Article

# Panium - Number Seventeen

Panium - Nomoro ya Gumi n'Indwi

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

ცუდი და ხილვა: დანიელის წინასწარმეტყველების ორი ხაზი და გამოცხადების დაბეჭდილის გახსნა

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.”

Pa 18 Julayi, 2020, kudanikizika koyamba kwa kayendedwe ka zikwi zana limodzi ndi makumi anayi mphambu zinayi kunafika. Kunachitika m’mbiri “yobisika” ya vesi la makumi anayi la Danieli 11. Kudanika kumeneko kunachitika patapita nthawi m’mbiri “yobisika” imeneyo—mbiri imene inayamba ndi kugwa kwa Soviet Union mu 1989. Vesi la makumi anayi ndi limodzi liyimira lamulo la Lamlungu ku United States, limene liyimiridwanso mu vesi la khumi ndi chisanu ndi chimodzi la chaputala chomwecho. “Kutsegulidwa” kwa choonadi chomwe chimapanga mbiri “yobisika” ya vesi la makumi anayi mu 2023 kukuperekedwa ndi Danieli mu chaputala 12. Chaputala 10 mpaka 12 ndi masomphenya omwewo, ndipo masomphenyawo amayamba pozindikiritsa kuti Danieli akuimira “anzeru” amene amamvetsa mauthenga onse a mkati ndi akunja a uneneri, amene pamenepo ayimiridwa monga “chinthucho” ndi “masomphenya.”

> 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.

> Mugore rechitatu rokutonga kwaKoreshi mambo wePezhiya, shoko rakazarurwa kuna Danieri, ainzi Bheriteshazari; uye shoko racho rakanga riri rechokwadi, asi nguva yakatarwa yakanga yakareba; uye akanzwisisa shoko racho, akava nokunzwisisa kwechiratidzo. Danieri 10:1.

## Two Visions

Maono Mawili

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.”

“කාරණය” සහ “දර්ශනය” යනු භවिष्यවাণියේ අභ්‍යන්තර හා බාහිර දර්ශන නියෝජනය කරයි; දානියෙල් යනු ඒ දෙකම තේරුම් ගන්නා ජනතාවක් නියෝජනය කරයි, මක්නිසාද “කාරණය” ද “දර්ශනය” ද දෙකම දසවන පරිච්ඡේදයේ දානියෙල්ට “හෙළි කරන ලද්දේ” ය. එම පරිච්ඡේදයේ, විසි දෙවන දින, ශුද්ධස්ථානය තුළ සිටින ක්‍රිස්තුස්වහන්සේගේ දර්ශනය දානියෙල්ට “හෙළි කරන ලද්දේ” ය. “කාරණය” ලෙස පරිවර්තනය කර ඇති හෙබ්‍රෙව් වචනය නවවන පරිච්ඡේදයේ “විෂයය” ලෙස පරිවර්තනය කර ඇත; එහිදීද එය “දර්ශනය” සමඟ සම්බන්ධ කර ඉදිරිපත් කර ඇත.

> 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.

> Panguva yokutanga kwokukumbira kwako, shoko rakabuda, uye ndauya kuzokuratidza; nokuti unodikanwa zvikuru; naizvozvo nzwisisa shoko iri, ufunge pamusoro pechiratidzo. Danieri 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.”

Izwi rokuti “chinhu” muchitsauko chegumi ndiro rimwe chetero izwi rakashandurwa richinzi “nyaya” mundima yemakumi maviri nenhatu muchitsauko chepfumbamwe. Muchiratidzo chokupedzisira chaDanieri chiri muzvitsauko gumi kusvikira pagumi nembiri, “chinhu” chomuchitsauko chegumi nerimwe kana kuti “nyaya” yomuchitsauko chegumi, zvose zvakabatana ne “chiratidzo.” “Chiratidzo” ndiro izwi rechiHebheru rinonzi “mareh,” uye rinoreva “kuonekwa.” Danieri anotsanangura “zviratidzo” zviviri mubhuku rake, kunyange hazvo chimwe chezviratidzo zviviri izvozvo chichimiririrwa pakutanga muchimiro chechikadzi, uyezvezve muchimiro chechirume. Danieri mundima yekutanga yomuchitsauko chegumi anomiririra avo vanonzwisisa “chiratidzo” chokuonekwa, uyewo “nyaya” kana kuti “chinhu.” Muchitsauko chechisere Danieri anotsanangura zviratidzo zviviri zvakabatana chimwe nechimwe. MuchiRungu, izwi rokuti vision rinowanikwa kane kasere muchitsauko ichocho, uye rimwe ramazwi echiHebheru akashandurwa richinzi “chiratidzo” ndi “mareh,” uye rimwe ndi “chazon.” Mareh rinoreva “kuonekwa,” uye chazon rinoreva “hope, chizaruro, kana shoko rechiporofita.” Mamiriro omuchitsauko chechisere anosimbisa kuti kana izwi rokuti “mareh” rashandurwa richinzi “chiratidzo,” rinomiririra “kuonekwa kwaKristu.”

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.

Sa mfano, ni “mareh” au “ono la kutokea” katika Danieli 8:14, likimaanisha kwamba tarehe 22 Oktoba, 1844 Kristo angejitokeza ghafula hekaluni katika utimilifu wa Mjumbe wa Agano wa Malaki 3, jambo ambalo Dada White alisema lilitimizwa tarehe 22 Oktoba, 1844. Dada White anapomtambulisha malaika wa Ufunuo 10 aliyeshuka na kuweka mguu mmoja juu ya nchi na mmoja juu ya bahari kuwa alikuwa “si mtu mwingine ila Yesu Kristo” alikuwa akitambulisha alama ya njiani katika unabii ambapo Kristo hujitokeza. Huo ni mmoja wa mionekano yake mingi. Alijitokeza wakati wa ufufuo wa Musa kulingana na Yuda. Hapo alijitokeza kama Mikaeli, malaika mkuu, lakini hata hivyo ilikuwa ni kujitokeza kwa kinabii. Ono la mareh katika sura ya nane pia hutafsiriwa kuwa “kutokea,” kwa kupatana na maana yake.

> 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.

> Zvino zvakaitika kuti ini, iye ini Dhanieri, pandakanga ndaona chiratidzo uye ndichitsvaka zvarinoreva, tarirai, pakamira pamberi pangu umwe akanga akafanana nechimiro chomunhu. Dhanieri 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.”

Atšhilya ííł’ínígíí biyi’di, Gabriel bił haz’ą́ą́go “hastą́ą́n yee nishłį́įgo yinilyééł” nisin; dóó “appearance” biniiyé mareh nát’áanii bee hane’ígíí yee Christ bich’į’ yáhoot’ééł, át’éego Christ Michael archangel biniiyé bee haz’ą́ą́go, dóó Revelation ten bikáa’gi angel binághááhígíí biniiyé bee haz’ą́ą́go, Christ prophetically angel daaztsą́ą́’ígíí dóó hastą́ą́n daaztsą́ą́’ígíí bee bídoolzį́į́’go ałtsé hólǫ́. Gabriel verse biyi’di bee haz’ą́ą́go la, éí doodaii Christ Revelation ten biyi’di la, doodaii Michael archangel nisin la, t’áá ałtso message t’áá bee hodoonih; dóó díí biniinaa Sister White Revelation bikáa’gi angel daaztsą́ą́’ígíí, message bídoolzį́į́’ígíí dóó angel daaztsą́ą́’ígíí bee hane’ígíí naaltsoos ła’ásdi da’ííníł’aadígíí, t’áá ákót’éego nídiiłkaah. Díí t’áá íiyisí t’áá ajiłii’ doo hólǫ́ǫgo, Revelation chapter one biyi’di verse t’áá áłtsé táá’ágóó, Revelation of Jesus Christ unsealing bee hodoonihígíí hane’ bee naaltsoosígíí, probation nahjį’ naashágo baa hólǫ́go, “the time is at hand” biniiyé, God bich’į’ hastą́ą́n díné’é bee hane’ łahgo da’iináaniiłígíí t’áá ánííníshį́’go bee hodoonih: message Ałtsé Hastiin bich’į’ nihíji’ yikáá’go, éí Biyázhí bich’į’ yikáá’go, áádóó Biyázhí angel bich’į’ yikáá’go, áádóó angel hastą́ą́n bich’į’ yił náná’áł, áádóó hastą́ą́n church daaztsą́ą́’ígíí bich’į’ yił naashá. Communication process t’áá ałtso bééhózinígíí t’áá diyin dóó t’áá hólǫ́go yá’át’ééh, dóó díí holiness yáhoolyééhígíí prophetic waymarks biyi’di Christ t’áá ánááł’ígo, doodaii angel, hastą́ą́n, doodaii message biniiyé nahałtinígíí bee bídoolzį́į́’. Áádóó t’áá sháńdíín waymark biyi’di t’áá ákót’éego íiyisí nihił nánízingo, éí “mareh” “appearance vision” nisin.

> 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.

> Chakuvhenekera kwa Yesu Kristu, uko Mwari kwaakamupa, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; akazvituma, akazviratidza nezviratidzo nomutumwa wake kumuranda wake Johane; iye akapupurira shoko raMwari, nouchapupu hwaJesu Kristu, nezvinhu zvose zvaakaona. Akaropafadzwa uyo anoverenga, naivo vanonzwa mashoko ouporofita uhwu, vachichengeta zvinhu zvakanyorwa mauri; nokuti nguva yava pedyo. … Zvino akati kwandiri, Usasimbise mashoko ouporofita hwebhuku iri nechisimbiso; nokuti nguva yava pedyo. Uyo asina kururama, ngaaarambe asina kururama hake; nounetsvina, ngaaarambe ane tsvina hake; nouyo akarurama, ngaarambe akarurama hake; nouyo mutsvene, ngaarambe ari mutsvene hake. Zvakazarurwa 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.

Muchitsauko chechisere, “chazon” ndiro rimwe shoko rechiHebheru rinoshandurwa richinzi “chiratidzo.” Maererano ne“kuonekwa,” chiratidzo che“marah” chiri kuratidza chiratidzo chenzira, uye chiratidzo che“chazon” chiri kuratidza nguva yechiprofita. Pane kuenzanirana kwehumwari pamashoko maviri anoshandurwa achinzi “chiratidzo” muchitsauko chechisere, mupfungwa yokuti shoko rechiHebheru rokuti “mareh” rinoshandiswawo naDanieri muchimiro charo chechikadzi chokuti “marah.” Ne“chazon” Danieri anochimirira nenzira mbiri, asi kwete kubudikidza nokusiyanisa kwechirume nechechikadzi, asi namashoko maviri anoratidza zvinoreva zvakafanana, asi mukuita saizvozvo, anozviwedzera zvikuru.

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.

චාසෝන් යනු දර්ශනය, හෝ දේවවචනය, හෝ අනාවැකියයි; තවද ඉංග්‍රීසියෙන් “matter” හෝ “thing” ලෙස පරිවර්තනය කරනු ලබන වචනය නම් “දබාර්” යන හෙබ්‍රෙව් වචනය වන අතර එහි අර්ථය “වචනය” යන්නයි. “චාසෝන්” දර්ශනය ද දානියෙල් විසින් “දබාර්” යන වචනයෙන් ද නිරූපණය කරනු ලබන බව තේරුම් ගන්නා විට, ඒ දෙක එකට ගෙන බලන කල ඒවා දෙවියන්වහන්සේගේ වචනයේ අනාවැකිමය පණිවිඩ නිරූපණය කරයි. දානියෙල් සෑමවිටම “දබාර්” හෝ “චාසෝන්” යන දෙක “මාරේහ්” සමඟ සසඳා විරුද්ධතාවෙන් තබයි. අනාවැකිමය මට්ටමින් සැලකූ කල, “දබාර්” සහ “චාසෝන්” මඟින් නිරූපිත “දෙවියන්වහන්සේගේ වචනයේ අනාවැකිමය පණිවිඩ” ක්‍රිස්තුස්වහන්සේගේ ප්‍රකාශයේ “මාරාහ්” දර්ශනය සමඟ එක්කරන විට, එවිට ඔබට දෙවියන්වහන්සේගේ වචනයේ අනාවැකිමය ඉතිහාසයේ පරිශුද්ධ සලකුණු-මාර්ග ලැබේ. එවිට, “මාරේහ්” යන වචනයේ ස්ත්‍රී ලිංග ආකාරය වන “මාරාහ්” ද දානියෙල්ගේ දර්ශනීය අර්ථමාලාවට එක් කළහොත්, ඔබට ඇදහිල්ල මගින් ධර්මිෂ්ඨ කරනු ලැබීමේ දර්පණ-දර්ශනය ලැබේ.

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.

Muono wa mwisho wa Danieli, unaowakilishwa na sura tatu za mwisho za kitabu chake, unaonyesha kwamba Danieli anawakilisha watu wa siku za mwisho wanaozielewa “njozi za unabii” za “Neno la Mungu,” na utakatifu wa alama takatifu za njia zinazounda mwamsho wa marekebisho wa wale mia moja arobaini na nne elfu, kwa maana hao ndio wamfuatao Mwana-Kondoo po pote aendako katika Neno Lake takatifu la unabii. Wanapomfuata Mwana-Kondoo, Yeye huwaongoza kwenye njozi ya kioo cha kujitazamia ya Danieli 10:7, ambako ama hukimbia kujificha chini ya udanganyifu, ambamo huzikwa kwa umilele, au hushushwa katika mavumbi, kuhesabiwa haki na kutiwa nguvu ili kutoa ujumbe wa unabii wa siku za mwisho.

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 anorayira Danieri kuti “anzwisise” zvose “shoko” ne “chiratidzo.” Shoko rechiHebheru rakashandurwa richinzi “anzwisise” rinoreva “kuita mutsauko mupfungwa.” Danieri, anomiririra iwe neni, muverengi anodikanwa, akarairwa kunzwisisa musiyano nekusiyanisa kuri pakati pe “shoko” ne “chiratidzo.” Chiratidzo che chazon chinomiririra mutsara wokunze wenhoroondo yechiporofita, uye chiratidzo che mareh chinomiririra kuonekwa kwaKristu. “Shoko” ne “chinhu” ishoko rechiHebheru rinonzi “dabar,” rinoreva Shoko. Jesu ndiye “dabar,” nokuti ndiye Shoko. “Chinhu” ne “shoko,” zvose zviri “dabar,” zvinoratidzwa zvine chokuita nechiratidzo chokuonekwa.

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.

Dabara, iro rinova chinhu chacho nenyaya yacho, ndiyowo chiono chechazoni chiri muchitsauko chechisere, uye inomiririra chiono chenhoroondo yechiporofita. Chimwe nechimwe chezviratidzo izvozvo (chazoni, dabar, nyaya nechinhu) chinoratidza mutsetse wokunze wechiporofita, uye mareh, pamwe chete nechimiro chayo chechikadzi chinonzi marah, zvinomiririra mutsetse womukati wechiporofita. Vanhu vaMwari vomazuva okupedzisira, vanomiririrwa mundima yokutanga yaDanieri gumi, vanonzwisisa zvose mutsetse womukati nowokunze wenhoroondo yechiporofita. Mubhuku raZvakazarurwa, mutsetse womukati unomiririrwa nemakereke manomwe, uye mutsetse wokunze unomiririrwa nezvisimbiso zvinomwe.

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.

Daniyeli paakaona chiratidzo chaKristu mushure mekutsanya kwemazuva makumi maviri nerimwe, akaona kuratidzwa kwechikadzi kwechiratidzo chemareh. Mareh zvinoreva “kuonekwa,” uye Daniyeli paakaona Kristu, akaona chiratidzo che“marah”; uye kunyange hazvo mareh richireva kuonekwa, chimiro chechikadzi cheizwi rimwe chetero chinoreva “girazi rinotarisa.” Sista White anotizivisa kuti chiratidzo chakaonekwa naDaniyeli ndicho chiratidzo chakaonekwa naJohane, uye Johane akaona chiratidzo ichocho Kristu paakanga ari musananguro yekudenga.

> “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.’

> “Panguva yokushanyirwa kwaDhanieri naGabhurieri, muporofita Dhanieri akanga asingagoni kugamuchira imwe dzidziso zvakare; asi makore mashomanana akatevera, achishuva kuziva zvakawanda pamusoro pezvinhu zvakanga zvisati zvanyatsotsanangurwa, akazvipira zvakare kutsvaka chiedza nouchenjeri kuna Mwari. ‘Pamazuva iwayo ini Dhanieri ndakanga ndichichema mavhiki matatu akazara. Handina kudya chingwa chinofadza, kana nyama newaini hazvina kupinda mumuromo mangu, uye handina kuzora mafuta pamuviri wangu zvachose…. Ipapo ndakasimudza meso angu, ndikatarira, uye tarirai, mumwe murume akanga akapfeka nguo yomucheka wakaisvonaka, chiuno chake chakasungwa nendarama yakanaka yeUfaz. Muviri wakewo wakanga wakaita seberiri, chiso chake chakanga chakaita sechiedza chemheni, meso ake semarambi omoto, maoko ake netsoka dzake zvakanga zvakaita seruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu.’

> “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.

> “Hakuna mwingine isipokuwa Mwana wa Mungu aliyemtokea Danieli. Maelezo haya yanafanana na yale aliyotolewa na Yohana wakati Kristo alipofunuliwa kwake katika Kisiwa cha Patmo. Bwana wetu sasa anakuja pamoja na mjumbe mwingine wa mbinguni ili amfundishe Danieli mambo yatakayokuwa katika siku za mwisho. Maarifa haya alipewa Danieli, nayo yakaandikwa kwa uvuvio kwa ajili yetu sisi ambao mwisho wa dunia umetufikia.

> “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.

> “Chokwadi zvikuru zvakazarurwa neMudzikinuri wenyika ndezveavo vanotsvaka chokwadi sokunge pfuma yakavigwa. Danieri akanga ava murume akwegura. Upenyu hwake hwakanga hwapfuura pakati pezvinokwezva zvedare ravahedheni, pfungwa dzake dzakaremerwa nezvinhu zvoumambo hukuru; asi anotendeukira kure nezvose izvi kuti azvininipise pamberi paMwari, nokutsvaka kuziva zvinangwa zvoWokumusoro-soro. Uye mukupindura kukumbira kwake, chiedza chakabva kumatare okudenga chakaziviswa nokuda kwaavo vaizorarama mumazuva okupedzisira. Naizvozvo, tinofanira kutsvaka Mwari nokushingaira kwakadini, kuti azarure kunzwisisa kwedu kuti tibate chokwadi chatakaunzirwa kubva Kudenga.” Review and Herald, February 8, 1881.

## The 144,000

Vane 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 anelewa “jambo” na “ono,” naye anatambuliwa kuwa ni Daniyeli na pia Belteshaza. Kubadilishwa kwa jina katika unabii kunawakilisha uhusiano wa agano; kwa hiyo Daniyeli anawakilisha watu wa mwisho wa agano, yaani wale mia moja arobaini na nne elfu, wanaojaribiwa kwa ono la Kristo katika hekalu. Jaribio hilo husababisha kutenganishwa kwa makundi mawili ya waabuduo.

> 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.

> Ndzi mina Daniyele ntsena ndzi vone xivono lexi; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono; kambe ku th tremela lokukulu ku va wele, kutani va baleka va ya tumbela. 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.

Dhanieri arikunyatsotsanangura muedzo wechipiri nowetembere une chokuita nevanhu vaMwari vemazuva okupedzisira; muedzo wakavakirwa pakuona Kristu mutembere yokudenga. Chiratidzo chendima yechinomwe ndicho chimiro chechikadzi chechiratidzo chemareh, chinomiririrwa sechiratidzo chemarah. Kana ukapindura kuchiratidzo chetembere chaKristu sezvinomiririrwa nemhinduro yaDhanieri, “chinhu” chechiporofita nechiratidzo chechiporofita zvichazo“zarurirwa” kwauri.

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.”

Kana muchibatana nechiratidzo chimwe chetecho chetemberi chaKristu muchitiza kuti munovanda, munopinda murima risingaperi. Muedzo wetemberi, uri muedzo wechipiri wematanho matatu evhangeri isingaperi, unotangirwa nemuedzo wokutanga uye wenheyo. Mubvunzo wokuedza wenheyo unomiririrwa mundima yegumi nechina yaDanieri gumi nerimwe, apo Roma inomiririrwa se“mbavha dzavanhu vako” dzinosimbisa “chiratidzo.”

## The Time is at Hand

Nako se Kwecingedvute

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.”

Mazuva matatu nehafu pashure pokuodzwa mwoyo kwaChikunguru 18, 2020, musi waZvita 31, 2023, zaruriro yaJesu Kristu yakatanga kusunungurwa pachisimbiso, nokuti “nguva yakanga yava pedyo.”

> 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.

> Akaropafadzwa uyo anoverenga, navaya vanonzwa mashoko ouprofita uhwu, uye vanochengeta zvinhu zvakanyorwa imomo; nokuti nguva yava pedyo. … Zvino akati kwandiri, Usasimbise mashoko ouprofita hwebhuku iri nechisimbiso; nokuti nguva yava pedyo. Zvakazarurwa 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.

“Nguva” inozivisa kusunungurwa kwechisimbiso cheZvakazarurwa zvaJesu Kristu inotaurwa pakutanga kwebhuku raZvakazarurwa, uye pakuguma kwebhuku chiziviso chimwe chetecho chinowedzera kuchirevo chearitifabheti yokutanga nechirevo chearitifabheti yokupedzisira.

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.

Kufunuliwa kwa Yesu Kristo kunaondolewa muhuri wake muda mfupi kabla ya kufungwa kwa muda wa rehema. Siku ya ishirini na mbili, baada ya mfungo wa siku ishirini na moja, “jambo” hilo, ambalo pia ni “neno,” ambalo pia ni dabar au Neno, ambalo pia ni maono ya chazon ya historia ya nje ya unabii, lilifunuliwa kwa Danieli alipokuwa akipata maono ya marah, kama kwa kioo, ya Kuhani Mkuu wa mbinguni katika Patakatifu pa Patakatifu.

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.

Dhanieri anomirira avo vane ruzivo rwechiratidzo chegirazi rinotaridzwa, uye vanonzwisisawo kuonekwa kwaKristu kwechiporofita, pamwe chete nenhoroondo yekunze inomiririrwa nechiratidzo chechazon. Chiratidzo chemarah chinomiririra Kristu sechiratidzo chechiporofita chenzira, uye chimiro chechikadzi chezwi rimwe chetero chinomiririra ruzivo runoburitswa nekuona kubwinya kwaMwari, sezvinomiririrwa naDhanieri, Johani, Isaya, Hanzvadzi White, nevamwe vaporofita.

