pa nyutu pa Yesu Kristo con piny ki tyeko pa kare me tem. I nino me 22, inyim pe chamo me nino 21, “gin,” ma bende obedo “lok,” ma bende obedo “dabar” onyo “Lok,” ma bende obedo nyutu me “chazon” pa rekod me poropheti ma i woko, konyutu bot Daniel ka onongo tye ka neno nyutu me dirica me neno, “marah,” pa Haipiristi me polo i Kabedo Maleng Maloyo Weng.

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 nyutu jo ma tye ki yore me neno i lagam, ki jo ma bene angeyo neno me nabi pa Kristo, kacel ki histori me woko ma ki nyutu kwede neno me chazon. Neno me marah nyutu Kristo calo alama me yore me nabi, ki kit mon pa nying acel eni nyutu tem ma cweyo i cwiny ki neno duong' pa Lubanga, calo ma ki nyutu kwede Daniel, John, Isaiah, Sister White, ki nabi mukene.

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.

I rwom man, neno chazon ma i woko tye calo tem ma obedo kom piny, ki neno mareh pa oyabo pa Kriisto i rwate me gin ma otime i porofesi en aye tem me Kac pa Lubanga. Kriisto otyeko yabe i Kabedo Maleng Maloyo i iye Kabedo Maleng Maloyo me yin keken? Kany aye kabedo ma kit pa Lubanga okube ki kit pa dano. Man aye tem ma myero otyeko, mapwod pe kare me pima ojuko woko i tem me litmus. Tem me litmus ma oyabo kit pa ngat en aye neno marah me kilas me wang.

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.

I December 31, 2023, tem me dogola ma woko ocake i kom "robbers of thy people" me verse 14, kede ka Paapa ma kombedi kiketo iye i rwom i May 8, 2025, "vision" me verse 14 kigengo atir. Tem me dogola otyeko lokke bot tem me Tempol. Caki ki May 9, 2025, tem me Tempol tye ka time. Dwogo bedo pa two witnesses i December 31, 2023, kityeko nyutu ne i verse 11 me Revelation 11, kede dwogo bedo ma ocake i nino eno otime i kare me Ukraine War ma ocake i 2014, ma odongo tek i 2022. Rek me poropheti ma woko ki ma iye oceme i histori eno. I December 31, 2023, tic me keto dogola obedo ka time, tic ma kityeko nyutu calo kit me 1798 dok i 1840, ka bene ki 1840 dok i 1844, ka bene ki April 19, 1844 dok i October 22, 1844.

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

Daniel 11:11 obino i gin ma otime con calo rek ma woko pa porofesi, kede okube ki gin ma otime con keken, ma obedo rek ma iyie pa Buk me Nyutu 11. I 2014, lweny pa Ukraine ocake, ma kiloko ne calo lweny me Raphia i 217 piri Kristo. I 2015, ruoth ma angwen ma ber tutwal, ma i lok 2 pa Daniel 11, otung’ kede onyutu paro ne me kwayo kabedo me Purezidenti. Nyutu meno ogoyo i keca madwong jo globalist me lobo weng ma tye ki paro pa Diraagon, ma kilagora calo lwak me Giriiki.

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.

Kwena pa Yohana 11:11 oyaro ni 31 December 2023 en kare ma lunyodo aryo gi guro kwo dok. Kare ma aa ki 18 July 2020 okato bot 31 December 2023 dong gineno calo ‘wilderness’ me poropheti. I giko pa kare me ‘wilderness’, dwon acel cako kwaco i July 2023, ci, ki rom maber nino 1,260 piny nyutu me Nashville ma pe otum (i 18 July 2020), Leona pa dul pa Yuda dong cako yabo lacuc pa Lok pa En me poropheti. Yabo lacuc pa Lok pa Lubanga ma poropheti pol kare keken kelo yore adek me temo, calo kicono i Daniel 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.

> Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. 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.

