Panium - Number Eighteen | English and Aymara Stacked

We will now address some of the implications of verse twelve of Daniel eleven, and thereafter, bring the three lines of “250” years into the history of verses eleven through fifteen, that was fulfilled at the battle of Panium in 200 BC. The line of “250” years that began in 457 BC ends in 207 BC in the middle of the period that begins with the battle of Raphia and ends with the battle of Panium. The “250” years in the line of Nero ends with the three-step history of Constantine, represented by the years 313, 321 and 330. The “250” years of the United States ends on July 4, 2026.

مَرِنێتە ئەوەی پەیوەندیدارە بە هەندێک لە دەرئەنجامەکانی ئایەتی دوازدەی دانیال یانزە، و دوای ئەوە، سێ هێڵی «250» ساڵ دەهێنینە ناو مێژووی ئایەتەکانی یانزە تا پازدە، کە لە شەڕی پانیۆم لە ساڵی 200 پ.ز. جێبەجێ بوو. هێڵی «250» ساڵەکەی کە لە 457 پ.ز. دەست پێ کرد، لە 207 پ.ز. کۆتایی دێت لە ناوەڕاستی ئەو ماوەیەی کە بە شەڕی رافیا دەست پێ دەکات و بە شەڕی پانیۆم کۆتایی دێت. «250» ساڵەکانی هێڵی نێرۆ بە مێژووی سێ قۆناغی کۆنستانتین کۆتایی دێت، کە بە ساڵەکانی 313، 321 و 330 نیشان دەدرێن. «250» ساڵەکانی ویلایەتە یەکگرتووەکان لە 4ی تەممووزی 2026 کۆتایی دێت.

Nero’s line represents the history of the image of the beast testing time, first in the United States, and then in the world. The line of 457 BC places Trump at a midpoint militarily between two battles. The period that extends from 1776 also marks a midpoint for Trump’s final presidency. In order to place these lines in their proper place we will first address verse twelve, and the demise of Russia and Putin. Then the three lines of “250” years, then the line of the Hasmonean Dynasty. With those lines in place, we will place Peter in alignment with Panium. When those lines are in place we should be able to recognize how the message of July 18, 2020 is to be corrected and proclaimed, and that it is the message of the book of Joel.

ནེ་རོའི་རྒྱུད་རིགས་ཀྱི་ཐིག་ཕྲེང་ནི་ཐོག་མར་ཨ་མེ་རི་ཀ་གཅིག་པུའི་ནང་། དེ་ནས་འཛམ་གླིང་ཡོངས་སུ། གཅན་གཟན་གྱི་གཟུགས་ཀྱིས་ཚོད་ལྟ་བྱེད་པའི་དུས་ཀྱི་ལོ་རྒྱུས་མཚོན་པ་ཡིན། 457 BC ཡི་ཐིག་ཕྲེང་གིས་དམག་དོན་གྱི་ཐད་ནས་འཐབ་འཛིང་གཉིས་ཀྱི་བར་དུ་ཊ་རམཔ་བར་གནས་ཤིག་ཏུ་བཞག་ཡོད། 1776 ནས་བསྲིངས་པའི་དུས་ཡུན་དེས་ཀྱང་ཊ་རམཔའི་མཐའ་མའི་སྲིད་འཛིན་དུས་ཡུན་གྱི་བར་གནས་ཤིག་མཚོན་པ་ཡིན། ཐིག་ཕྲེང་འདི་དག་རང་རང་གི་འོས་འཚམས་གནས་སུ་འཇོག་པའི་ཆེད་དུ། ང་ཚོས་ཐོག་མར་ཚིགས་བཅད་བཅུ་གཉིས་པ་དང་། རུ་སི་ཡ་དང་པུ་ཊིན་གྱི་མཇུག་འབྲས་ལ་གླེང་ངེས་ཡིན། དེ་ནས་ལོ་ “250” ཡི་ཐིག་ཕྲེང་གསུམ། དེ་ནས་ཧས་མོ་ནེའན་རྒྱལ་རབས་ཀྱི་ཐིག་ཕྲེང་། ཐིག་ཕྲེང་དེ་དག་བཞག་ཟིན་ནས་པེ་ཏྲོས་པ་ནིཨམ་དང་མཐུན་པར་བསྒྲིགས་ནས་འཇོག་གི་ཡིན། ཐིག་ཕྲེང་དེ་དག་བཞག་ཟིན་ན། 2020 ལོའི་ཟླ་ 7 ཚེས་ 18 ཀྱི་འཕྲིན་ལས་ཇི་ལྟར་བཅོས་ཏེ་ཁྱབ་བསྒྲགས་བྱ་དགོས་པ་དང་། དེ་ནི་ཡོ་ཨེལ་གྱི་དེབ་ཀྱི་འཕྲིན་ཡིན་པའང་ངོས་འཛིན་ཐུབ་པར་འགྱུར།

King Uzziah of Judah & Ptolemy King of Egypt

ယုဒပြည်၏ဘုရင် ဥဇ္ဇိယ နှင့် အီဂျစ်ပြည်၏ဘုရင် ပတိုလေမီ

The history that fulfilled verse eleven at the battle of Raphia aligns with the history of king Uzziah. When Isaiah is purified and empowered to proclaim the message of the latter rain, his calling came in the year that Uzziah died.

Rafiya gimbine irratti lakkoofsa kudha tokkoo raawwateen seenaa Uuziyaa mootichaa wajjin wal simata. Yeroo Isaayyaas qulqulleeffamee ergaa bokkaa boodaa labsuuf humna argate, waamichi isaa waggaa Uuziyaan itti duʼe keessatti dhufe.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Isaiah 6:1.

Na mwakha o mwene Uzzia aakhwa, nkaarôna-tho Apwiya ekhalaka va ntthepwa, etthokororwe osulu ni owiiswa, ni nretthe naya niyurala Ntempeloni. Isaiah 6:1.

Uzziah’s death was preceded by the rebellion he manifested that paralleled and aligned with the rebellion of Ptolemy just after the victory at the battle of Raphia. Uzziah and Ptolemy are symbols of a southern king whose heart has been lifted up, who rebel by seeking to combining their state authority with church authority. When Uzziah attempted to combine church and state, the leprosy on his forehead typified the mark of the beast.

عزیاہ کی موت سے پہلے اُس نے جو بغاوت ظاہر کی، وہ رافیہ کی جنگ میں فتح کے فوراً بعد بطلیموس کی بغاوت کے مماثل اور اُس کے ساتھ ہم آہنگ تھی۔ عزیاہ اور بطلیموس اُس جنوبی بادشاہ کی علامتیں ہیں جس کا دل مغرور ہو گیا ہو، اور جو کلیسیائی اختیار کو ریاستی اختیار کے ساتھ جمع کرنے کی کوشش کرتے ہوئے بغاوت کرتا ہے۔ جب عزیاہ نے کلیسیا اور ریاست کو یکجا کرنے کی کوشش کی، تو اُس کی پیشانی پر کوڑھ نے حیوان کے نشان کی تمثیل پیش کی۔

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Ainyelo aɖe la ye hɔ̃ yewo ɖo, le gbe gã aɖe me be, Ne ame aɖe subɔ lã la kple eƒe nɔnɔmetata la, eye wòxɔ eƒe dzesi le ŋkuta dzi alo le asi dzi la, eya kee anɔ Mawu ƒe dɔmedzoe ƒe wain la nom, si wòtrɔ ɖe eƒe dɔmedzoe ƒe kupa me me blibo; eye woakpɔe ɖe towo me kple dzomavɔ̃ le mawudɔla kɔkɔewo ƒe ŋkume, kple Alẽvi la ƒe ŋkume. Eye woƒe totrɔ̃ ƒe atiadzo li ɖe edzi yi tegbee, tegbee; eye ame siwo subɔna lã la kple eƒe nɔnɔmetata la, kple amesiame si xɔna eƒe ