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# Panium - Number Seventeen

Paniumu - Nọ́mbà Mẹ́tàlá-dín-lọ́gbọ̀n

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

Nǹkan náà àti Ìran náà: Àwọn Ìlà Méjì ti Àsọtẹ́lẹ̀ Dáníẹ́lì àti Ìṣíṣí Ìfihàn náà

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.”

Ní ọjọ́ kejdínlógún oṣù Keje, ọdún 2020, ìbànújẹ àkọ́kọ́ ti ìrìnàjò ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì dé. Ó ṣẹlẹ̀ nínú “ìtàn tí a fi pamọ́” ti ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá. Ìbànújẹ náà ṣẹlẹ̀ ní ìpele jíjìn nínú “ìtàn tí a fi pamọ́” náà—ìtàn kan tí ó bẹ̀rẹ̀ pẹ̀lú ìparun Ìṣọ̀kan Soviet ní ọdún 1989. Ẹsẹ̀ kọkànlélógójì dúró fún òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, èyí tí a tún ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún ti orí kan náà. “Ìṣípayá” àwọn òtítọ́ tí ó jẹ́ àkópọ̀ “ìtàn tí a fi pamọ́” ti ẹsẹ̀ ogójì ní ọdún 2023 ni Dáníẹ́lì fi hàn nínú orí kejìlá. Àwọn orí mẹ́wàá títí dé kejìlá jẹ́ ìran kan náà, ìran náà sì bẹ̀rẹ̀ nípa fífi hàn pé Dáníẹ́lì dúró fún “àwọn ọlọ́gbọ́n” tí wọ́n lóye àwọn ìránṣẹ́ inú àti ti òde ti àsọtẹ́lẹ̀, èyí tí a ṣàfihàn níbẹ̀ gẹ́gẹ́ bí “ọ̀rọ̀ náà” àti “ìran náà.”

> 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.

> Ní ọdún kẹta ti Kírúsì ọba Pérísíà, a fi ohun kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítṣásárì; ohun náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn rẹ̀ gùn: ó sì lóye ohun náà, ó sì ní ìmòye nípa ìran náà. Danieli 10:1.

## Two Visions

Àwọn Ìran Méjì

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.”

“Ọ̀ràn” náà àti “ìran” náà dúró fún ìran inú àti ìran òde ti àsọtẹ́lẹ̀, Danieli sì dúró fún àwọn ènìyàn kan tí wọ́n lóye méjèèjì, nítorí pé “ọ̀ràn” náà àti “ìran” náà ni a “fi hàn” fún Danieli nínú orí kẹwàá. Nínú orí náà, ní ọjọ́ kejìlélógún, ìran Kristi nínú ibùsùn mímọ́ ni a “fi hàn” fún Danieli. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ọ̀ràn” ni a tún túmọ̀ sí “ọ̀ràn náà” nínú orí kẹsàn-án, a sì tún gbé e kalẹ̀ níbẹ̀ ní ìbáṣepọ̀ pẹ̀lú “ìran” náà.

> 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.

> Ní ìbẹ̀rẹ̀ àwọn àdúrà ẹ̀bẹ rẹ, àṣẹ náà jáde wá, mo sì wá láti fi hàn ọ́; nítorí pé a fẹ́ràn rẹ gidigidi: nítorí náà, mọ̀ ọ̀ràn náà dájú, kí o sì ronú lórí ìran náà. Danieli 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.”

Ọ̀rọ̀ náà “ohun” nínú orí kẹwàá ni ọ̀rọ̀ kan náà tí a túmọ̀ sí “ọ̀ràn” nínú ẹsẹ̀ kẹtàlélógún ti orí kẹsàn-án. Nínú ìran ìkẹyìn Dáníẹ́lì ti àwọn orí kẹwàá títí dé kejìlá; “ohun” ti orí kọkànlá tàbí “ọ̀ràn” ti orí kẹwàá, méjèèjì ni a so pọ̀ mọ́ “ìran náà.” “Ìran náà” ni ọ̀rọ̀ Hébérù náà, “mareh,” ó sì túmọ̀ sí “ìfarahàn.” Dáníẹ́lì fi “àwọn ìran” méjì hàn nínú ìwé rẹ̀, bí ó tilẹ̀ jẹ́ pé ọ̀kan nínú àwọn “ìran” méjèèjì náà ni a ṣàfihàn ní ipò abo, lẹ́yìn náà sì tún ṣe é ní ipò akọ. Dáníẹ́lì nínú ẹsẹ̀ kin-in-ni ti orí kẹwàá ń ṣàpẹẹrẹ àwọn tí ó lóye “ìran” ìfarahàn náà, pẹ̀lú “ọ̀ràn” tàbí “ohun” náà pẹ̀lú. Nínú orí kẹjọ Dáníẹ́lì fi “ìran” méjì tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ara wọn hàn. Nínú èdè Gẹ̀ẹ́sì, ọ̀rọ̀ ìran wà níbẹ̀ ní ìgbà mẹ́jọ nínú orí náà, ọ̀kan nínú àwọn ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ìran” ni “mareh,” èkejì sì ni “chazon.” Mareh túmọ̀ sí “ìfarahàn,” chazon sì túmọ̀ sí “àlá, ìfihàn tàbí ọ̀rọ̀-ìsọ̀tẹ́lẹ̀.” Àyíká ọ̀rọ̀ ti orí kẹjọ fi ìdí múlẹ̀ pé nígbà tí a túmọ̀ ọ̀rọ̀ náà “mareh” sí “ìran,” ó ń ṣojú fún “ìfarahàn Kristi.”

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.

Gẹ́gẹ́ bí àpẹẹrẹ, “mareh” náà ni tàbí “ìran ìfarahàn” tí ó wà nínú Danieli 8:14, èyí tí ó túmọ̀ sí pé ní October 22, 1844, Kristi yóò fara hàn lójijì nínú tẹ́ńpìlì gẹ́gẹ́ bí ìmúṣẹ Ojíṣẹ́ Májẹ̀mú ti Malaki orí kẹta, èyí tí Sister White sọ pé ó ṣẹ ní October 22, 1844. Nígbà tí Sister White ṣe ìdánimọ̀ pé áńgẹ́lì Ìfihàn mẹ́wàá náà tí ó sọ̀kalẹ̀ tí ó sì fi ẹsẹ̀ kan lé ilẹ̀ àti ẹsẹ̀ kan lé òkun jẹ́ “ẹni tí kò kéré ju Jesu Kristi lọ,” ó ń tọ́ka sí àmì ọ̀nà kan nínú àsọtẹ́lẹ̀ níbi tí Kristi ti fara hàn. Ọ̀kan nínú ọ̀pọ̀ ìfarahàn Rẹ̀ ni. Ó fara hàn ní ìjíǹde Mose gẹ́gẹ́ bí Jude ṣe sọ. Ní ibẹ̀ Ó fara hàn gẹ́gẹ́ bí Mikaeli olórí àwọn áńgẹ́lì, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, ó jẹ́ ìfarahàn àsọtẹ́lẹ̀. Ìran mareh nínú orí kẹjọ náà ni a tún túmọ̀ sí “ìfarahàn,” ní ìbámu pẹ̀lú ìtumọ̀ rẹ̀.

> 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.

> Ó sì ṣẹlẹ̀ pé, nígbà tí èmi, àní èmi Dáníẹ́lì, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, nígbà náà, kíyèsi i, ẹni kan dúró níwájú mi tí ìrí rẹ̀ dàbí ti ènìyàn. Danieli 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.”

Ọ̀rọ̀ àyíká ibí yìí fi hàn pé áńgẹ́lì Gébúrẹ́lì ni ó ní “ìrísí ènìyàn,” àti pé ọ̀rọ̀ náà “ìrísí” ni ìrísí ìran mareh ti Kristi; nítorí gẹ́gẹ́ bí a ti ṣojú Kristi nípasẹ̀ Máíkẹ́lì olórí àwọn áńgẹ́lì, àti nípasẹ̀ áńgẹ́lì alágbára ti Ìfihàn orí kẹwàá, Kristi lè yí pa dà ní ti àsọtẹ́lẹ̀ pẹ̀lú àpẹẹrẹ àwọn áńgẹ́lì, àti àní àwọn ènìyàn. Yálà Gébúrẹ́lì nínú ẹsẹ náà, tàbí Kristi nínú Ìfihàn orí kẹwàá, tàbí gẹ́gẹ́ bí Máíkẹ́lì olórí àwọn áńgẹ́lì, ọkọ̀ọ̀kan wọn ṣojú ìránṣẹ́ kan, àti nítorí ìdí yìí ni Sister White fi ṣe àfíwéra àwọn áńgẹ́lì Ìfihàn pẹ̀lú ìránṣẹ́ tí wọ́n ṣojú, àti pẹ̀lú àwọn ènìyàn tí ń kéde ìránṣẹ́ tí àwọn áńgẹ́lì náà ṣojú. Òtítọ́ yìí ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ pé nínú àwọn ẹsẹ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìíní, àwọn ẹsẹ mẹ́ta tí ń kéde ìṣíṣí Ìfihàn Jésù Kristi, díẹ̀ ṣáájú kí àkókò ìdánwò parí, nítorí “àkókò náà sún mọ́lé,” ìlànà ìbánisọ̀rọ̀ Ọlọ́run sí ènìyàn ni a fi tọ́ka sí ní pàtó gẹ́gẹ́ bí ìránṣẹ́ láti ọ̀dọ̀ Baba, tí a fi fún Ọmọ, ẹni tí ó sì tún fi ìránṣẹ́ náà fún áńgẹ́lì kan, ẹni tí ó sì mú un tọ ọkùnrin kan wá, ẹni náà sì fi ránṣẹ́ sí àwọn ìjọ. Gbogbo ìgbésẹ̀ nínú ìlànà ìbánisọ̀rọ̀ náà jẹ́ mímọ́ àti mímọ́ pátápátá, àti mímọ́ ìyàsọ́tọ̀ yẹn ni a ṣojú rẹ̀ ní àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ níbi tí Kristi ti farahàn gẹ́gẹ́ bí ara Rẹ̀, tàbí nípasẹ̀ áńgẹ́lì, ènìyàn, tàbí ìránṣẹ́. Nígbà tí Ó bá fi ara Rẹ̀ kàn mọ́ àmì-ọ̀nà kan ní tààràtà, èyí ni “ìrísí” ìran “mareh.”