I Apokarip 19, dako me nywodo otimo pire kare, ci kityeko mii ne labu ma oyera. Labu ma oyera meno ginyutu ni dako me nywodo otimo kare, ci gin man time i Apokarip 19, ka dirica pa polo gityeko yabo. Pud pe kityeko miyo dako me nywodo obed oyera ki labu pa kare me ber bedo pa Kristo, en pud acel kityeko puro ne.

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.

I ceng 31 me December, 2023, tem pa piny‑cako ocako me yweyo jo ma myero bedo maleng. Yweyo meno kityeko ne ki medo me ngec, pien Leona pa kica me Yuda, eka ocako yabo gin ma kigoro me nyutu pa kene ma agiki. Nyutu meno tye ki eni ni en aye piny‑cako acel keken ma romo cako. Kwero ada me piny‑cako ma nyutu ni Roma obedo "jomonye pa jo pa yin," obedo kwero piny‑cako acel keken ma romo cako.

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

31 December 2023, ocako tic me temo ma odonyo kacel keken okwanyo jo i dyere aryo. Leona me dul pa Yuda kombedi oyabo ni tim pa rek 14 ma i gin matime obedo i 8 May, 2025; ci kun otimo mano, ogamo me keto nying pa Miller ni Ruma obedo alama ma keto kwene ma i woko pa poropheti. Ka Trump odwogo i 2024, otyeko tim pa rek 13 pa Daniel 11; i rek ma ceto anyim, wan wanyutu 2025 ka yero Papa Leo. Trump kacel ki rwate pa iye ma antikristo, kigoyo gi cing i 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.

Kare ma wan nyutu i wot man tutwal en nyutu me con ma kicweyo lamal. Wanyutu ni kare me agiki obedo 1989; ci keto kwena i yore me cik obedo i 1996. I ceng 9/11, kwena ma kicoyo i cik kimiyo ne twero. I nyutu pa tebo pa Habakkuk i 2012, ki giko i January 2013, tyen me tic man kicano piny.

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.

I ceng 18 dwe me July, 2020, dwoko cwinya piny me acel obino, ci i dwe me July me 2023, dwon ocako loro i thim, kede i ceng 31 dwe me December, 2023, yweyo lagoro me Nyutu pa Yesu Kristo ocako, kede tem me dul ma ki woko me acel ocako.

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.

I dwe May 8, 2025, ocake tem me aryo pa ot pa Lubanga ma i iye. Tem me litmus me adek tye anyim cok. Kun bino nyutu ka cwinya tye ki muono pa lok ma ginyutu calo tem me acel ma i woko, ki muono ma odog kwede pa tem me aryo ma i iye. Temo man nyutu ma i woko, dong ma i iye, dong ekisipiiriyens.

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.

Rek ma iye me poropheci tye ki alama me yo ma abedo kawaco kombedi. Alama acel acel magi rwate ki alama me yo marom tutwal ma i lok ma otime con pa Millerite. 1798 calo cawa me agiki rwate ki 1989, ma bende en aye cawa me agiki. Kun Leona pa dul pa Yuda oyabo lagil me Lok ne, pien En aye Lok. Ka Adventism ocopo tic pa janabi ma pe ojwako wic i lunyo ma ocake pa Jeroboam, kun odwogo odok me nyo kwede janabi ma jwac pa Bethel, gudwogo i tongo pa Protestantism ma oboto woko ma gikitiyo kwede me kuro kiko pa William Miller me “seven times.” Pi en, pe gungene maber, ka ber bene, pingo 1863 obedo alama me yo ma agiki pi lutuco me “alpha” pa malaika acel ki aryo.

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.

Pi adada man, pe tye ki rwom botgi ni obedo higa 126, ranyisi pa 1,260, ranyisi pa “thim” ma ocir gin matime ki 1863 dok i kare me agiki i 1989. I agiki pa higa 40, Yosua otelo dul i Lobo ma Kigam. I 1989, Rwot ocako tic me telo dul pa En “omega” ki “thim” me 1863 dok i 1989, macalo kit ma En ocoo dul “alpha” ki “thim” me 538 dok i 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.

I 1989, neno me wang pi Hiddekel ma nyutu pot buk adek agiki me Daniel oyabo woko, macalo ka neno me wang pi Ulai ma nyutu pot buk 7, 8 ki 9 me Daniel oyabo woko i 1798. Higa 220 oko ki kare ma Baibul pa King James ocwalo piny, William Miller ocwalo piny ngec ne ma rwate iye neno me Ulai pi kare me acakki, ki mano i 1831 oketo ii cik ngec ne; macalo keken, ngec ma rwate iye Hiddekel bende ocwalo piny pi kare me acakki i 1996, higa 220 oko ki 1776, kare me nyono me piny ma lamal pa United States.

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.

I higa 220 lacen ki King James Version, keto lok pa Miller i cik onyuto ni William Miller obedo lakwena maler ma mukwongo woko ma otiyo kwede lok poropheti me Baibul, i Cik macon ki i Cik manyen, me kelo dwoko cwiny ki dwoko kit. Baibul obedo pa Lubanga, ki i higa 220 lacen orwate kwede dano me cweyo kwena pa 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 obedo Alfa ki Omega, ki En obedo Lok pa Lubanga; omiyo cwalo King James Version pa Baibul i 1611 kelo ni Yesu obedo i 1611 kacel ki i 1831. Kristo orwenyo i kare pa agiki calo Leona me dul pa Juda; ka lok kitero i kit ma rwom, En obedo Alfa ki Omega ki Lok. Ribe me Miller ki cako wangeyo ni cako ki agiki weng giciko maloyo cwalo lok. 1776 nyaka 1996 ginyutu kit acel, ento gitye ki mapat.

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.

Lok pa Hiddekel obedo lok pa cik me Sande i United States, calo kityeko nyutu i Daniel 11:41. Mwaka 1776 kacel ki coyo coc me ‘Declaration of Independence’ obedo tung acaki pa kare me mwaka 220 ma otum kun kicoyo coc ma ki porang pa Lubanga, pe ki con, nyinge ‘Time of the End’. I mwaka acel acel, 1996, ministry corporation ki nying ‘Future for America’ kimii wa. Lok pa piny ma lamal, en aye United States, kityeko tero ne maber ki kube matir ikom acaki ki otum pa poropheti. Alama me yoo madito weng i gin ma otime iye pa Millerite kityeko dwogo labongo cal me tero pa paya me Ten Virgins. Dul aryo pa kare me mwaka 220 weng tye ki acaki ki otum ma kimako gi ki coc ma kicoyo.

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.

Lok pa Miller ki yore me tic ne kikim ki kimiyo gi teko, kun lunyodo me “woe” ma aryo ikom Islam otyeko. Gin ma Rwot otii kwede me miyo lok teko, en aye cik pa Miller me “ceng obedo calo higa”; kede en aye cik ma kimiyo lok ki yore me tic teko i 9/11, ka wuut piny pa malak me Buk me Yabo, lama 18, odoki wuut piny ma otime ceng 11 me Agwost, 1840, macalo kinyuto i lama 10 me Buk me Yabo. Malak aryo mamegi nyutu kit me nining me lunyodo pa Kirisito, calo malak. Cik ma obedo gin ma ocako kwede wot pa 9/11, calo kaka cik me “ceng obedo calo higa” ne obedo gin ma ocako kwede wot pa ceng 11 me Agwost, 1840, en aye ni rek pa Millerite dok ceto doki i rek pa 144,000.

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.

Ka otimore lapiir me Islam me kec ma adek ma obino i gin ma otime con pa Omega ki lacar ma adek, ma rwatte kwede otimore lapiir me Islam me kec ma acel ki ma aryo ma bene obino i gin ma otime con pa Alfa, lacar ma acel ki ma aryo—ento cik ni gin ma otime con pa Millerite doki otime i gin ma otime con pa jo 144,000 oloko atir maber calo kit ma cik pa Miller me “nino obedo higa” oloko atir i kube ki kec ma acel ki ma aryo me Revelation 9. Jomoko ma twero ngene lapiir me kare pi higa 391 ki nino 15 ma kimiyo i Revelation 9:15, twero weko lok ma an owaco con. Wek an anyutu.

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.

Bal ma acel ki bal ma aryo gitye ki rwate kwede lok pa con pa malaika ma acel ki malaika ma aryo, ki lok pa con pa bal ma adek gitye ki rwate kwede lok pa con pa malaika ma adek. Lok madito kany en ni kacung pa higa 391 ki nino 15 ma kiketo i lok pa con pa bal ma aryo ononge i lok pa con pa bal ma acel. Tye lagam me higa 150 i lok pa con pa bal ma acel i Buk me Nyuto chapta 9, ki nino ma kare me lagam nen otum, lagam me higa 391 ki nino 15 ocako. Lagam aryo magi oketo rwate maber bal ma acel ki bal ma aryo; kacel ki mano, ka lagam pa Islam ogamo, malubo cik me “nino obedo calo higa,” lagam nen en lagam pa bal ma acel ki bal ma aryo pa Islam, ma obedo kwena ma omoko adwogi me yubo pa Miller ki kwena pa iye i lok pa con pa malaika ma acel ki ma aryo.

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.

Ka lok pa kare meno ogiko i October 22, 1844, olup me aboro ocako owinyo, ci olup me aboro obedo kacel peko me adek ki imung pa bedo maleng, ma en ni Kristo i yin, lakica pa dwong. Olup meno obedo ngec me ciko ma i woko ki ngec me ciko ma i iye. Pien pi meno, lok me nabi me higa 2,520 tye ki rwate ki ocuro me higa me aboro pa piny, ma tye kede Yubili. I October 22, 1844 olup me aboro ocako owinyo me oromo lok me nabi me higa 2,520 ki me higa 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.

> Ento i cawa me dwon pa malaika me abic aryo, ka obedo cako ogolo dwon, myero myeo pa Lubanga obed otyeko, macalo kaka osewaco bot laticne, jonabi. Revelation 10:7.

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

22 me October, 1844 obedo Nino me Atonement, kede opok me Jubili myero kiyubo i Nino me Atonement. Cak ki kare meno, wan tye i lok me gintim pa malaika me adek, kede bene pa ‘Woe’ me adek, ma en opok me abiro. I 11 me August, 1840, malaika ma dongo pa Revelation me apar obut ki malo o aa i piny me rwenyo piny ki dwong-cwiny pa en, calo gutimo malaika pa Revelation me apar aboro i 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.

I 2012 nyo i January 2013, yore me kwano ma ki lonyo nying Kaŋe pa Habakkuk ki yubone, ki rwate ki coyo pa boc me pionia me 1843, ma ki coyo i May 1842. Lit pa muviménto dong ki keto; ka obedo muviménto me Alfa pa lacar me acel ki me aryo, onyo muviménto pa lacar me adek, Kaŋ aryo pa Habakkuk obedo but kite i gin mukato pa kare kacel ki kwena. Nyutu ma pe otyeko pa July 18, 2020 onongo rwate ki April 19, 1844, kacel ki kare me bedo i kuro i parabol onongo tye ka time.

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.

Kare me cawa 1,260 i lobo ma acoya otyeko agiki kun kityabo woko dwe Dicemba 31, 2023. Ber ni waparo ni Krais dog aryo oyweyo Hekalu pa En ki kwanyo marac ma balo lamal pa Lubanga, calo kit ma Sister White oketo nying ne. Otim kamano i cako me katic pa En, ki i agiki me katic pa En, omiyo yweyo aryo meno obed yweyo me Alfa ki me 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.

Mego White nyutu maler ni yweywe pa tempul ma acel rwate kwede 9/11 kede dwon ma acel, ma en yaro calo rwom adek me acaki i Revelation 18. En dok yaro “dwon mukene” me rwom 4 calo yweywe pa tempul ma aryo, kacel kede Cik pa Sande. April 19, 1844 ne obedo yweywe pa tempul ma acel pi jo Millerite, kede October 22, 1844 ne obedo ma aryo. I higa 46 ki 1798 dok i 1844, tempul pa jo Millerite ne okete, kede fraktal pa keto pa tempul pa jo Millerite ononge i lok me kare pa poto cwiny aryo, ma gin duto nyutu yweywe pa tempul. Lok me kare man tye ikom tempul.

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.

Ki 18 July 2020 paka i 31 December 2023, nyako maleng gin nino i cawa me kuro. Ka gi golo nino, gi cwako rwategi me keto cing ki yiko Ka Maleng. Kare cawa meno ocako, Kirisito, calo Leona me dul me Yuda, tye ka yweyo ribo me ler me poropheti; kede ler me poropheti ma kiyweyo ki ribo kare weng kelo yore adek me tem, ma giko i tem me litmus, kama kit kinyutu, ento pe gimed. I tem me litmus, nyako maleng ma dut ki geno gibinongo poko piny me Laloc Maleng ma loyo nyutu weng me teko pa Lubanga i tung jo pa Lubanga ma kityeko keto i coc. Bibedo med me ler ma pe kineno kare keken. Ki lok meno, abin nyutu rek me kare mapat ma gwoko maromo-gi bot gin me kare pa Millerite ki pa 144,000.

> 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.

> Ento in, Daniel, ceg lok, ki ket cing i buk, nyaka cawa me agiki: jo mapol bi wot i anyim ki i cen, ki ngec bi medo. En owaco, “Woti i yot mamegi, Daniel; pien lok magi kiciko ki kiketo cing iye nyaka cawa me agiki.” Jo mapol bi yweyo, ki bi cwecwe, ki bi tem; ento jo marac bi timo marac, jo marac weng pe bi ngeno; ento jo luyic bi ngeno. Daniel 12:4, 9, 10.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

## Singularity

Bedo acel keken

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

Elon Musk owaco i 21 February 2026 ni "kombedi wan tye i 'singularity'."

## Technological Singularity

Singulariti me Teknoloji

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.

Singyulariti me tekinoloji (mapol gicako kwayo keken ni “singyulariti”) obedo butu me cawa ma anyim ma gitye ka paro keken; kama yiko anyim pa tekinoloji—ma loyo tutwal ki twero me paro ma ki cweyo—dok oyot tutwal kede ki twero madit, ne oyiko anyim piny woko ki twero me loyo pa dano ki ngeyo pa dano, ma kelo i lok ma pe romo nyutu anyim ki ma itung i kit me bedo pa dano i piny. Tuc madwong ma i ne en opuk pa twero me paro: ka wa cweyo kit me AI ma loyo i yot me paro dano ma yot me paro maloyo weng (mapol gityeko waco ne “Artificial Superintelligence” onyo “ASI”), kit meno romo cweyo ne odoco kede medo iye pire keni i yo ma oyot maloyo dul me dano mo keken ma pud pe gityeko. Meno yubo olut me medo iye keken ma dwogo pire keni, kun twero bedo ka dogo aryo dok dok i kare ma macok tutwal (nino → awa → minit), me timo ni yiko anyim mukene obedo macalo opuk, kede pe romo pi “dano ma mapwod pe obino i singyulariti” me nyutu anyim pire keni onyo me luro gi i yo. Nying “singyulariti” gicayo ne ki fiiziki ki matimatiki; kama i “a black hole,” singyulariti obedo butu ma “graviti” dok pe ki agiki, kede cik ma watye kwede kombedi i fiiziki giboyo woko—pe watwero neno onyo nyutu anyim ngo ma tiyo i piny woko ki “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.

Calo kamano, ‘singulariti me teknoloji’ gineno ni en aye “event horizon” i gin matime: wan twero poyo yore me woto i cim pa en, ento i anyim pa en, kare me anyim bedo dic bot wic me dano ma pe kimedo.

## Brief History and Main Thinkers

Lok me con manok ki Joparo ma pire tek

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).

1950s—Limo ma acaki oneno i tic pa lamatimatiki John von Neumann (ma owaco ikom lok me tekinologi ma tye kamedo dwiro) ki pa lamatimatiki/lagoro coc me kicano I. J. Good (ma i 1965 ocoyo "poto madwong me ngec" ma bino ka dong masini tye ki yubu masini maber).

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—Sayentisti me kompiuta ki lacoc me buk me sayensi-fiksion Vernor Vinge oyubo lok me tam ma kit manyen i coc pa en ma tye ki nying The Coming Technological Singularity. Owaco me anyim ni wa bi cweyo ngec ma loyo dano i kare mo ikin mwaka 2005 ki 2030; ci ki i anyim, “kare me dano” bityeko (keken calo ni dano mape ki kony pe dong gibedo ki ngec ma loyo gin mukene).

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.

I 2005, labo jami manyen/futurist Ray Kurzweil oketo paro me singularity i wang lwak weng ki buk me en, The Singularity Is Near. Oyubu ni singularity obino macego i 2045, ma kitye ka cwalone ki med-ki-med (exponential) i twero pa kompiuta (kun lubo cik ma en oyubu, Law of Accelerating Returns), nanoteknoloji, bioteknoloji, ki brain-computer interfaces. Otye ka gwoko kare man pire tek, kany kare manok dok oyubu nitit ni AGI obino i 2029 ki singularity macego i 2045.

## Timeline Predictions (as of early 2026)

Neno me anyim me rac me kare (i acaki me 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.

Predikshen kityeko doko macokcok ma twere neno i mwaka ma okato, pien mede maber tutwal i ceto anyim otyeko time i módel me leb ma madit, sisitèm me paro, ki cik me skeling: Tam ma pire tek/ma piny i kare macoko (2026–2027): Ngat mogo ma ladit i AI (calo Dario Amodei pa Anthropic, Elon Musk) gi owaco i wang lobo ni superintelligence onyo jami mo ma rwate i tic kwede ki singularity trigger twero obino cok coki i 2026 onyo i mwaka 1–3.

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

Kombedi pud, me penyo pa lageny ma i wi gipukore i kor i mwaka 2040–2050 pi superintelligence/singularity ma opong weng.

## Two camps of possible outcomes

But aryo pa agiki ma romo bedo

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

Utopian/paro maber → opong mapol tutwal, kwanyo woko tuo ki dir, bedo macalo pe tho pire tek kun keto puc i kompyuta onyo kun yath me nano, dano rwate ki AI (transhumanism), ki wero peko pa ngec ma con pe romo ki wero i dakika manok.

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.

Neno piny ma pe ber/geno ma pe maber → golo twero ki kom pa dano, pe rwate (AI tye ka lubo miti ma pe rwate onyo ma obedo lweny bot wel pa dano), poto pa cente ki pa lwak, onyo bene peko ma twero kwanyo bedo pa dano weng.

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 pe obedo keken “AI ma orumo tutwal”; en aye kare ma medo odoco me tekinologia okweyo woko yiko me kit me kare pa biyoloji ki pa dano, kede odoko tic ma rwate kene ma pe ki gwoko. Ka bed ni mano obi time i 2026, 2030, 2045, onyo pe i kare mo keken, kombedi dong obedo acel ki lapeny ma dwong tutwal, ma pe kigamo, i histori pa dano.

## The Time of the End – 1989

Kare me Agiki - 1989

The Networked World Begins

Piny ma kiyubu kacel ocako bedo

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.

Yubo ki tic me komputa ma keken i tic me komputa ma kikubo i netwak. Tim Berners-Lee oyero World Wide Web i CERN (1989). Nyutu me ‘neural networks’ me cente omede piny (pi tic me dul me lweny ki me buk), Intel 80486 ocake ki ocwalo i piny; teko pa komputa me ngat acel oyaro maloyo, ARPANET oyubu wot bot gima con obedo Intanet me cawa ma kombedi. Mapat ki eni, tic me komputa ne tye ki teko ento ne tye keken, pe okube kacel. Ceken ki 1989, tic me komputa ocako bedo ma kikubo i netwak. I 1989, ‘neural networks’ onongo pud tye i acaki, kigenge ki ‘hardware’, ki mapolok onongo tye calo kit me patani ma kimedo ki cik; ento dul me lweny ki labo me nyutu onongo dong timo tem i kit me poko ngec pi keto mite, pi walo wot, ki pi yiko ‘signal’ i rwate. Man ne obedo tyen me gin weng ma obino lacen.

## The Message Formalized – 1996

Keto i cik pa Lok - 1996

The Internet Commercial Explosion

Pukruok me Tic me Cente pa Intanet

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 odoko piblik, me tic me cato, kede me piny weng. Netscape ki lweny me browser onongo tye; Amazon ki eBay onyuto ni tic me cato i onlain tye katic maber. Google kicako ne (macalo BackRub i Stanford, i 1996), ci gamo pa Windows 95 ocero woto rweny i tic me kompiuta pa consumer. I 1996 obedo kare ma Internet okwero bedo me buk pa yunivesiti, ci odwoko me ekonom. Infrastructa ma ki cako i 1989 kombedi ocopo i rwom pa consumer. Kare me dot-com pe lokke ikom “websites”—lokke ikom dwoko tic obed “digital”. Kare man odwoko tic me cato, yaro, yeny ki nongo ngec, kede yore me kube.

## Message Empowered – 9/11, 2001

Lok ma opong ki teko - 9/11, 2001

The Mobile + Platform Era Begins

Kare me Mobile + Platform ocako

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.

Dwoko midia i digital + infrastructure pa cloud me acaki + broadband ma tye katic cawa weng. Apple ocwalo iPod i wang lobo (kacako ecosystem me digital ma dano romo kelo kode), Wikipedia ocako (laloc pa platform me ngec ma rwate), yiko pa broadband omede tutwal, Amazon ocako ka i cwiny malu cweyo gin ma con obedo AWS. I coki pa 9/11, tekinoloci me gwoko-neno omede mapol dwa, infrastructure pa data analytics omede mapol dwa. Kacako pa cloud computing, ecosystem pa platform, loyo pa digital content, infrastructure ma tye ki kube cawa weng, ki kit me keto piny pi social media ki smartphones, kiketo kany.

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

Lapir ma kityeko ket - Tabil pa Habakkuk - 2012, 2013

The Deep Learning Breakthrough

Nongo Manyen Madit i kom Deep Learning

The Birth of Modern Artificial Intelligence

Nywalo pa Twero me Paro ma ki timo manyen

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.

Man obedo kare ma rwate ma “neural networks” okwalo woko bedo atema keken ki odoko rwom me tic ma rwate—lanyut ma atir atir i kin cawa me 2001 me “platform/cloud” ki puko me 2023 me “generative AI”. September 2012: AlexNet (deep convolutional neural network) oloyo i ImageNet ki loyo ma dit loyo—oyiko woko algoritm weng ma otime con. Kit acel man kicwalo atir i nnyutu me AI calo kare ma “deep learning” manyen ocako. 2012: Team pa Geoffrey Hinton oyaro atir ni “deep neural nets”, ma kigi-train i GPU, romo pire kene pwonya “hierarchical features”. 2013: Google oguro company pa Hinton (DNNresearch). Ka caaneno, Industry oketo cente me billion i “deep learning”. Yubu manyen pa GPU me NVIDIA (CUDA) obedo “standard hardware” pi AI. Gin me tic pa “big data” (Spark 1.0 ma kirelease i 2013) giponge ki kany, gieweko twero me tic kwede dataset ma dit loyo ma mite pi “deep learning”.