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.

Padanho iri, chazon—chiratidzo chinooneka nekunze—chinomirira muedzo wenheyo, uye chiratidzo chemareh chezviratidzo zvaKristu mukutevedzana kwezviitiko zvechiprofita ndiwo muedzo wetembere. Ko Kristu akaonekwa here muNzvimbo Tsvene-tsvene mukati meNzvimbo yako Tsvene-tsvene? Ndipo panobatanidzwa UhuMwari nehunhu hwomunhu. Uyu ndiwo muedzo unofanira kupfuurwa, nguva yemukana isati yavharwa pamuedzo welitmus. Muedzo welitmus unoratidza chimiro ndiwo chiratidzo chegirazi chinotarisa, marah.

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.

Pa Disemba 31, 2023, kuyesedwa kwakunja kwa maziko kunayamba pa “achifwamba a anthu ako” a m’vesi 14, ndipo pamene papa wapano anakhazikitsidwa pa Meyi 8, 2025, “masomphenya” a m’vesi 14 anakhazikitsidwa. Chiyeso cha maziko chinasamukira ku chiyeso cha kachisi. Kuyambira pa Meyi 9, 2025, chiyeso cha kachisi chakhala chikuchitika. Kuuka kwa mboni ziwiri pa Disemba 31, 2023, kunaimiridwa m’vesi 11 la Chivumbulutso 11, ndipo kuuka kumene kunayamba pa tsikulo kunachitika mkati mwa nthawi ya Nkhondo ya Ukraine imene inayamba mu 2014, n’kukula kwambiri mu 2022. Mizere yakunja ndi yamkati ya uneneri inakumana pamodzi m’mbiri imeneyo. Pa Disemba 31, 2023, ntchito yoyala maziko inali ikuchitika, ntchito yofaniziridwa ndi mbiri ya 1798 kufikira 1840, komanso ya 1840 kufikira 1844, ndiponso ya Epulo 19, 1844 kufikira Okutobala 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.

Danyeli gumi na rimwe, umurongo wa cumi na rimwe, wageze mu mateka nk’umurongo wo hanze w’ubuhanuzi, kandi uhuza n’amateka nyir’izina ariwo murongo w’imbere wa Ibyahishuwe igice cya cumi na rimwe. 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 urusha abandi ubutunzi wavuzwe mu murongo wa kabiri wa Danyeli igice cya cumi na rimwe, yarahagurutse atangaza umugambi we wo kwiyamamariza umwanya wa perezida. Iryo tangazo ryarakaje ab’isi yose batekereza nk’ikiyoka, bahagarariwe nk’ubwami bw’u Bugiriki.

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.

Zvakazarurwa gumi neimwe, ndima yegumi neimwe, yakaratidza Zvita 31, 2023 sechinhanho apo zvapupu zviviri zvakamutswa. Nguva yakabva pana Chikunguru 18, 2020 kusvikira pana Zvita 31, 2023 yakazobatwa se“renje” rechiporofita. Pakuguma kwe“nguva yerenje,” inzwi rakatanga kudanidzira muna Chikunguru wa2023, uyezve mazuva ane chiuru chimwe namazana maviri namakumi matanhatu chaiwo mushure mekufanotaura kwakakundikana kweNashville, pana Chikunguru 18, 2020, Shumba yorudzi rwaJudha yakabva yatanga kusunungura chisimbiso paShoko rayo rechiporofita. Kusunungurwa kwechisimbiso paShoko raMwari rechiporofita nguva dzose kunobereka nzira yenhanho nhatu yokuedzwa sezvakarongwa muna Danieri gumi nembiri.

> 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.

> Vazhinji vachacheneswa, vagoitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

Muna Zvakazarurwa chitsauko chegumi nepfumbamwe, mwenga anozvigadzirira, uye ipapo anobva apiwa nguvo chena. Nguvo chena idzodzo dzinomirira kuti mwenga agadzirira, uye izvi zvinoitika muna Zvakazarurwa chitsauko chegumi nepfumbamwe apo mahwindo edenga anozarurwa. Mwenga asati aitwa muchena nenguvo yokururama kwaKristu, anotanga atsanangurwa.

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.

Ngezi ya 31 ya Kwefunga Mwaka, 2023, yeso ya misingi yakatangira, kuti kunatse ava vaizova vakachena. Kunatswa ikoko kunoitwa ngekuengejera kwouziyo, ngokuti Shumba yo rudzi rwaJudha yakatanga kuzarura chisimbiso chekupejisira cho kujizivisa kwayo. Kujizivisa ikoko kunobatanidza kuti ndiye ega musimboti ungagadzikwa. Kuramba gwinyiso ro musimboti rinozivisa kuti Roma ndivo “mbavha jo vandhu vako,” ndiko kuramba musimboti umwe basi ungagadzikwa.

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.

ថ្ងៃទី ៣១ ខែធ្នូ ឆ្នាំ ២០២៣ បានចាប់ផ្តើមដំណើរការនៃការសាកល្បងមួយ ដែលភ្លាមៗនោះបានបណ្តាលឲ្យមានការបែងចែកជាពីរប្រភេទ។ ឥឡូវនេះ សិង្ហនៃពូជយូដា បានបើកត្រាឲ្យដឹងថា ការបំពេញជាប្រវត្តិសាស្ត្រនៃខទីដប់បួន គឺនៅថ្ងៃទី ៨ ខែឧសភា ឆ្នាំ ២០២៥ ហើយដោយធ្វើដូច្នោះ ទ្រង់បានគាំទ្រការកំណត់អត្តសញ្ញាណរបស់ Miller ថា ទីក្រុងរ៉ូម គឺជានិមិត្តសញ្ញាដែលបង្កើតចក្ខុនិមិត្តខាងក្រៅនៃទំនាយ។ នៅពេល Trump វិលត្រឡប់មកវិញនៅឆ្នាំ ២០២៤ គាត់បានបំពេញខទីដប់បី នៃ ដានីយ៉ែល ១១ បន្ទាប់មកនៅខបន្ទាប់ យើងកត់សម្គាល់ឆ្នាំ ២០២៥ ជាមួយនឹងការបោះឆ្នោតរបស់សម្តេចប៉ាប លេអូ។ ទាំង Trump និងគូប្រឆាំងព្រះគ្រីស្ទរបស់គាត់ ត្រូវបានសម្ពោធឡើងកាន់តំណែងនៅឆ្នាំ ២០២៥។

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.

Masiku atinozivisa mubato iri, muchisiri, kuona kwakatarisana shure kwakatsaurwa. Tinozivisa nguva yokuguma se1989, zvino kusimbiswa kwemashoko nenzira yepamutemo kwakava muna 1996. Pa9/11, shoko rakanga rasimbiswa nenzira yepamutemo rakapiwa simba. Mukuratidzwa kweMatafura aHabhakuki muna 2012, uye kuchiguma muna Ndira wa2013, nheyo dzakaiswa.

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.

Pa Julayi 18, 2020 pakasvika kuodzwa mwoyo kwekutanga, zvino muna Julayi 2023 inzwi rakatanga kudanidzira murenje, uye pa Zvita 31, 2023 kusunungurwa kwezvisimbiso zveZvakazarurwa zvaJesu Kristu kwakatanga, pamwe chete nekutanga kwemuedzo wokutanga wehwaro wokunze.

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.

Pa 8 Meyi 2025, kyaadɔm asɔrefie sɔhwɛ a ɛtɔ so mmienu no fii ase. Litmus sɔhwɛ a ɛtɔ so mmiɛnsa no abɛn yiye. Ɛhɔ na wobeyi no adi pefee sɛ ɔkra no wɔ nkrasɛm no ngo a sɔhwɛ a edi kan ne akyiwadeɛ mu no gyina hɔ ma no, ne ngo a ɛka ho a sɔhwɛ a ɛtɔ so mmienu a ɛwɔ mu no gyina hɔ ma no anaa. Sɔhwɛ no gyina hɔ ma akyiwadeɛ, na ɛno akyi no mu, na ɛno akyi nso osuahu.

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.

Mutsara wemukati wechiprofita unoumbwa nezviratidzo zvenzira zvekare zvandichangobva kutara. Chimwe nechimwe chezviratidzo izvozvo zvinowirirana nezviratidzo zvakafanana zvenhoroondo yevaMillerite. 1798 senguva yokuguma inopindirana na1989, iyowo nguva yokuguma. Ipapo Shumba yorudzi rwaJudha yakazarura Shoko rayo, nokuti Iye ndiye Shoko. Apo chiAdventism chakazadzisa basa romuprofita asingateereri pakupanduka kwenheyo kwaJerobhoamu nokudzokera kunodya pamwe nomuprofita wenhema weBheteri, vakadzokera kunharo dzechiPurotesitendi chakawa dzakashandiswa kupikisa kuzivikanwa kwakaitwa naWilliam Miller kwenguva nomwe. Nechikonzero ichi, havanzwisisi zvizere, kana kutombozvinzwisisa zvachose, kuti sei 1863 chiri chiratidzo chokupedzisira chemufambiro wealpha wengirozi yokutanga neyechipiri.

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.

Nokuda kweizvi, hazvina zvazvinoreva kwavari kuti maiva namakore 126, mucherechedzo wa1,260, mucherechedzo we“renje” rinotambanuka munhoroondo kubva muna 1863 kusvikira kunguva yokupedzisira muna 1989. Pakupera kwamakore makumi mana Joshua akatungamirira kufamba uku kupinda muNyika Yakapikirwa. Muna 1989 Ishe vakatanga basa rokutungamirira kufamba kwavo kweomega kubuda mu“renje” ra1863 kusvikira 1989, nenzira yavakanga vaunza nayo kufamba kwealpha kubuda mu“renje” ra538 kusvikira 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.

Muna 1989, chiratidzo cheRwizi Hiddekel chinomiririra zvitsauko zvitatu zvokupedzisira zvaDanieri chakazarurwa, sezvakangoitwawo chiratidzo cheRwizi Ulai, chinomiririra zvitsauko 7, 8, na9 zvaDanieri, chakazarurwa muna 1798. Makore mazana maviri namakumi maviri mushure mokubudiswa kweBhaibheri raKing James, William Miller akabudisa shoko rake rakavakirwa pachiratidzo cheUlai kekutanga, nokudaro achisimbisa zviri pamutemo shoko rake muna 1831; saizvozvowo shoko reHiddekel rakabudiswa kekutanga muna 1996, makore mazana maviri namakumi maviri mushure ma1776, nzvimbo yokuberekwa yenyika inobwinya yeUnited 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.

Kugadziridzwa kwakarongeka kweshoko naMiller makore mazana maviri nemakumi maviri mushure meShanduro yaKing James kunomuzivisa saWilliam Miller semutumwa mutsvene wokutanga chose kushandisa zviporofita zveBhaibheri, zvose zveTestamende Yekare neItsva, kuti aunze rumutsiriro neruvandudzo. Bhaibheri ndereUmwari, uye rakabatana nevanhu makore 220 gare gare kuti ribereke shoko reUlai.

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.

Jesu ndiAlfa naOmega, uye ndiye Shoko raMwari; naizvozvo, kubudiswa kweBhaibheri reKing James Version muna 1611 kunoisa Jesu panzvimbo ya1611, uyezvewo pa1831. Kristu anoonekwa panguva yokuguma seShumba yorudzi rwaJudha; asi kana shoko racho rava kuumbwa zviri pamutemo, ndiye Alfa naOmega neShoko. Ukama hwaMiller nokutanga hunozivikanwa pakuti zvose kutanga nokuguma zviri kusimbisa kubudiswa kweshoko. 1776 kusvika kuna 1996 zvinotakura maitiro mamwe chetewo, kunyange zvazvo zvakasiyana.

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.

Ujumbe wa Hiddekel ni ujumbe wa sheria ya Jumapili nchini Marekani kama ulivyowekwa katika aya ya arobaini na moja ya Danieli kumi na moja. Mwaka 1776 na kuchapishwa kwa Azimio la Uhuru kunawakilisha hatua ya kuanzia kwa kipindi cha miaka mia mbili na ishirini kilichoishia kwa kuchapishwa kwa, kwa uongozi wa Mungu, na si kwa makusudi, chapisho lenye kichwa Time of the End. Katika mwaka huohuo, 1996, shirika la huduma lenye jina la Future for America tulipewa. Ujumbe wa nchi ile ya utukufu, yaani Marekani, uliwekwa katika mfumo rasmi kwa uhusiano wa moja kwa moja kati ya mwanzo na mwisho wa unabii. Kila alama kuu ya historia ya Wamillerite imerudiwa chini ya mpangilio unaoongoza wa mfano wa mabikira kumi. Vipindi vyote viwili vya miaka mia mbili na ishirini vina mwanzo na mwisho unaotiwa alama kwa chapisho.

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.

Ujumbe na mbinu ya Miller vilithibitishwa na kutiwa nguvu kwa utimilifu wa Uislamu wa ole wa pili. Kile ambacho Bwana alitumia kuupa ujumbe nguvu kilikuwa ni kanuni ya Miller ya siku kwa mwaka, na kanuni iliyoipa ujumbe na mbinu nguvu katika 9/11, wakati kushuka kwa malaika wa Ufunuo kumi na nane kuliporudia kushuka kule alikokufanya tarehe 11 Agosti, 1840 kama kulivyowakilishwa katika sura ya kumi ya Ufunuo. Malaika hao wawili wanawakilisha mwonekano wa kinabii wa Kristo kama malaika. Kanuni iliyo ya msingi kwa harakati ya 9/11 kama ilivyokuwa kanuni ya siku kwa mwaka kwa harakati ya tarehe 11 Agosti, 1840 ni kwamba historia ya Wamillerite inarudiwa katika historia ya wale mia moja arobaini na nne elfu.

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.

Apo utimilifu wa unabii wa Uislamu wa ole wa tatu ulipofika katika historia ya omega na ya malaika wa tatu, ambao ulilingana na utimilifu wa unabii wa Uislamu wa ole wa kwanza na wa pili, uliokuja katika historia ya alfa ya malaika wa kwanza na wa pili—kanuni kwamba historia ya Wamilleri inarudiwa katika historia ya wale mia moja arobaini na nne elfu ilithibitishwa kwa uthabiti uleule ambao kanuni ya siku moja kwa mwaka ya Miller ilithibitishwa katika siku zake kuhusiana na ole wa kwanza na wa pili wa Ufunuo 9. Baadhi ya wale ambao huenda wanafahamu unabii wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano uliowekwa katika Ufunuo 9:15, wanaweza kukosa kuelewa hoja yangu iliyotangulia. Niruhusuni nifafanue.

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.

Inhamo yokutanga neyechipiri dzinowirirana nenhoroondo yengirozi yokutanga neyechipiri, uye nhoroondo yenhamo yechitatu inowirirana nenhoroondo yengirozi yechitatu. Chinhu chiri kusimbiswa pano ndechekuti pokutangira pamakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu, akaiswa pachena munhoroondo yenhamo yechipiri, kunowanikwa munhoroondo yenhamo yokutanga. Munhoroondo yenhamo yokutanga yaZvakazarurwa 9 mune chiporofita chemakore zana namakumi mashanu, uye pazuva rinopera nguva iyoyo yechiporofita, chiporofita chamakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu chinotanga. Zviporofita zviviri izvi zvinobatanidza zvakananga nhamo yokutanga neyechipiri, saka pakaporofitwa chiporofita cheIslamu, chakavakirwa pamusimboti wezuva rimwechete kuva gore rimwechete, chiporofita ichocho chakanga chiri chiporofita chenhamo yokutanga neyechipiri dzeIslamu, iro raiva shoko rakasimbisa nzira yaMiller neshoko rake munhoroondo yengirozi yokutanga neyechipiri.

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.

Iyo nhoroondo payakaguma musi wa22 Gumiguru 1844, hwamanda yechinomwe yakatanga kurira; uye hwamanda yechinomwe ndiyo nhamo yechitatu, uyewo chakavanzika chouMwari, icho chiri Kristu mamuri, tariro yokubwinya. Hwamanda iyoyo ishoko rokunyevera riri kunze uye ishoko rokunyevera riri mukati. Nechikonzero ichi, chiporofita chamakore 2,520 chinobatanidzwa nezororo regore rechinomwe renyika, iro rinosanganisira jubheri. Musi wa22 Gumiguru 1844, hwamanda yechinomwe yakatanga kurira mukuzadzika kwechiporofita chamakore 2,520 nechamakore 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.

> Asi mʼmasiku a liwu la mngelo wa chisanu ndi chiŵiri, pamene adzayamba kuwomba lipenga, chinsinsi cha Mulungu chidzatsirizidwa, monga analengezera kwa atumiki ake aneneri. Chivumbulutso 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.

1844 అక్టోబరు 22 ప్రాయశ్చిత్త దినమై యుండెను; ప్రాయశ్చిత్త దినముననే యూబిలీ శంఖధ్వని మ్రోగించబడవలసి యుండెను. ఆ కాలము నుండి మనము మూడవ దూత చరిత్రలోను, ఏడవ శంఖమగు మూడవ శాప చరిత్రలోను జీవించుచున్నాము. 1840 ఆగస్టు 11న ప్రకటన గ్రంథము పది అధ్యాయమందలి బలవంతుడైన దూత తన మహిమచేత భూమిని ప్రకాశింపజేయుటకు దిగివచ్చెను; ఇదే విధముగా 9/11 న ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయమందలి దూత వచ్చెను.

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.

Muna 2012 kusvikira muna Ndira wa2013, nhevedzano yainzi Tafura dzaHabhakuki yakagadzirwa, uye yakafambirana nokubudiswa kwechati yevapayona ya1843 muna Chivabvu wa1842. Nheyo dzebato iri dzakabva dzaiswa, kungava kuri kufamba kwealpha kwengirozi yokutanga neyechipiri, kana kufamba kwengirozi yechitatu; tafura mbiri dzaHabhakuki dzakarukwa mukati menhoroondo neshoko. Kufanotaura kwakakundikana kwaChikunguru 18, 2020 kwakafanana naKubvumbi 19, 1844, uye nguva yokunonoka iri mumufananidzo yakanga yatotanga.

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.

Nzira yerenje yamazuva 1,260 yakaguma pakusunungurwa kwechisimbiso musi wa31 Zvita 2023. Zvakanaka kurangarira kuti Kristu akachenesa temberi Yake kaviri kubva pakusvibiswa kwayo kwechisakaramende, sezvinokutsanangurwa naSister White. Akazviita pakutanga uye pakupera kwebasa Rake, zvichiita kuti kucheneswa uku kuviri kuve kucheneswa kweAlpha neOmega.

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.

Dada White vanonyatsobatanidza pachena kucheneswa kwetembere kwekutanga ne9/11 pamwe nezwi rokutanga, iro ravanotsanangura sezviri mundima nhatu dzokutanga dzaZvakazarurwa gumi nesere. Zvino vanozivisawo kuti “rimwe izwi” rendima yechina ndiko kucheneswa kwetembere kwechipiri, uyezve mutemo weSvondo. Kubvumbi 19, 1844 ndiko kwakanga kuri kucheneswa kwetembere kwekutanga kuvaMillerite, uye Gumiguru 22, 1844 ndiko kwakanga kuri kwechipiri. Mumakore makumi mana namatanhatu kubva muna 1798 kusvikira muna 1844 tembere yevaMillerite yakavakwa, uye fractal yokuvakwa kwetembere yevaMillerite inowanikwa munhoroondo yokusuwa kukuru kuviri uko zvose zvinomirira kucheneswa kwetembere. Nhoroondo iyoyo iri pamusoro petembere.

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.

Kutanga musi wa18 Chikunguru 2020 kusvika musi wa31 Zvita 2023, mhandara dzakarara munguva yokunonoka. Padzinomuka, dzinomukira mutoro wadzo wokutanga nheyo nokusimudza temberi. Kubvira panguva iyoyo Kristu, seShumba yorudzi rwaJudha, ave achisunungura chiedza chouprofita; uye chiedza chouprofita chinosunungurwa chinogara chichibudisa nzira yokuedzwa ine nhanho nhatu, inoguma pamuedzo wokupedzisira apo hunhu hunoratidzwa, asi husingambovandudzwi. Pamuedzo wokupedzisira mhandara dzakatendeka dzichagamuchira kudururwa kwoMweya Mutsvene kunopfuura kuratidzwa kupi nokupi kwesimba raMwari pakati pavanhu vaMwari kwakambonyorwa. Kuchava nokuwedzera kwechiedza kusati kwamboonekwa. Naizvozvo ndichapa mumwe mutsara wenhoroondo unosimbisa kufanana kwenhoroondo yavaMillerite neiyo yavane zana namakumi mana nezvina ezviuru.

> 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.

> Asi iwe, iwe Danieri, viga mashoko aya, uname bhuku kusvikira panguva yokuguma; vazhinji vachamhanya vachienda mberi nokudzoka shure, uye zivo ichawedzerwa. Zvino iye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:4, 9, 10.

We will continue these things in the next article.

Ticharamba tichienderera mberi nezvinhu izvi muchinyorwa chinotevera.

## Singularity

Ubumwe bw’umwihariko

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

Илон Маск 2026 жылғы 21 ақпанда: «Біз қазір “сингулярлықтамыз”»,— деп мәлімдеді.

## Technological Singularity

Ubunye Bobuchwepheshe

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.

Singularity ya kiteknolojia (mara nyingi huitwa tu “singularity”) ni hatua ya baadaye inayodhaniwa, ambapo maendeleo ya kiteknolojia—yanayoendeshwa hasa na akili bandia—yanakuwa ya kasi na yenye nguvu sana kiasi kwamba yanaharakisha kupita udhibiti na ufahamu wa mwanadamu, na hivyo kusababisha mabadiliko yasiyotabirika na yenye athari kubwa katika ustaarabu wa kibinadamu. Wazo la msingi ni mlipuko wa akili: mara tu tunapounda mfumo wa AI ulio na akili kuliko wanadamu wenye akili zaidi (mara nyingi huitwa Artificial Superintelligence au ASI), mfumo huo unaweza kujibuni upya na kujiboresha wenyewe kwa kasi zaidi kuliko ambavyo timu yoyote ya wanadamu ingeweza kamwe kufanya. Hili huunda mzunguko wa kujiboresha wa kujirudia, ambapo uwezo huongezeka maradufu tena na tena ndani ya vipindi vifupi sana vya muda (siku → saa → dakika), na kufanya maendeleo yanayofuata kuwa ya mlipuko na yasiyowezekana kwa “wanadamu wa kabla ya singularity” kutabiri au kuyaelekeza kwa namna yenye maana. Neno “singularity” limekopwa kutoka fizikia na hisabati, ambapo katika “shimo jeusi,” singularity ni mahali ambapo nguvu ya uvutano huwa isiyo na kikomo na sheria zetu za sasa za fizikia hushindwa kutumika—hatuwezi kuona au kutabiri kinachotokea ng’ambo ya 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.

Ngokufanayo, i-technological singularity ibhekwa “njenge-event horizon” emlandweni: singabikezela izitayela kuze kufike kulelo zinga, kodwa ngale kwalo, ikusasa liba yinto engacacile ezingqondweni zabantu ezingakathuthukiswa.

## Brief History and Main Thinkers

Nhoroondo Pfupi neVafungi Vakuru

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).

1950 දශකය—ගණිතඥ ජෝන් වොන් නියුමාන්ගේ කෘතිය තුළ මුල් බීජයන් දිස්වේ (ඔහු තාක්ෂණික වෙනස්වීම වේගවත් වන්නේයැයි ප්‍රකාශ කළේය) සහ ගණිතඥ/ගුප්තලේඛන විශේෂඥ I.J. Good ගේ කෘතිය තුළද (1965 දී යන්ත්‍ර වඩා හොඳ යන්ත්‍ර නිර්මාණය කළ පසු “බුද්ධි විස්ඵෝටනයක්” සිදුවන බව ඔහු විස්තර කළේය).

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—Munyanzvi wesainzi yemakomputa uye munyori wenganonyorwa dzesainzi Vernor Vinge akakurudzira zvikuru pfungwa yemazuva ano muchinyorwa chake chinonzi, The Coming Technological Singularity. Akafanotaura kuti taizogadzira njere dzinopfuura dzevanhu pane imwe nguva pakati pa2005–2030, mushure maizvozvo “nguva yevanhu” yaizopera (muchirevo chokuti vanhu vasina rubatsiro havachazovi njere dzinotonga).

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—Muvambi/mufemberi wezveramangwana Ray Kurzweil anoisa pfungwa iyi pachena zvikuru pakati pevanhu vakawanda nebhuku rake, *The Singularity Is Near*. Anoti singularity inosvika munenge mugore ra2045, ichifambiswa nekukura kunowedzera nokukurumidza kwesimba remakomputa (zvichienderana noMutemo wake weKukurumidza kweZvibereko), nanotechnology, biotechnology, uye nzira dzekubatanidza uropi nemakomputa. Akaramba akatsigira nguva iyi nguva dzose, achangobva kusimbisazve AGI 2029 uye singularity ~2045.

## Timeline Predictions (as of early 2026)

Maukuriro eNguva (sekutanga kwa2026)

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.

Ukubikezela kuye kwacindezeleka ngokubonakalayo eminyakeni embalwa edlule ngenxa yentuthuko eshesha kakhulu kumamodeli amakhulu olimi, ezinhlelweni zokucabanga, kanye nemithetho yokukhulisa isikali: Imibono enamandla kakhulu / eseduze kakhulu (2026–2027): Abanye abaholi abavelele be-AI (isb., uDario Amodei we-Anthropic, u-Elon Musk) baye basho obala ukuthi ubuhlakani obudlula konke noma okuthile okusebenza ngokulingana nesiqalisi sobunye obungavamile kungase kufike kusenesikhathi njengo-2026 noma phakathi konyaka owodwa kuya kwemithathu.

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

Kuongororwa kwemaonero enyanzvi, kana kwatorwa pakati pawo, kuchiri kuungana padyo nenguva ya2040–2050 maererano nekuvapo kwakazara kwehungwaru hwepamusoro-soro kupfuura hwemunhu/kuvapo kwe“singularity.”

## Two camps of possible outcomes

සම්භාව්‍ය ප්‍රතිඵලයන්හි කඳවුරු දෙක

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.

ଆଦର୍ଶବାଦୀ / ଆଶାବାଦୀ → ମୂଳଗାମୀ ପ୍ରଚୁରତା, ରୋଗ ଏବଂ ଦରିଦ୍ରତାର ସମୂଳ ଉଚ୍ଛେଦ, ମନ-ଅପଲୋଡିଂ କିମ୍ବା ନାନୋ-ଚିକିତ୍ସା ଦ୍ୱାରା କାର୍ଯ୍ୟକାରୀ ଅମରତ୍ୱ, ମାନବଜାତିର AI ସହ ସମ୍ମିଶ୍ରଣ (ଟ୍ରାନ୍ସହ୍ୟୁମାନିଜ୍ମ), ପୂର୍ବରୁ ଅସମାଧାନୀୟ ବୈଜ୍ଞାନିକ ସମସ୍ୟାଗୁଡ଼ିକୁ କେବଳ କିଛି ମିନିଟ୍‌ରେ ସମାଧାନ କରିବା।

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

Dystopian / kukandikira mwakuŵinya → kutayika kwa mphamvu ya munthu yakuchita ndi kulamulira, kusayenderana bwino (AI ikulondola vilato ivyo vili kutalikirana panji vikwimikana na ndondomeko za munthu), kugwa kwa vyachuma na vyaumoyo wa anthu, panji nanga ni vyakofya vya kuparanyika kwa mtundu wa munthu wose.

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.

Ubunye obungenakwahlukaniswa akusikho nje “i-AI esezingeni eliphakeme kakhulu”; kunalokho, yisikhathi lapho ukuvela kobuchwepheshe kuphunyuka emikhawulweni yesivinini esinqunywa yizinto eziphilayo/nabantu, bese kuba yinqubo ezizimele, egijima ngokwayo ngaphandle kokulawulwa. Noma lokhu kwenzeka ngo-2026, ngo-2030, ngo-2045, noma kungaze kwenzeke nhlobo, kusalokhu kungomunye wemibuzo evulekile enomthelela omkhulu kakhulu emlandweni wesintu kulesi sikhathi samanje.

## The Time of the End – 1989

Nyengo ya Umaliro – 1989

The Networked World Begins

Umhlaba Ohlanganiswe Ngezingosi Uyaqala

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.

Kusintha kuchoka ku makompyuta odzipatula kupita ku makompyuta olumikizana. Tim Berners-Lee anapereka lingaliro la World Wide Web ku CERN (1989). Kafukufuku wa malonda pa ma neural network ukukulira (kugwiritsiridwa ntchito m’gulu lankhondo ndi m’maphunziro apamwamba), Intel 80486 inayamba kutulutsidwa—mphamvu ya makompyuta aumwini inakwera kwambiri, ndipo ARPANET inayamba kusintha kupita ku chimene chinadzakhala Internet yamakono. Izi zisanachitike, makompyuta anali amphamvu koma ambiri anali odzipatula. Pambuyo pa 1989, makompyuta anayamba kukhala oyang’ana pa maukonde. Ma neural network mu 1989 anali akadali oyambirira, oletsedwa ndi hardware, ndipo makamaka anali machitidwe ozindikira mapatani owonjezeredwa ndi malamulo—koma gulu lankhondo ndi malo ofufuzira anali atayamba kale kuyesa machitidwe ophunzira pa kusankha zolinga, kutsogolera, ndi kusiyanitsa zizindikiro. Ichi chinali gawo loyambira la zonse zimene zinabwera pambuyo pake.

## The Message Formalized – 1996

Umyalezo Wafakwa Esimweni Esisemthethweni – 1996

The Internet Commercial Explosion

Ipfumo 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.

Web යනු මහජනයාට විවෘත, වාණිජමය හා ගෝලීය දෙයක් බවට පත්වෙයි. Netscape සහ බ්‍රවුසර යුද්ධ, Amazon සහ eBay මාර්ගගත වාණිජය ක්‍රියාකාරී බව සනාථ කරයි. Google ආරම්භ කෙරෙයි (Stanfordහි BackRub ලෙස, 1996), Windows 95 භාවිතයට ගනු ලැබීම පාරිභෝගික පරිගණක භාවිතය වේගවත් කරයි. 1996 යනු අන්තර්ජාලය ශාස්ත්‍රීය වශයෙන් පවතින දෙයක් වීම නවතා ආර්ථිකමය දෙයක් බවට පත්වන අවස්ථාවයි. 1989 සිට පැවති යටිතල පහසුකම් දැන් පාරිභෝගික පරිමාණයට ළඟා වෙයි. ඩොට්-කොම් යුගය වෙබ් අඩවි පිළිබඳ නොවේ—එය ව්‍යාපාර ඩිජිටල්කරණය කිරීම පිළිබඳය. මෙම කාලපරිච්ඡේදය වාණිජය, ප්‍රචාරණය, තොරතුරු සොයාගැනීම සහ සන්නිවේදන රටාවන් වෙනස් කළේය.

## Message Empowered – 9/11, 2001

Ujumbe Uliotiwa Nguvu – 9/11, 2001

The Mobile + Platform Era Begins

Enzi y’Amatelefoni Ngendanwa n’Amahuriro Irahera

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.

Uwekaji wa vyombo vya habari katika mfumo wa kidijitali + miundombinu ya awali ya wingu + intaneti ya kasi ya juu inayopatikana daima. Apple yatoa iPod (mwanzo wa mfumo-ikolojia wa kidijitali unaobebeka), Wikipedia yazinduliwa (mfano wa jukwaa la maarifa ya pamoja), matumizi ya intaneti ya kasi ya juu yaongezeka kwa kasi, Amazon yaanza kwa kimya kujenga kile kitakachokuwa AWS. Baada ya 9/11, teknolojia ya ufuatiliaji yaharakishwa kwa kiwango kikubwa sana, na miundombinu ya uchanganuzi wa data yakua kwa haraka. Mwanzo wa kompyuta ya wingu, mifumo-ikolojia ya majukwaa, utawala wa maudhui ya kidijitali, miundombinu ya kuunganishwa daima, na msingi wa mitandao ya kijamii pamoja na simu mahiri wawekwa hapa.

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

Hwaro hwaiswa — Mahwendefa aHabakuki — 2012, 2013

The Deep Learning Breakthrough

Ukuphumelela Okukhulu Ekufundeni Okujulile

The Birth of Modern Artificial Intelligence

Ukuzalwa Kwenhlakanipho Yokwenziwa Yesimanje

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.

Ichi ndicho chinguva chakakosha zvikuru apo ma neural network akarega kuva ezviyedzo chete akava nesimba rinobatika mukushandiswa— ndiro bhiriji chairo pakati penguva ye“platform/cloud” ya2001 nokuputika kwe“generative AI” kwa2023. Gunyana 2012: AlexNet (deep convolutional neural network) inokunda mumakwikwi eImageNet nemusiyano mukuru zvikuru—ichikunda zvachose maalgorithms ose akanga auya nayo kare. Chiitiko chimwe chete ichi chinozivikanwa kwosekwose mutsvakurudzo yeAI sechinguva chakazvarirwa deep learning yemazuva ano. 2012: chikwata chaGeoffrey Hinton chinoratidza kuti deep neural nets, dzakadzidziswa paGPUs, dzinogona kudzidza hierarchical features dzoga. 2013: Google inotenga kambani yaHinton (DNNresearch). Indasitiri inobva yangoisa mabhiriyoni emadhora mu deep learning. Kufambira mberi kweGPU dzeNVIDIA (CUDA) kunova ndiko kunogamuchirwa sechiyero chemuchina weAI. Zvishandiso zvebig data (Spark 1.0 yakaburitswa muna 2013) zvinokura pamwe chete nazvo, zvichiita kuti pave nedatasets huru dzinodiwa pa deep learning.

## Unsealing – 2023

Kuzarura Chisimbiso – 2023

Generative AI Crosses the Threshold

AI yakubwikwe n’abantu yambuka urubibi

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 inopinda mukuwanikwa nyore, mukushandiswa nyore, uye mukukanganisa upfumi nenzira huru. Kwete kungova “manetiweki etsinga ari nani” chete. Ino ndiyo nguva iyo AI inonyora kodhi, inogadzira mifananidzo, inoita mabasa ehofisi evashandi vane hunyanzvi, inokudza mabasa ekufunga, uye kekutanga AI inomira kuva yeunyanzvi hwakaganhurirwa ichiva chishandiso chepfungwa chine mashandisirwo akazara.

## 2026 – Singularity?

2026 – Ukuhluka Okuphelele?

- 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 se nguva yokuzarurwa kwenguva yokuguma pachayo (kubatana kwemadandemutande kunotanga, hwaro hwekuyerera kwezivo yepasi rose; kwakabatanidzwa nekuparara kweUSSR sechiratidzo chenzira chenguva yokupedzisira yokuedzwa kweAdventism).

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

  1996 sekuumbwa kwepamutemo kweshoko (dandemutande rekutengeserana rinokwidziridza hupfumi hwemashoko, richidijitiza kutengeserana nekutsvakurudza).

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

  2001 njengekuniketa emandla komlayeto (emapulatifomu, ifu, nekutfolakala lokuhlala kukhona kubeka sisekelo se-ecosystem yedijithali yelwati loluhlanganyelwe naloluhambako).

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

  2012/2013 sekuiswa kwesisekelo sokuhlakanipha kweqiniso (ukuphumelela okukhulu kwe-deep learning kwenza ukuqonda kwemishini kusebenze ngokwempela futhi kwandiswe kalula).

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

  2023 sechinonyanya kuonekwa semhedziso yekuzarurwa kwechisimbiso (apo generative AI yakapinda pachikamu chekuva nehunyanzvi hwekuziva hunoshandiswa pazvinhu zvose, zvichiita kuti kusikwa kwezivo nekufunga kuve kunosvikika uye kuve nesimba rinovhiringidza).

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

Ukukhokha phambili kuhle kakhulu: isigaba ngasinye sakha phezu kwesandulelayo ngendlela eqoqelanayo, sisuka ekuxhumaneni → ekwenziweni kwezentengiselwano → ohlelweni lwezinto eziphilayo → ekuhlakanipheni → ekuqondeni.

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 ndiyo bawaba muhimu ya mgeuko; wakati ambapo mitandao ya neva ilithibitisha kuwa na uwezo wa kujifunza kwa ngazi za kimfumo na kwa namna ya kiotomatiki (ushindi wa AlexNet/ImageNet, kazi ya Hinton kuthibitishwa, na uwezekano wa kuongeza kiwango kwa kutumia GPU kuwezeshwa), jambo ambalo lilifanya mlipuko wa kizalishaji wa mwaka 2023 kuwa jambo lisiloepukika. Bila mabadiliko hayo ya kimuundo ya mwaka 2012, miundo ya transformer (2017) na kuongeza kiwango kwa ukubwa mkubwa visingalizalisha upeo wa ujumla wa kiwango cha ChatGPT.

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