> 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.

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi àwọn ohun tí ó gbọdọ̀ ṣẹlẹ̀ láìpẹ́ hàn fún àwọn ọmọ-ọ̀dọ̀ rẹ̀; ó sì rán án, ó sì fi í hàn nípasẹ̀ áńgẹ́lì rẹ̀ fún ọmọ-ọ̀dọ̀ rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jesu Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún-fún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà kù sí dẹ̀dẹ̀. … Ó sì wí fún mi pé, Má ṣe dì í ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́lẹ̀: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ẹni tí kò ṣe olódodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa di aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 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.

Nínú orí kẹjọ, “chazon” ni ọ̀rọ̀ Heberu kejì tí a túmọ̀ sí “ìran.” Ní ìbáṣepọ̀ pẹ̀lú “ìrísí,” ìran “marah” ń tọ́ka sí àmì ọ̀nà kan, ìran “chazon” sì ń tọ́ka sí àkókò àsọtẹ́lẹ̀ kan. Ìbámu àtọ̀runwá kan wà pẹ̀lú àwọn ọ̀rọ̀ méjèèjì tí a túmọ̀ sí “ìran” nínú orí kẹjọ, ní ti pé ọ̀rọ̀ Heberu “mareh” náà ni Dáníẹ́lì tún lò nínú ìrísí abo rẹ̀ gẹ́gẹ́ bí “marah.” Pẹ̀lú chazon, Dáníẹ́lì ṣàfihàn un ní ọ̀nà méjì, ṣùgbọ́n kì í ṣe nípasẹ̀ ìyàtọ̀ akọ àti abo, bí kò ṣe pẹ̀lú ọ̀rọ̀ méjì tí ń tọ́ka sí ìtumọ̀ kan náà, ṣùgbọ́n nípa ṣíṣe bẹ́ẹ̀, wọ́n ń fẹ̀ sí i lọ́nà àgbàyanu.

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 túmọ̀ sí ìran, tàbí ọ̀rọ̀ àsọtẹ́lẹ̀, tàbí àsọtẹ́lẹ̀; ọ̀rọ̀ náà tí a túmọ̀ sí bí “ọ̀ràn” tàbí “nǹkan” nínú Gẹ̀ẹ́sì ni ọ̀rọ̀ Heberu náà “dabar,” èyí tí ó túmọ̀ sí “ọ̀rọ̀ náà.” Nígbà tí a bá lóye pé “chazon,” ìran náà, ni Dáníẹ́lì pẹ̀lú fi ọ̀rọ̀ “dabar” ṣàfihàn pẹ̀lú, nígbà náà, papọ̀, wọ́n ń ṣojú àwọn ìhìnrere àsọtẹ́lẹ̀ ti Ọ̀rọ̀ Ọlọ́run. Dáníẹ́lì máa ń fi “dabar” tàbí “chazon” yàtọ̀ sí “mareh” nígbà gbogbo. Nígbà tí a bá wo ó ní ìpele àsọtẹ́lẹ̀, “àwọn ìhìnrere àsọtẹ́lẹ̀ ti Ọ̀rọ̀ Ọlọ́run,” gẹ́gẹ́ bí “dabar” àti “chazon” ṣe ń ṣojú wọn, nígbà tí a bá mú wọn papọ̀ pẹ̀lú ìran “marah” ti ìfarahàn Kristi, nígbà náà o ní àwọn ààmì ọ̀nà mímọ́ ti ìtàn àsọtẹ́lẹ̀ ti Ọ̀rọ̀ Ọlọ́run. Nígbà náà, bí o bá fi “marah,” ìṣe abo ti ọ̀rọ̀ “mareh,” kún ìlà àwọn ìtumọ̀ ìran nínú Dáníẹ́lì, o ní ìran dígí-ìwòran ti ìdáláre nípa ìgbàgbọ́.

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.

Nínú ìran ìkẹyìn Dáníẹ́lì, tí a fi hàn nípasẹ̀ orí mẹ́ta ìkẹyìn ìwé rẹ̀, Dáníẹ́lì dúró fún àwọn ènìyàn kan ní àwọn ọjọ́ ìkẹyìn tí wọ́n lóye “àwọn ìran àsọtẹ́lẹ̀” ti “Ọ̀rọ̀ Ọlọ́run,” àti ìjẹ́mímọ́ àwọn àmì ọ̀nà mímọ́ tí ó dá ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélógójì] náà pọ̀, nítorí wọ́n ni àwọn tí ń tọ́ Ọ̀dọ́-Àgùntàn náà lẹ́yìn ní ibikíbi tí Ó bá lọ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ mímọ́ Rẹ̀. Bí wọ́n ṣe ń tọ́ Ọ̀dọ́-Àgùntàn náà lẹ́yìn, Ó ń darí wọn sí ìran dígí Danieli 10:7 níbi tí wọ́n ti lè sá lọ láti farapamọ́ sábẹ́ àṣìṣe, níbi tí a ó sì sin wọ́n fún àìnípẹ̀kun, tàbí kí a rẹ ara wọn sílẹ̀ nínú erùpẹ̀, kí a dá wọ́n láre, kí a sì fún wọn ní agbára láti fi ìhìnrere àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn náà hàn.

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.

Gabrieli pàṣẹ fún Dáníẹ́lì láti “lóye” “ọrọ náà” àti “ìran náà” méjèèjì. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “lóye” túmọ̀ sí “láti ṣe ìyàtọ̀ ní ọkàn.” A pàṣẹ fún Dáníẹ́lì, ẹni tí ó dúró fún ìwọ àti èmi, olùkà ọ̀wọ́n, láti lóye ìyàtọ̀ àti ìpínlẹ̀ láàárín “ọrọ náà” àti “ìran náà.” Ìran chazon ń ṣojú ìlà òde ti ìtàn àsọtẹ́lẹ̀, ìran mareh sì ń ṣojú ìfarahàn Kristi. “Ọrọ náà” àti “nǹkan náà” ni ọ̀rọ̀ Hébérù “dabar,” tí ìtumọ̀ rẹ̀ jẹ́ ọ̀rọ̀. Jésù ni “dabar,” nítorí Òun ni Ọ̀rọ̀ náà. “Nǹkan náà” àti “ọrọ náà,” níwọ̀n bí wọ́n ti jẹ́ “dabar” méjèèjì, ni a gbé kalẹ̀ ní ìbáṣepọ̀ pẹ̀lú ìran ìfarahàn náà.

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.

Dábár náà, èyí tí í ṣe ọ̀ràn àti nǹkan náà, tún jẹ́ ìran chazon ti orí kẹjọ, ó sì dúró fún ìran ìtàn àsọtẹ́lẹ̀. Ọ̀kọ̀ọ̀kan àwọn ìṣàfihàn wọ̀nyí (chazon, dabar, ọ̀ràn àti nǹkan) ń tọ́ka sí ìlà òde ti àsọtẹ́lẹ̀, àti mareh, pẹ̀lú ìfihàn abo rẹ̀ tí í ṣe marah, dúró fún ìlà inú ti àsọtẹ́lẹ̀. Àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, tí a ṣojú wọn nínú ẹsẹ̀ kìn-ín-ní ti Dáníẹ́lì mẹ́wàá, lóye àwọn ìlà inú àti òde mejeeji ti ìtàn àsọtẹ́lẹ̀. Nínú ìwé Ìfihàn, a fi àwọn ìjọ méje ṣojú ìlà inú, a sì fi èdìdì méje ṣojú ìlà òde.

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.

Nígbà tí Dáníẹ́lì rí ìran Kristi lẹ́yìn ààwẹ̀ ọjọ́ mọ́kànlélógún, ó rí ìṣàfihàn abo ti ìran mareh. Mareh ni “ìrísí,” àti nígbà tí Dáníẹ́lì rí Kristi, ó rí ìran “marah”; bí ó tilẹ̀ jẹ́ pé mareh túmọ̀ sí ìrísí, abo ọ̀rọ̀ kan náà túmọ̀ sí “dígí.” Sister White sọ fún wa pé ìran tí Dáníẹ́lì rí ni ìran tí Jòhánù rí, àti Jòhánù rí ìran náà nígbà tí Kristi wà nínú ibi mímọ́ ti ọ̀run.

> “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.’

> “Ní àkókò ìbẹ̀wò Gabrieli, wòlíì Dáníẹ́lì kò lè gba ìtọná sí i mọ́; ṣùgbọ́n ní ọdún díẹ̀ lẹ́yìn náà, ní fífẹ́ láti mọ púpọ̀ sí i nípa àwọn kókó-ọrọ̀ tí a kò tíì túmọ̀ yé e pátápátá, ó tún fi ara rẹ̀ sílẹ̀ láti wá ìmọ́lẹ̀ àti ọgbọ́n lọ́dọ̀ Ọlọ́run. ‘Ní ọjọ́ wọ̀nyí èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. Mi ò jẹ àkàrà adùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni mi ò fi òróró kùn ara mi rárá…. Nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, kíyèsí i, ọkùnrin kan wà tí a fi aṣọ ọ̀gbọ̀ wọ̀, tí a sì fi wúrà dáradára ti Úfásì dì í ní ìbàdí. Ara rẹ̀ sì dàbí bérílì, ojú rẹ̀ sì rí bí ìrísí mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ tán dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ogun ènìyàn púpọ̀.’”