## Unsealing – 2023

Yweyo me Lacim - 2023

Generative AI Crosses the Threshold

AI ma yubo oloyo cuk

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 ਟਿੱਲ ਸਭਨਾ ਲੈ ਪਹੁੰਚਯੋਗ, ਵਰਤਣਯੋਗ, ਅਰਥਕ ਤੌਰ ਤੇ ਵਿਘਨਕਾਰੀ ਹੋ ਜਾਂਦੀ ਹੈ। ਕੇਵਲ “ਹੋਰ ਚੰਗੀਆਂ ਨਿਊਰਲ ਨੈੱਟਾਂ” ਨਹੀਂ। ਇਹ ਉਹ ਖਿਨ ਹੈ ਜਦੋਂ AI ਕੋਡ ਲਿਖਦੀ ਹੈ, ਚਿੱਤਰ ਰਚਦੀ ਹੈ, ਦਫ਼ਤਰੀ-ਬੌਧਿਕ ਕੰਮ ਨੂੰ ਸਵੈਚਾਲਿਤ ਕਰਦੀ ਹੈ, ਤਰਕ-ਆਧਾਰਿਤ ਕਾਰਜਾਂ ਨੂੰ ਵਿਸਤਾਰਯੋਗ ਬਣਾਉਂਦੀ ਹੈ, ਅਤੇ ਪਹਿਲੀ ਵਾਰ AI ਵਿਸ਼ੇਸ਼ੀਕ੍ਰਿਤ ਰਹਿਣੋਂ ਹਟ ਕੇ ਸਧਾਰਣ-ਉਦੇਸ਼ੀ ਜਾਗਰੂਕ-ਬੌਧਿਕ ਸਾਧਨ ਬਣ ਜਾਂਦੀ ਹੈ।

## 2026 – Singularity?

2026 - Kit pa acel keken?

- 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).

  Mwaka 1989 obedo yabo cing pa kare me agiki keken (cako kube ma rwate ki rwate, lwak pi wot pa ngec i lobo weng; ki rwate kede poto pa USSR calo alaga me yoo pi kare me temo me agiki pa Adventism).

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

  1996 macalo tero kwena i cikke ma opore (web ma komesial omedo rwom pa ekonomi me ngec, odwoko tic me binis ki nongo i kit me kidijito).

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

  2001 macalo medo twero pa kwena (palatifoom, klaud, kacel ki twero me donyo ma kare weng, gi cweyo kit me bedo pa dijito pi ngec pa lwak, ma mobaile).

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

  2012/2013 macalo keto kume pi twero me paro ma ada (medo anyim ma lamal i deep learning omiyo ngeyo pa makina obed ma tiyo iye kacel ki romo medo iye).

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

  Mwaka 2023 calo lamal pa yweyo gin ma kikano (Akili me kompiuta (AI) ma cwalo gin manyen odony i paro me tic weng, me timo ni yub ngec kacel ki lok me kumu obed romo bot dano weng, ki balo kit ma otimo).

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

Donyo-ki-donyo obedo maler: kare acel acel medo-ki-mede i wi ma onongo obedo i anyim, ka loko ki i kube → yubu iyie cato → kit bedo pa piny → ngec → tamo me cwiny.

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 obedo piri me loko gin ma gonyo madwong; kare ma “neural nets” oketo adaa ni tye ki twero me kwano ma kiyero i rwom, ma timo pire kene (win pa AlexNet/ImageNet, kityeko moko adaa tic pa Hinton, kityeko yeo medo dwong pa GPU), ma omiyo kobo madwong me cwalo gin manyen i 2023 obedo pe romo gengo. Ka pe ne otime lok pa kit-amedo pa 2012, model me transformer (2017) kacel ki medo dwong madit pe onwongo ocwalo poto weng i rwom pa ChatGPT.

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