> “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.

> “Kì í ṣe ẹni kékeré ju Ọmọ Ọlọ́run lọ ni ó farahàn sí Dáníẹ́lì. Àpèjúwe yìí jọ èyí tí a fi fún Jòhánù nígbà tí a fi Kristi hàn án lórí Erékùṣù Pátímọ́. Olúwa wa wá nísinsin yìí pẹ̀lú ońṣẹ́ ọ̀run míràn láti kọ́ Dáníẹ́lì ní ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. A fi ìmọ̀ yìí fún Dáníẹ́lì, a sì kọ ọ́ sílẹ̀ nípa ìmísí fún àwa tí ìgbẹ̀yìn ayé ti dé bá.”

> “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.

> “Àwọn òtítọ́ ńlá tí Olùdáǹdè ayé ti ṣí payá jẹ́ ti àwọn tí ń wá òtítọ́ bí ẹni pé wọ́n ń wa ìṣúra tí a fi pamọ́. Dáníẹ́lì jẹ́ àgbàlagbà ọkùnrin. A ti lo ayé rẹ̀ láàárín àwọn ìfẹ́kúfẹ̀ẹ́ ilé-ẹjọ́ àwọn aláìmọ̀ọ́kàn, ọkàn rẹ̀ sì kún fún àwọn ọ̀ràn ìjọba ńlá kan; síbẹ̀, ó yà kúrò nínú gbogbo wọ̀nyí láti yà ọkàn rẹ̀ sílẹ̀ níwájú Ọlọ́run, àti láti wá ìmọ̀ nípa àwọn ète Ọ̀gá-ogo Jùlọ. Ní ìdáhùn sí àwọn ẹ̀bẹ̀ rẹ̀, a sì fi ìmọ́lẹ̀ láti àwọn àgbàlá ọ̀run hàn fún àwọn tí yóò wà láàyè ní àwọn ọjọ́ ìkẹ́yìn. Nígbà náà, pẹ̀lú irú ìtara wo ni ó yẹ kí a máa wá Ọlọ́run, kí ó lè ṣí òye wa sílẹ̀ láti lóye àwọn òtítọ́ tí a mú wá fún wa láti Ọ̀run.” Review and Herald, February 8, 1881.

## The 144,000

Àwọn 144,000 náà

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.

Dáníẹ́lì lóye “ọ̀rọ̀ náà” àti “ìran náà,” a sì ń dá a mọ̀ gẹ́gẹ́ bí Dáníẹ́lì àti pẹ̀lú gẹ́gẹ́ bí Bẹlítẹṣásárì. Ìyípadà orúkọ nínú àsọtẹ́lẹ̀ ń ṣàpẹẹrẹ ìbáṣepọ̀ májẹ̀mú; nítorí náà Dáníẹ́lì ń ṣojú fún àwọn ènìyàn májẹ̀mú ìkẹyìn, tí wọ́n jẹ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, tí a dán wò nípasẹ̀ ìran Kristi nínú tẹ́ńpìlì. Ìdánwò náà ń fa ìyapa àwọn ẹ̀ka méjì ti àwọn olùjọsìn.

> 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.

> Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwárìrì ńlá kan bò wọ́n, tí ó fi jẹ́ pé wọ́n sá lọ láti fi ara wọn pamọ́. Dáníẹ́lì 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.

Dáníẹ́lì ń tọ́ka tààrà sí ìdánwò kejì àti ti tẹ́ńpìlì tí ó ní í ṣe pẹ̀lú àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn; ìdánwò kan tí a dá lé ríran Kírísítì nínú ibi mímọ́ ọ̀run. Ìran ẹsẹ̀ keje jẹ́ abo ìran mareh, tí a ṣojú rẹ̀ gẹ́gẹ́ bí ìran marah. Bí o bá dáhùn sí ìran tẹ́ńpìlì ti Kírísítì gẹ́gẹ́ bí ìdáhùn Dáníẹ́lì ti ṣojú, “nǹkan” àsọtẹ́lẹ̀ náà àti “ìran” àsọtẹ́lẹ̀ náà ni a ó “fi hàn” fún ọ.

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.”

Bí o bá ní ìbáṣepọ̀ pẹ̀lú ìran tẹ́ńpìlì Kristi kan náà gan-an nípa sísá lọ láti fi ara pamọ́, ìwọ yóò wọ inú òkùnkùn ayérayé. Ìdánwò tẹ́ńpìlì, èyí tí í ṣe ìdánwò kejì nínú àwọn ìgbésẹ̀ mẹ́ta ti ìhìnrere ayérayé, ni a ti ṣáájú rẹ̀ pẹ̀lú ìdánwò àkọ́kọ́ àti ìpilẹ̀. Ìbéèrè ìdánwò ti àwọn ìpìlẹ̀ ni a ṣàfihàn nínú ẹsẹ̀ kẹrìnlá ti Danieli mọ́kànlá, níbi tí a ti ṣàpẹẹrẹ Romu gẹ́gẹ́ bí “àwọn ọlọ́ṣà ènìyàn rẹ” tí ó fi ìdí “ìran” náà múlẹ̀.

## The Time is at Hand

Àkókò ti Sún Mọ́́ra

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.”

Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ lẹ́yìn ìdààmú ti July 18, 2020, ní December 31, 2023 ìfihàn Jésù Kristi bẹ̀rẹ̀ sí í tú sílẹ̀, nítorí “àkókò náà ti sún mọ́ etílé.”

> 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.

> Alábùkún fún ẹni tí ń kà á, àti fún àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti sún mọ́lé. … Ó sì wí fún mi pé, Má ṣe dì èdìdì lé àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí: nítorí àkókò náà ti sún mọ́lé. Ìṣípayá 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.

“àkókò” tí ó ń tọ́ka sí ṣíṣí ìdìdì Ìṣípayá Jesu Kristi ni a tọ́ka sí ní ìbẹ̀rẹ̀ ìwé Ìṣípayá, àti ní òpin ìwé náà ìkéde kan náà náà fi kún gbólóhùn alpha, pẹ̀lú gbólóhùn 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.

Ìṣípayá Jesu Kristi ni a tú sílẹ̀ díẹ̀ ṣáájú ìparí àkókò ìdánwò. Ní ọjọ́ kẹrìnlélógún, lẹ́yìn ààwẹ̀ ọjọ́ mọ́kànlélógún, “ohun náà,” tí ó tún jẹ́ “ọ̀ràn náà,” tí ó sì tún jẹ́ dabar tàbí Ọ̀rọ̀ náà, tí ó sì tún jẹ́ ìran chazon ti ìtàn àsọtẹ́lẹ̀ ti òde, ni a fi hàn fún Dáníẹ́lì bí ó ṣe ń ní ìrírí dígí ìwo, ìran marah ti Olórí Àlùfáà ọ̀run ní Ibi Mímọ́ Jùlọ.

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.

Daniẹli dúró fún àwọn tí wọ́n ní ìrírí ìran dígí àwòkọ́ṣe, tí wọ́n sì tún lóye àwọn ìfarahàn àsọtẹ́lẹ̀ ti Kristi, pẹ̀lú ìtàn ìta tí a ṣàfihàn nínú ìran chazon. Ìran marah ń ṣojú Kristi gẹ́gẹ́ bí àmì-ọ̀nà àsọtẹ́lẹ̀, àti abo ọ̀rọ̀ kan náà ń ṣojú ìrírí tí a mú jáde nípasẹ̀ wíwo ògo Ọlọ́run, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Daniẹli, Johanu, Isaiah, Sister White, àti àwọn wòlíì mìíràn.

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.

Ní ìpele yìí, ìran chazon ti òde dúró fún àdánwò ìpìlẹ̀, àti ìran mareh ti ìfarahàn Kristi nínú àtòjọ ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ni àdánwò tẹ́ńpìlì. Ṣé Kristi ti farahàn nínú Ibi Mímọ́ Jùlọ láàárín Ibi Mímọ́ Jùlọ tirẹ fúnra rẹ? Ibẹ̀ ni a ti so Ìwà-Ọlọ́run mọ́ ẹ̀dá ènìyàn. Èyí ni àdánwò tí a gbọ́dọ̀ kọjá, kí àkókò ìdánwò tó parí ní àdánwò litmus. Àdánwò litmus tí ń fi ìwà hàn ni ìran dígí àwòran 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.

Ní ọjọ́ kẹtalélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, ìdánwò òde ti ìpìlẹ̀ bẹ̀rẹ̀ lórí “àwọn ọlọ́ṣà ènìyàn rẹ” ti ẹsẹ̀ kẹrìnlá, àti nígbà tí wọ́n fi póòpù tí ó wà lónìí sí ipò ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025, “ìran” ti ẹsẹ̀ kẹrìnlá ni a fìdí múlẹ̀. Ìdánwò ìpìlẹ̀ náà sì lọ sí ìdánwò tẹ́ńpìlì. Láti ọjọ́ kẹsàn-án, oṣù Karùn-ún, ọdún 2025, ìdánwò tẹ́ńpìlì ti ń lọ lọ́wọ́. Àjíǹde àwọn ẹlẹ́rìí méjì ní ọjọ́ kẹtalélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, ni a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kọkànlá ti Ìfihàn mọ́kànlá, àti àjíǹde tí ó bẹ̀rẹ̀ ní ọjọ́ náà ṣẹlẹ̀ láàrín àkókò Ogun Ukraine tí ó bẹ̀rẹ̀ ní ọdún 2014, tí ó sì gbòòrò sí i ní ọdún 2022. Àwọn ìlà òde àti ti inú ti àsọtẹ́lẹ̀ pàdé pọ̀ nínú ìtàn náà. Ní ọjọ́ kẹtalélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, iṣẹ́ fífi ìpìlẹ̀ lélẹ̀ ti ń lọ lọ́wọ́, iṣẹ́ kan tí a fi ìtàn 1798 sí 1840 ṣe àpẹẹrẹ rẹ̀, bẹ́ẹ̀ náà sì ni 1840 sí 1844, àti pẹ̀lú April 19, 1844 sí 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.

Dáníẹ́lì mọ́kànlá ẹsẹ̀ kọkànlá, dé sínú ìtàn gẹ́gẹ́ bí ìlà ìsọtẹ́lẹ̀ ti òde, ó sì so mọ́ ìtàn gan-an tí ó jẹ́ ìlà inú Ìfihàn mọ́kànlá. Ní ọdún 2014, Ogun Ukraine bẹ̀rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ogun Raphia ní ọdún 217 ṣáájú Kristi. Ní ọdún 2015, ọba kẹrin àti ẹni tí ó ní ọrọ̀ púpọ̀ jù lọ ti ẹsẹ̀ kejì Dáníẹ́lì mọ́kànlá, dìde ó sì kéde ète rẹ̀ láti díje fún ipò ààrẹ. Ìkéde náà mú ìbínú bá àwọn agbáyé tí ọkàn wọn dà bí ti dragoni, tí a ṣojú wọn gẹ́gẹ́ bí agbègbè Grecia.

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

Ìfihàn orí kọkànlá, ẹsẹ̀ kọkànlá, ṣe ìdánimọ̀ ọjọ́ Kejìlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 gẹ́gẹ́ bí àkókò tí a jí àwọn ẹlẹ́rìí méjèèjì dìde. Nígbà náà ni a lóye àkókò láti ọjọ́ Kejìdínlógún, oṣù Keje, ọdún 2020 títí dé ọjọ́ Kejìlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 gẹ́gẹ́ bí “aginjù” wòlíì. Ní òpin “àkókò aginjù” náà, ohùn kan bẹ̀rẹ̀ sí í ké ní oṣù Keje ọdún 2023, lẹ́yìn náà gan-an ní ọjọ́ ẹgbẹ̀rún kan, igba méjì ọgọ́ta lẹ́yìn àsọtẹ́lẹ̀ Nashville tí ó kùnà, ní ọjọ́ Kejìdínlógún, oṣù Keje, ọdún 2020, Kìnnìún ẹ̀yà Júdà sì bẹ̀rẹ̀ sí í tú èdìdì Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀. Ìtútù èdìdì Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run máa ń mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta jáde ní gbogbo ìgbà, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì orí kejìlá.

> 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.

> Ọ̀pọ̀lọpọ̀ ni a óò sọ di mímọ́, a óò sì sọ wọn di funfun, a óò sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 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.

Nínú Ìfihàn orí kọkàndínlógún, ìyàwó náà mú ara rẹ̀ sílẹ̀ tán, lẹ́yìn náà a sì fi aṣọ funfun fún un. Àwọn aṣọ funfun wọ̀nyí ń ṣàpẹẹrẹ pé ìyàwó náà ti ṣetán, ó sì ṣẹlẹ̀ nínú Ìfihàn orí kọkàndínlógún nígbà tí a ṣí àwọn fèrèsé ọ̀run. Kí a tó fi aṣọ òdodo Kristi sọ ìyàwó náà di funfun, a kọ́kọ́ wẹ̀ mí mọ́ ọn.

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.

Ní ọjọ́ kẹtàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, àdánwò àwọn ìpìlẹ̀ bẹ̀rẹ̀ láti wẹ àwọn tí yóò jẹ́ mímọ́. Ìwẹ̀nùmọ́ náà ni a ń mú ṣẹ nípa ìlọsíwájú ìmọ̀, nítorí Kìnnìún ẹ̀yà Júdà, nígbà náà, bẹ̀rẹ̀ sí í tú èdìdì ìṣípayá ìkẹyìn ti ara Rẹ̀. Ìṣípayá náà ní í ṣe pẹ̀lú pé Òun ni ìpìlẹ̀ kan ṣoṣo tí a lè fi lélẹ̀. Láti kọ òtítọ́ ìpìlẹ̀ tí ó fi hàn pé Róòmù ni “àwọn ọlọ́ṣà àwọn ènìyàn rẹ,” ni láti kọ ìpìlẹ̀ kan ṣoṣo tí a lè fi lélẹ̀.

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.

Ọjọ́ Kẹtàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 bẹ̀rẹ̀ ìlànà ìdánwò kan tí ó mú ìyapa àwọn ìpín méjì jáde lójijì. Kìnnìún ẹ̀yà Júdà ti ṣí i hàn nísinsin yìí pé ìmúṣẹ̀ ìtàn ti ẹsẹ̀ kẹrìnlá jẹ́ May 8, 2025, àti ní ṣíṣe bẹ́ẹ̀; Ó fi ìdámọ̀ Miller múlẹ̀ pé Róòmù ni ààmì tí ń fi ìran òde ti àsọtẹ́lẹ̀ mulẹ̀. Nígbà tí Trump padà wá ní 2024, ó mú ẹsẹ̀ kẹtàlá ti Dáníẹ́lì mọ́kànlá ṣẹ, lẹ́yìn náà nínú ẹsẹ̀ tí ó tẹ̀ lé e, a samisi 2025, pẹ̀lú ìdìbò póòpù Leo. Mejeeji Trump àti ẹlẹgbẹ́ aṣòdì sí Kristi rẹ̀ ni a gbé kalẹ̀ sí ipò ní 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.

Àwọn ọjọ́ tí a ń tọ́ka sí nínú ìṣísẹ̀ yìí jẹ́, ní ìpìlẹ̀ rẹ̀, ìwòyíhìn tí a sọ di mímọ́. A mọ̀ ọjọ́ àkókò òpin sí 1989, lẹ́yìn náà ìfìdí ìránṣẹ́ náà múlẹ̀ dé ní 1996. Ní 9/11 ni a fi agbára fún ìránṣẹ́ tí a ti fi múlẹ̀ náà. Nínú ìfihàn àwọn Tẹ́ẹ̀bù Hábákúkù ní 2012, tí ó sì parí ní January of 2013, ni a ti fi àwọn ìpìlẹ̀ lélẹ̀.

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.

Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ìdààmú àkọ́kọ́ dé; lẹ́yìn náà, ní oṣù Keje ọdún 2023, ohùn kan bẹ̀rẹ̀ sí í ké ní aginjù; àti ní ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, ṣíṣí èdìdì Ìṣípayá Jesu Kristi bẹ̀rẹ̀, ìdánwò ìpilẹ̀ àkọ́kọ́ ti òde sì bẹ̀rẹ̀.

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.

Ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025, ìdánwò inú tẹ́ńpìlì kejì bẹ̀rẹ̀. Ìdánwò litmus kẹta ti sún mọ́lé gan-an. Níbẹ̀ ni a ó ti fi hàn ní kedere bóyá ọkàn náà ní òróró ìránṣẹ́ náà tí ìdánwò àkọ́kọ́ àti ti òde ṣojú fún, pẹ̀lú òróró tí ń bá a lọ ti ìdánwò inú kejì. Ìdánwò náà ń ṣojú fún ti òde, lẹ́yìn náà ti inú, lẹ́yìn náà ìrírí.

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.

Láìnì inú àsọtẹ́lẹ̀ náà ni ó ní àwọn àmì ọ̀nà tó ṣáájú tí mo ṣẹ̀ṣẹ̀ tọ́ka sí. Ọ̀kọ̀ọ̀kan àwọn àmì ọ̀nà wọ̀nyẹn bá àwọn àmì ọ̀nà kan náà mu nínú ìtàn àwọn Millerite. 1798 gẹ́gẹ́ bí àkókò òpin ni ó bára mu pẹ̀lú 1989, èyí pẹ̀lú gẹ́gẹ́ bí àkókò òpin. Níbẹ̀ ni Kìnìún ẹ̀yà Júdà ṣí Ọ̀rọ̀ Rẹ̀ sílẹ̀, nítorí Òun ni Ọ̀rọ̀ náà. Nígbà tí Adventism mú ipa wòlíì aláìgbọràn ṣẹ ní ìṣọ̀tẹ̀ ìpìlẹ̀ Jeroboamu nípa padà lọ jẹun pẹ̀lú wòlíì èké ti Beteli, wọ́n padà sí àwọn àríyànjiyàn ti Pùròtẹ́sítáǹtì tó ṣubú tí a lò lòdì sí ìdánimọ̀ William Miller nípa àwọn ìgbà méje. Nítorí èyí, wọn kò ní òye pípé, bí wọ́n bá tilẹ̀ ní òye rárá, nípa ìdí tí 1863 fi jẹ́ àmì ọ̀nà ìkẹyìn fún ìṣísẹ̀ alpha ti áńgẹ́lì àkọ́kọ́ àti èkejì.

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.

Nítorí ìdí yìí, kò túmọ̀ sí nǹkan kan fún wọn pé ó jẹ́ ọdún 126, àmì kan fún 1,260, àmì kan fún “aginjù” tí ó gùn kọjá nínú ìtàn láti 1863 títí dé àkókò òpin ní 1989. Ní òpin ọdún mẹ́rìnlélógójì, Joṣua darí ìṣísẹ̀ náà wọ Ilẹ̀ Ìlérí. Ní 1989, Olúwa bẹ̀rẹ̀ iṣẹ́ títọ́ ìṣísẹ̀ omega Rẹ̀ jáde kúrò nínú “aginjù” 1863 títí dé 1989, gẹ́gẹ́ bí Ó ti mú ìṣísẹ̀ alpha jáde kúrò nínú “aginjù” 538 títí dé 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.

Ní ọdún 1989, a ṣí ìrán odò Hidékélì, tí ó dúró fún àwọn orí mẹ́ta ìkẹyìn ti Dáníẹ́lì, sílẹ̀, gẹ́gẹ́ bí a ti ṣí ìrán odò Úláì, tí ó dúró fún àwọn orí 7, 8 àti 9 ti Dáníẹ́lì, sílẹ̀ ní ọdún 1798. Ní ọdún méjìlélógún lẹ́yìn ìtẹ̀jáde Bíbélì King James, William Miller tẹ ìhìnrere rẹ̀ jáde lórí ìrán Úláì fún ìgbà àkọ́kọ́, nípa bẹ́ẹ̀ sì fi ìhìnrere rẹ̀ múlẹ̀ ní ọdún 1831; gẹ́gẹ́ bí ìhìnrere Hidékélì náà ti tẹ̀ jáde fún ìgbà àkọ́kọ́ ní ọdún 1996, ọdún méjìlélógún lẹ́yìn 1776, ibi ìbí ilẹ̀ ológo ti 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.

Ìṣètò ọ̀rọ̀ náà ní ìlànà pípé ní ọwọ́ Miller ní ọdún ẹgbẹ̀rún méjìdínlógún lé lórí ọgọ́rùn-ún ọdún lẹ́yìn àtẹ̀jáde King James fi William Miller hàn gẹ́gẹ́ bí ojúṣẹ́ mímọ́ àkọ́kọ́ jùlọ láti lo àwọn àsọtẹ́lẹ̀ inú Bíbélì, ti Májẹ̀mú Láéláé àti ti Májẹ̀mú Tuntun pẹ̀lú, láti mú àjíǹde àti ìtúnṣe wá. Bíbélì jẹ́ ti Ọlọ́run, ó sì so ara rẹ̀ pọ̀ mọ́ ẹ̀dá ènìyàn ní ọdún igba [220] lẹ́yìn náà láti mú ìránṣẹ́ Ulai jáde.

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 ni Alfa ati Omega, òun sì ni Ọ̀rọ̀ Ọlọ́run, nítorí náà ìtẹ̀jáde ìtúmọ̀ Bíbélì King James Version ní ọdún 1611, fi Jesu sí mejeeji ní 1611, àti pẹ̀lú ní 1831. Kristi farahàn ní àkókò ìparí gẹ́gẹ́ bí Kìnìún ẹ̀yà Júdà, nígbà tí a bá sì ṣe ìsọfúnni náà ní ìlànà pípé, òun ni Alfa àti Omega àti Ọ̀rọ̀ náà. A mọ ìbáṣepọ̀ Miller pẹ̀lú ìbẹ̀rẹ̀ ní pé mejeeji, ìbẹ̀rẹ̀ àti òpin, ń tẹnumọ́ lórí ìtẹ̀jáde ìsọfúnni náà. 1776 sí 1996 ní àwọn àbùdá kan náà, bí ó tilẹ̀ jẹ́ pé wọ́n yàtọ̀.

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.

Ifiranṣẹ ti Hiddekel ni ifiranṣẹ òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ kọkànlélógójì ti Dáníẹ́lì mọ́kànlá. Ọdún 1776 àti ìtẹ̀jáde Ìkéde Òmìnira dúró gẹ́gẹ́ bí ibi ìbẹ̀rẹ̀ fún àkókò ọdún ọ̀ọ́dún méjìlélógún [220] tí ó parí pẹ̀lú ìtẹ̀jáde, nípasẹ̀ ìpèsè Ọlọ́run, kì í ṣe nípasẹ̀ èrò àfojúsùn, tí a pe ní Time of the End. Ní ọdún kan náà, 1996, ni a fi ilé-iṣẹ́ iṣẹ́-ìránṣẹ́ kan tí a ń pè ní Future for America fún wa. Ifiranṣẹ ilẹ̀ ológo náà, èyí tí í ṣe Orílẹ̀-Èdè Amẹ́ríkà, ni a sọ di mímúlẹ̀ pẹ̀lú ìbáṣepọ̀ taara láàárín ìbẹ̀rẹ̀ àti òpin àsọtẹ́lẹ̀ náà. Gbogbo àmì-ọ̀nà pàtàkì nínú ìtàn àwọn Millerite ni a ti tún ṣe lábẹ́ àpẹrẹ ìtọ́sọ́nà àròsọ àwọn wúńdíá mẹ́wàá. Méjèèjì àkókò ọdún ọ̀ọ́dún méjìlélógún [220] wọ̀nyí ní ìbẹ̀rẹ̀ àti òpin tí ìtẹ̀jáde fi sàmì sí.

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.

A fi idi ìmúṣẹ́ Íslámù nínú ìbànújẹ kejì múlẹ̀, a sì fi agbára fún ìhìnrere àti ọ̀nà ìṣe Miller. Ohun tí Olúwa lò láti fi agbára fún ìhìnrere náà ni ìlànà ọjọ́ kan fún ọdún kan ti Miller, àti ìlànà tí ó fi agbára fún ìhìnrere àti ọ̀nà ìṣe náà ní 9/11, nígbà tí ìsọ̀kalẹ̀ angẹli Ìfihàn mẹ́ẹ̀ẹ́dógún tún ìsọ̀kalẹ̀ tí Ó ti ṣe ní August 11, 1840 ṣe, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú orí kẹwàá Ìfihàn. Àwọn angẹli méjèèjì wọ̀nyí dúró fún ìfarahàn ànábí ti Kristi gẹ́gẹ́ bí angẹli. Ìlànà tí ó jẹ́ pátákì ìpilẹ̀ fún ìṣipopada 9/11 gẹ́gẹ́ bí ìlànà ọjọ́ kan fún ọdún kan ṣe jẹ́ fún ìṣipopada August 11, 1840 ni pé, a tún ìtàn Míllẹ́ráítì ṣe nínú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin.

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.

Nígbà tí ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Íslámù ti ègbẹ́ kẹta dé sínú ìtàn omega àti ti áńgẹ́lì kẹta, èyí tí ó bá ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Íslámù ti ègbẹ́ kìíní àti kejì mu, tí ó dé sínú ìtàn alpha ti áńgẹ́lì kìíní àti kejì—ìlànà náà pé ìtàn Millerite ń tún ara rẹ̀ ṣe nínú ìtàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni a fi idi rẹ̀ múlẹ̀ pípé gẹ́gẹ́ bí ìlànà ọjọ́ kan dípò ọdún kan ti Miller ṣe dúró ṣinṣin ní ọjọ́ rẹ̀ ní ìbáṣepọ̀ pẹ̀lú ègbẹ́ kìíní àti kejì ti Ìfihàn 9. Àwọn kan tí wọ́n lè mọ̀ nípa àsọtẹ́lẹ̀ àkókò ti ọdún ẹgbẹ̀ta-dín-lọ́ọ́rún-ún-mẹ́ẹ̀ẹ́ẹ́dógún àti ọjọ́ mẹ́ẹ̀ẹ́dógún tí a gbé kalẹ̀ nínú Ìfihàn 9:15, lè ṣàìgbọ́ ìtumọ̀ ojúami mi ṣáájú. Jẹ́ kí n ṣàlàyé.

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.

Ègbé àkọ́kọ́ àti èkejì bá ìtàn áńgẹ́lì àkọ́kọ́ àti èkejì mu, ìtàn ègbé kẹta sì bá ìtàn áńgẹ́lì kẹta mu. Kókó ọ̀ràn níbí ni pé, ibi ìbẹ̀rẹ̀ fún ọdún ọ̀ọ́dúnrún mẹ́ta, mọ́kàndínlọ́gọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún tí a gbé kalẹ̀ nínú ìtàn ègbé èkejì, ni a rí nínú ìtàn ègbé àkọ́kọ́. Wòlíì ọdún ọgọ́rùn-ún kan àti àádọ́ta wà nínú ìtàn ègbé àkọ́kọ́ ti Ìfihàn mẹ́sàn-án, àti ní ọjọ́ tí àkókò wòlíì yẹn parí ni wòlíì ọdún ọ̀ọ́dúnrún mẹ́ta, mọ́kàndínlọ́gọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti bẹ̀rẹ̀. Àwọn wòlíì méjèèjì náà so ègbé àkọ́kọ́ àti èkejì pọ̀ mọ́ra ní tààràtà; nítorí náà, nígbà tí a ti sọ wòlíì kan nípa Íslámù tẹ́lẹ̀, lórí ìpìlẹ̀ ìlànà ọjọ́ kan fún ọdún kan, wòlíì náà jẹ́ wòlíì nípa ègbé àkọ́kọ́ àti èkejì ti Íslámù, èyí tí ó jẹ́ iṣẹ́-ìránṣẹ́ tí ó fi òtítọ́ mú ọ̀nà-ìmọ̀ àti iṣẹ́-ìránṣẹ́ Miller dúró ṣinṣin nínú ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti èkejì.

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.

Nígbà tí ìtàn náà parí ní October 22, 1844, ìwo keje bẹ̀rẹ̀ sí í dún, àti pé ìwo keje náà ni ègbé kẹta, àti àṣírí ìwà-bíbọ́lọ́run, èyí tí í ṣe Kristi nínú yín, ìrètí ògo. Ìwo náà jẹ́ ìhìn ìkìlọ̀ ti òde àti ìhìn ìkìlọ̀ ti inú. Nítorí ìdí yìí, àsọtẹ́lẹ̀ ọdún 2,520 ní ìbáṣepọ̀ pẹ̀lú ìsinmi ọdún keje fún ilẹ̀ náà, èyí tí ó ní jubilee nínú. Ní October 22, 1844, ìwo keje bẹ̀rẹ̀ sí í dún gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ ọdún 2,520 àti ọdún 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.

> Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fun ìpè, àṣírí Ọlọ́run yóò di mímúṣẹ, gẹ́gẹ́ bí ó ti sọ fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìfihàn 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.

Ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844 ni Ọjọ́ Ètùtù, a sì ní láti fún ìpè ayọ̀ ìdásílẹ̀ ní ọjọ́ ètùtù náà. Láti ìgbà náà wá, àwa ń gbé nínú ìtàn angẹli kẹta, àti pẹ̀lú ti ìyà kẹta, èyí tí í ṣe ìpè keje. Ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, angẹli alágbára ti Ìfihàn orí kẹwàá sọ̀kalẹ̀ láti fi ògo rẹ̀ tan ìmọ́lẹ̀ sí ayé gẹ́gẹ́ bí angẹli Ìfihàn orí kẹtàlá ṣe ṣe ní 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.

Ní ọdún 2012 títí wọ Oṣù Kínní ọdún 2013, a ṣe àtẹ̀jáde ẹ̀ka ẹ̀kọ́ tí àkọlé rẹ̀ jẹ́ Àwọn Tábìlì Hábákúkù, ó sì bá ìtẹ̀jáde àtẹ ìṣáájú 1843 mu ní Oṣù Karùn-ún ọdún 1842. Nígbà náà ni a fi àwọn ìpìlẹ̀ ìṣísẹ̀ náà lélẹ̀, yálà ó jẹ́ ìṣísẹ̀ alfa ti angẹli kìíní àti èkejì, tàbí ìṣísẹ̀ angẹli kẹta; a hun àwọn tábìlì méjì Hábákúkù mọ́ inú ìtàn àti ìhìn iṣẹ́ náà. Àsọtẹ́lẹ̀ tí kò ṣẹ ní ọjọ́ 18 Oṣù Keje, 2020, bá ọjọ́ 19 Oṣù Kẹrin, 1844 dọ́gba, àti àkókò ìdádúró nínú òwe náà ti bẹ̀rẹ̀ sí í lọ.

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.

Aginjù-ọ̀nà ọjọ́ 1,260 kan parí ní ìṣípayá ti Ọjọ́ Kejìlélọ́gbọ̀n, Oṣù Kejìlá, ọdún 2023. Ó dára kí a rántí pé Kristi sọ tẹ́ńpìlì Rẹ̀ di mímọ́ lẹ́ẹ̀mejì kúrò nínú ìbàjẹ́ mímọ́-òrìṣà rẹ̀, gẹ́gẹ́ bí Sister White ṣe pè é. Ó ṣe bẹ́ẹ̀ ní ìbẹ̀rẹ̀ àti ní ìparí iṣẹ́-òjíṣẹ́ Rẹ̀, ní lílo ìwẹ̀nùmọ́ méjèèjì náà gẹ́gẹ́ bí ìwẹ̀nùmọ́ alfa àti 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.

Arábìnrin White fi hàn ní kedere pé ó ń so ìwẹ̀nù tẹ́ńpìlì àkọ́kọ́ pọ̀ mọ́ 9/11 àti ohùn àkọ́kọ́, èyí tí ó fi dá mọ̀ gẹ́gẹ́ bí ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kẹtàlá. Lẹ́yìn náà, ó tún fi “ohùn mìíràn” ti ẹsẹ̀ kẹrin hàn gẹ́gẹ́ bí ìwẹ̀nù tẹ́ńpìlì kejì, àti pẹ̀lú gẹ́gẹ́ bí òfin Ọjọ́ Àìkú. Ọjọ́ kẹrìnlá, oṣù kẹrin, ọdún 1844 ni ìwẹ̀nù tẹ́ńpìlì àkọ́kọ́ fún àwọn Millerite, àti ọjọ́ kejìlélógún, oṣù kẹwàá, ọdún 1844 ni èkejì. Nínú ọdún mẹ́rìndínlọ́gọ́rin láti 1798 títí dé 1844 ni a kọ tẹ́ńpìlì Millerite náà sókè, àti pé a rí fractal kan ti ìkọ́lé tẹ́ńpìlì Millerite náà nínú ìtàn àwọn ìbànújẹ méjèèjì tí wọ́n jọ dúró fún ìwẹ̀nù tẹ́ńpìlì. Ìtàn náà jẹ́ nípa tẹ́ńpìlì.

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.

Láti ọjọ́ kejidínlógún, oṣù keje, ọdún 2020 títí di ọjọ́ kọkànlélọ́gbọ̀n, oṣù kejìlá, ọdún 2023, àwọn wúńdíá sùn ní àkókò ìdádúró náà. Nígbà tí wọ́n bá jí, wọ́n jí sí ojúṣe wọn láti fi ìpìlẹ̀ lélẹ̀ àti láti gbé tẹ́ńpìlì náà ró. Láti ìgbà náà ni Kristi, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ti ń tú ìmọ́lẹ̀ àsọtẹ́lẹ̀ sílẹ̀, àti pé ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí a tú sílẹ̀ ní gbogbo ìgbà máa ń mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta jáde, èyí tí ń parí níbi ìdánwò litmus níbi tí a ti ń fi ìwà hàn, ṣùgbọ́n kì í ṣe níbi tí a ti ń dàgbàsókè rẹ̀. Níbi ìdánwò litmus náà ni àwọn wúńdíá olóòtítọ́ yóò gba ìtújáde Ẹ̀mí Mímọ́ kan tí yóò ju gbogbo ìfihàn agbára Ọlọ́run láàárín àwọn ènìyàn Ọlọ́run tí a ti gbasilẹ rí lọ. Yóò sí wà níbẹ̀ ìlọsíwájú ìmọ́lẹ̀ tí a kò tíì jẹ́rìí rí. Níwọ̀n bí ó ti rí bẹ́ẹ̀, èmi yóò gbé ìlà ìtàn mìíràn kalẹ̀ tí ń dìtẹ̀síwájú àfíwéra ìtàn àwọn Millerite pẹ̀lú ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.

> 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.

> Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì dì ín ní èdìdì, títí di àkókò ìkẹyìn: ọ̀pọ̀ yóò máa sáré káàkiri, ìmọ̀ sì yóò pọ̀ sí i. Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti dì wọ́n ní èdìdì títí di àkókò ìkẹyìn. Ọ̀pọ̀ ni a ó wẹ̀nùmọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Dáníẹ́lì 12:4, 9, 10.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

## Singularity

Ìyàtọ̀kanṣoṣo

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

Elon Musk sọ ní ọjọ́ kẹrìnlélógún, oṣù Kejì, ọdún 2026 pé, “a ti wà nísinsin yìí nínú ‘singularity’.”

## Technological Singularity

Ìṣọ̀kan Àìlópin Ìmọ̀-ẹ̀rọ

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.

Ìṣọ̀kan-àìlékùúṣẹ́-ọ̀nà-ẹ̀rọ (tí a sábà máa ń pè ní “ìṣọ̀kan náà” nìkan) jẹ́ ojú-ọ̀nà ìrònú kan nípa àkókò ọjọ́ iwájú nígbà tí ìlọsíwájú ọ̀nà-ẹ̀rọ—tí ọgbọ́n inú atọwọda ni yóò sì jẹ́ agbára pàtàkì jù lọ tó ń dari rẹ̀—yóò di kíákíá àti alágbára tó bẹ́ẹ̀ gẹ́ẹ́ tí yóò fi yara kọjá agbára ènìyàn láti ṣàkóso rẹ̀ tàbí láti lóye rẹ̀, tí yóò sì yọrí sí àwọn ìyípadà tí a kò lè sọ tẹ́lẹ̀ àti tí ó jinlẹ̀ nínú ọ̀làjú ènìyàn. Èrò àgbéléwò rẹ̀ ni ìbúgbàù ọgbọ́n: nígbà tí a bá ti dá ètò AI kan tí ó gbọ́n ju ẹni tí ó gbọ́n jù lọ láàrin ènìyàn (tí a sábà máa ń pè ní Artificial Superintelligence tàbí ASI), ètò náà lè tún ara rẹ̀ ṣe kí ó sì mú ara rẹ̀ sunwọ̀n sí i ní kíákíá ju bí ẹgbẹ́ ènìyàn èyíkéyìí ṣe lè ṣe rí. Èyí ń dá ìlòpo-ìmúrasílẹ̀ ara ẹni padàpadà sílẹ̀, níbi tí agbára iṣẹ́ ti máa ń pọ̀ sí i lémejì léraléra láàárín àkókò kúkúrú gidigidi (ọjọ́ → wákàtí → ìṣẹ́jú), tí ó fi jẹ́ pé àwọn ìdàgbàsókè tó tẹ̀ síwájú di bí ìbúgbàù, tí kò sì ṣeé ṣe fún “àwọn ènìyàn ṣáájú ìṣọ̀kan” láti lè sọ̀rọ̀ rẹ̀ tẹ́lẹ̀ ní ìtumọ̀ gidi tàbí láti darí rẹ̀. Ọ̀rọ̀ náà “ìṣọ̀kan” ni a yá láti inú fisiksi àti ìṣirò, níbi tí nínú “ihò dúdú,” ìṣọ̀kan náà ti jẹ́ ibi tí agbára ìfà-àgbáyé ti di aláìlópin, tí àwọn òfin fisiksi wa tìsinsin yìí sì ti dàrú—àwa kò lè rí tàbí sọ ohun tí ń ṣẹlẹ̀ lẹ́yìn 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.

Bákan náà, a ń wo ìṣọ̀kan àṣekára ìmọ̀-ẹ̀rọ gẹ́gẹ́ bí “ìwòòrùn ìṣẹ̀lẹ̀” kan nínú ìtàn: a lè sọ àsọtẹ́lẹ̀ àwọn ìtẹ̀síwájú títí dé ibẹ̀, ṣùgbọ́n lẹ́yìn rẹ̀, ọjọ́ ọ̀la di ohun tí kò ṣeé túbọ̀ mọ̀ fún àwọn ọkàn ènìyàn tí a kò fi agbára kún.

## Brief History and Main Thinkers

Ìtàn Kúkúrú àti Àwọn Onímọ̀-èrò Pàtàkì

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).

Àwọn ọdún 1950—Àwọn irúgbìn àkọ́kọ́ fara hàn nínú iṣẹ́ onímọ̀ ìṣirò John von Neumann (ẹni tí ó sọ̀rọ̀ nípa ìyípadà ìmọ̀ ẹ̀rọ tó ń yára sí i) àti onímọ̀ ìṣirò/onímọ̀ ìkọ̀kọ̀-òfin I.J. Good (ẹni tí ó ṣàpèjúwe “búburú ìtẹ́lọ́run” ní ọdún 1965 nígbà tí àwọn ẹ̀rọ bá ti ń ṣe àpẹrẹ àwọn ẹ̀rọ tí ó dára jù lọ).

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—Onímọ̀ sáyẹ́ǹsì kọ̀ǹpútà àti akọ̀wé ìtàn àròsọ-ìmọ̀ sáyẹ́ǹsì, Vernor Vinge, mú ìmọ̀lára òde-òní yìí di èyí tí a mọ̀ káàkiri nínú àròkọ rẹ̀, The Coming Technological Singularity. Ó sọtẹ́lẹ̀ pé a ó ṣẹ̀dá ọgbọ́n àgbàyanu tí ó ju ti ènìyàn lọ ní àkókò kan láàárín ọdún 2005–2030, lẹ́yìn èyí tí “àkókò ènìyàn” yóò parí (ní ìtumọ̀ pé àwọn ènìyàn láìní ìrànlọ́wọ́ kì yóò tún jẹ́ ọgbọ́n tí ó ga jùlọ mọ́).

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—Olùdásílẹ̀/olùròyìn-ọ̀la Ray Kurzweil mú ìmọ̀ràn náà wá sí àfiyèsí gbòòrò nípasẹ̀ ìwé rẹ̀, The Singularity Is Near. Ó jiyàn pé singularity náà yóò dé ní àyíká ọdún 2045, nípasẹ̀ ìdagbasoke àrà òkè ní agbára ìṣírò kọ̀ǹpútà (ní títẹ̀lé Òfin rẹ̀ ti Àwọn Àpadà Tí Ń Yára Sókè), nanotechnology, biotechnology, àti àwọn ìbánisọ̀rọ̀ ọpọlọ-pẹ̀lú-kọ̀ǹpútà. Ó ti fara mọ́ àkókò-ìlà yìí ní ìṣọ̀kan, nígbà tó ṣẹ̀ṣẹ̀ tún fi AGI 2029 àti singularity ~2045 múlẹ̀.

## Timeline Predictions (as of early 2026)

Àwọn Àsọtẹ́lẹ̀ Àkókò (gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀ ọdún 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.

Àwọn àsọtẹ́lẹ̀ ti dín kúrò lójú àkókò ní kedere láàárín ọdún díẹ̀ sẹ́yìn yìí nítorí ìlọsíwájú tó yára gidigidi nínú àwọn àwòṣe èdè ńlá, àwọn ètò ìṣàlàyé ọgbọ́n, àti àwọn òfin ìṣkélé: Àwọn ìwòye tó lágbára jù lọ / tó sún mọ́ àkókò yìí (2026–2027): Àwọn olórí kan tí wọ́n jẹ́ olókìkí nínú AI (fún àpẹẹrẹ, Dario Amodei ti Anthropic, Elon Musk) ti sọ ní gbangba pé ọgbọ́n gíga-jùlọ tàbí ohun kan tó dọ́gba pẹ̀lú ìṣe ìbẹ̀rẹ̀ singularity lè dé láti tete bẹ́ẹ̀ gẹ́gẹ́ bí ọdún 2026 tàbí láàárín ọdún 1–3.

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

Àwọn ìwádìí amòye àárín ṣì ń kó jọ yí ká ọdún 2040–2050 gẹ́gẹ́ bí àkókò fún àṣeyọrí pípé ti ọgbọ́n-àtinúwá alágbára-jùlọ/singularity.

## Two camps of possible outcomes

Àgọ́ méjì ti àwọn àbájáde tí ó ṣeé ṣe kí ó wáyé

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.

Ìmúlọ́kànlẹ̀ / ìrètí-gíga → ọ̀pọ̀lọpọ̀ àìlópín ní ìpele gíga, ìparun àrùn àti òṣì pátápátá, àìkú tó fẹ́rẹ̀ẹ́ pé pípépasẹ̀ fífi ọkàn/ìmọ̀ sínú ẹ̀rọ tàbí nanomedicine, ìṣọ̀kan ẹ̀dá ènìyàn pẹ̀lú AI (transhumanism), yíyanjú àwọn ìṣòro sáyẹ́ǹsì tí kò ṣeé yanjú tẹ́lẹ̀ ní ìṣẹ́jú díẹ̀.

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.

Ìwòran dystopian / ìrònú àìnírètí → ìsonù agbára ènìyàn láti ṣe ìpinnu tàbí láti ṣàkóso, àìbáṣepọ̀ pẹ̀lú ète tó yẹ (AI ń lépa àwọn àfojúsùn tí ó yàtọ̀ pátápátá sí tàbí tí ó tako àwọn ìlànà àti iye ènìyàn), ìparun ọrọ̀-ajé àti àwùjọ, tàbí àní àwọn ewu tó lè pa ìran ènìyàn run pátápátá.

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 kì í ṣe “AI tí ó ti gòkè débi gíga gan-an” nìkan, bí kò ṣe àkókò náà nígbà tí ìdàgbàsókè ẹ̀rọ-ìmọ̀ ẹ̀rọ bá yọ kúrò ní ààlà ìdènà iyára ti ẹ̀dá alààyè/ènìyàn, tí yóò sì di ìlànà aládàáṣiṣẹ́, tí ń sáré lọ láìsí ìdákẹ́jẹ. Bóyá èyí yóò ṣẹlẹ̀ ní ọdún 2026, 2030, 2045, tàbí kò ṣẹlẹ̀ rárá, ó ṣì jẹ́ ọ̀kan nínú àwọn ìbéèrè tí ó ṣílẹ̀ tí ó ní àbájáde tó lágbára jù lọ nínú ìtàn ènìyàn ní àkókò yìí.

## The Time of the End – 1989

Àkókò Ìparí – 1989

The Networked World Begins

Ayé Tí A So Pọ̀ Nípasẹ̀ Àkànṣe Bẹ̀rẹ̀

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.

Ìyípadà láti inú ìṣirò tí ó yà sọ́tọ̀ sí ìṣirò tí ó so mọ́ ara wọn. Tim Berners-Lee gbé World Wide Web kalẹ̀ ní CERN (1989). Ìwádìí òwò lórí nẹ́tíwọ́ọ̀kì nẹ́úràlì gbòòrò sí i (ìlò ológun + ti ẹ̀kọ́ gíga), Intel 80486 bẹ̀rẹ̀ sí í jáde—agbára ìṣirò ẹnì kọ̀ọ̀kan gòkè lókè, ARPANET sì ń yípadà sí ojú ọ̀nà ohun tí ó di Íńtánẹ́ẹ̀tì òde òní. Ṣáájú èyí, ìṣirò ní agbára, ṣùgbọ́n ó pọ̀ jùlọ jẹ́ ètò tí a dì mọ́ ara wọn nínú ààlà tirẹ̀. Lẹ́yìn 1989, ìṣirò di ohun tí a kọ́ sí orí nẹ́tíwọ́ọ̀kì. Ní 1989, àwọn nẹ́tíwọ́ọ̀kì nẹ́úràlì ṣì wà ní ìpele àkọ́kọ́, wọ́n ní àìlábára ohun èlò amáyédẹrùn, wọ́n sì pọ̀ jùlọ jẹ́ ètò àwòṣe tí a fi òfin ìlànà ṣàfikún sí—ṣùgbọ́n àwọn ológun àti àwọn ilé ìwádìí ti ń dán àwọn ètò ẹ̀kọ́ wò tẹ́lẹ̀ fún ìfọkànsí ibi ìkọlu, ìtọ́sọ́nà, àti ìpínyà àmì. Èyí ni fẹ́lẹ̀fẹ́lẹ̀ ìpìlẹ̀ fún ohun gbogbo tí ó wá lẹ́yìn náà.

## The Message Formalized – 1996

Ìfẹ̀rọ̀ṣẹ̀ náà tí a Ṣètò Ní Ọ̀nà Ìlànà – 1996

The Internet Commercial Explosion

Ìbúgbàù Tàjá Ìpolówó Lórí Íńtánẹ́ẹ̀tì

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.

Wẹ́ẹ̀bù di ti gbogbogbò, ti òwò, àti ti àgbáyé. Netscape àti àwọn ogun aṣàwákiri, Amazon àti eBay fi hàn pé òwò lórí ẹ̀rọ ayélujára ń ṣiṣẹ́. A dá Google sílẹ̀ (gẹ́gẹ́ bí BackRub ní Stanford, 1996), ìtẹ́wọ́gbà Windows 95 sì mú ìṣírò oníbàárà yára sí i. Ọdún 1996 ni àsìkò tí Íńtánẹ́ẹ̀tì dáwọ́ jíjẹ́ ohun èlò ilé-ẹ̀kọ́ dúró, tí ó sì di ohun èlò ètò-ọrọ̀. Amáyédẹrùn láti 1989 dé báyìí ti wọ ìwọ̀n àwọn oníbàárà. Àkókò dot-com kì í ṣe nípa àwọn ojú-òpó wẹ́ẹ̀bù—ó jẹ́ nípa fífi ọ̀nà onínọ́mbà ṣe ìṣòwò. Àkókò yìí yí òwò, ìpolówó, ìṣàwárí ìwífún, àti àwọn àpẹẹrẹ ìbánisọ̀rọ̀ padà.

## Message Empowered – 9/11, 2001

Ìránṣẹ́ tí A Fi Agbára Múlẹ̀ – 9/11, 2001

The Mobile + Platform Era Begins

Àkókò Alágbèéká + Pẹpẹ Bẹ̀rẹ̀

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.

Ìyípadà àwọn ọ̀nà ìròyìn sí ìmọ̀ ẹ̀rọ oní-nọ́mbà + amáyédẹrùn àkọ́kọ́ ti cloud + broadband tí ó wà ní ìṣepọ̀ nígbà gbogbo. Apple tú iPod jáde (ìbẹ̀rẹ̀ ètò àyíká oní-nọ́mbà alágbèéká), Wikipedia bẹ̀rẹ̀ iṣẹ́ (àwòṣe pẹpẹ ìmọ̀ àpapọ̀), ìgbàgbọ́wọ́ broadband pọ̀ sí i gidigidi, Amazon sì bẹ̀rẹ̀ sí í kọ́ ohun tí yóò di AWS ní ìdákẹ́jẹ́. Lẹ́yìn 9/11, ìmọ̀ ẹ̀rọ ìtọ́jú àbójútó pọ̀ sí i lọ́nà gíga, amáyédẹrùn ìtúpalẹ̀ data sì dagba kíákíá. Ìbẹ̀rẹ̀ iṣirò cloud, àwọn ètò àyíká pẹpẹ, àṣẹ àkóso àkóónú oní-nọ́mbà, amáyédẹrùn tí ó so ènìyàn pọ̀ ní gbogbo ìgbà, àti ìpìlẹ̀ fún social media àti smartphones ni a fi lélẹ̀ níbí.

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

Ìpìlẹ̀ Tí A Ti Lè Kalẹ̀ – Àwọn Tábìlì Hábákúkù – 2012, 2013

The Deep Learning Breakthrough

Ìyípadà Nlá Nínú Ẹ̀kọ́ Jinlẹ̀

The Birth of Modern Artificial Intelligence

Ìbí Ìmọ̀-Ẹ̀rọ Oríkĕ Òde-Òní

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.

Èyí ni àkókò pàtàkì yẹn nígbà tí àwọn nẹ́tíwọ́ọ̀kì nẹ́rálì dáwọ́ ìjẹ́ ohun ìdánwò dúró, tí wọ́n sì di alágbára ní ìlò gidi—afárá gangan láàárín àkókò “platform/cloud” ti ọdún 2001 àti ìbújẹ̀ ńlá “generative AI” ti ọdún 2023. Oṣù Kẹsàn-án 2012: AlexNet (nẹ́tíwọ́ọ̀kì nẹ́rálì konifólúṣọ́nù jíjìn) ṣẹ́gun ìdíje ImageNet pẹ̀lú ìyàtọ̀ tó pọ̀ gan-an—ó sì borí gbogbo àwọn àlgoridimu tó ṣáájú rẹ̀ pátápátá. Ìṣẹ̀lẹ̀ kan ṣoṣo yìí ni a mọ̀ káàkiri nínú ìwádìí AI gẹ́gẹ́ bí àkókò tí ẹ̀kọ́ jíjìn òde-òní ti bí. 2012: Ẹgbẹ́ Geoffrey Hinton fi hàn pé àwọn nẹ́tíwọ́ọ̀kì nẹ́rálì jíjìn, tí a kọ́ lórí GPU, lè kọ́ àwọn àbùdá onípẹ̀lẹ́ ní àkóso ara wọn. 2013: Google rà ilé-iṣẹ́ Hinton (DNNresearch). Lójijì, ilé-iṣẹ́ àti ọjà bẹ̀rẹ̀ sí í ṣàn ọ̀pọ̀ bílíọ̀nù dọ́là sínú ẹ̀kọ́ jíjìn. Ìlọsíwájú NVIDIA nínú GPU (CUDA) di ohun èlò amáyédẹrùn àfọwọ́ṣe fún AI. Àwọn irinṣẹ́ data ńlá (Spark 1.0, tí a tú sílẹ̀ ní 2013) tún dàgbà ní ìgbẹ̀yàgbẹ̀yà pẹ̀lú èyí, tí wọ́n sì mú kí àwọn àkójọpọ̀ dátà ńlá tí ẹ̀kọ́ jíjìn nílò lè ṣeé lò.

## Unsealing – 2023

Ṣíṣí Ìdìdì—2023

Generative AI Crosses the Threshold

Ọgbọ́n-Èrò Orí Ẹ̀rọ Aláìrànlọ́wọ́ Ẹni Kòkan Ti Rékọjá Ìlẹ̀kùn Ààlà náà

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 di ohun tó rọrùn láti wọlé sí, láti lò, tí ó sì ní agbára láti yí ìṣètò ọrọ̀-ajé padà gidigidi. Kì í ṣe “àwọn nẹ́tíwọ́ọ̀kì nẹ́úrà tó dára jù lọ” nìkan. Èyí ni àkókò tí AI ti ń kọ kóòdù, tí ó ń ṣe àwòrán jáde, tí ó ń ṣe iṣẹ́ aláwọ̀-fúnfun ní ìṣàkóso-ẹni, tí ó ń mú àwọn iṣẹ́-ìrònú gbòòrò sí i, tí AI sì dáwọ́ jíjẹ́ ohun èlò amọ̀nà-mọ̀ọ́kan dúró, tí ó sì di ohun èlò ìmọ̀-èrò gbogbogbò fún ìgbà àkọ́kọ́.

## 2026 – Singularity?

2026 – Àyàtọ̀?

- 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 gẹ́gẹ́ bí ìtúṣílẹ̀ àkókò òpin fúnra rẹ̀ (ìbánisọ̀rọ̀ àjọmọ̀-bí-òkùn bẹ̀rẹ̀, ìpìlẹ̀ fún ìṣàn ìmọ̀ àgbáyé; tí a so mọ́ ìwópalẹ̀ USSR gẹ́gẹ́ bí àmì ọ̀nà fún àkókò àdánwò ìkẹyìn ti Adventism).

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

  1996 gẹ́gẹ́ bí ìmúdójúìwọ̀n ìfiranṣẹ́ náà ní ọ̀nà àṣẹ (àgbáyélujára ọjà ń mú ọrọ̀-ajé ìsọfúnni gbòòrò sí i, nípa fífi ìṣòwò àti ìṣàwárí sínú ìrísí onínọ́mbà).

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

  2001 gẹ́gẹ́ bí fífún ìránṣẹ́ sílẹ̀ fún ìrántí náà (àwọn pẹpẹ, àwọsánmà, ìwọ̀lé tí ó wà ní títí láéláé ni wọ́n fi ìpìlẹ̀ àyíká ẹ̀rọ-ìbánisọ̀rọ̀ díjítàlì lélẹ̀ fún ìmọ̀ àpapọ̀ tí ó lè rìn kiri).

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

  2012/2013 gẹ́gẹ́ bí ìlélẹ̀ ìpìlẹ̀ fún ọgbọ́n tòótọ́ (àṣeyọrí àgbékalẹ̀ nínú ìkẹ́kọ̀ọ́ jíjin mú kí òye ẹ̀rọ di ohun tí a lè lò ní ìṣe gẹ́gẹ́ bí ohun tí a sì lè mú gbòòrò sí i).

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

  2023 gẹ́gẹ́ bí ìparí ìṣiṣí èdìdì (AI amúnisẹ̀dá kọjá wọ inú ìmòye tó lè ṣiṣẹ́ fún ète gbogbogbò, ní fífi ìṣẹ̀dá ìmọ̀ àti ìfọ̀rọ̀wérọ̀ ìmòye jẹ́ ohun tí ó rọrùn láti ní, tí ó sì ń fa ìdàrúdàpọ̀).

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

Ìlọsíwájú náà lẹ́wà gidigidi: ìpele kọ̀ọ̀kan ń kó ìkójọpọ̀ sórí èyí tó ṣáájú rẹ̀, nípa yíyí padà láti inú ìsopọ̀ → ìtajàlò → ètò alààyè → ọgbọ́n-ìmọ̀ → ìmòye.

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.

Ọdún 2012/2013 ni ìdíyí pàtàkì náà; àkókò tí a fi hàn pé àwọn nẹtiwọ́ọ̀kì nẹ́rálì lè ṣe ẹ̀kọ́ aláìlábàkú, aláṣẹ̀tò ní ìpele-ìpele (ìṣẹ́gun AlexNet/ImageNet, ìmúlẹ̀ iṣẹ́ Hinton, àti ìmúgbòòrò GPU tí a jẹ́ kó ṣeé ṣe), èyí tí ó sọ ìbúgbàgbé ìranṣẹ́-asẹ̀dá ọdún 2023 di ohun tí kò ṣeé yẹ̀ra fún. Láìsí ìyípadà ìṣètò ilé-ẹ̀rọ ọdún 2012, àwọn àwòṣe transformer (2017) àti ìmúgbòòrò ńláǹlà kì yóò ti mú àgbáyépọ̀ gbogbogbò irú ti ChatGPT jáde.

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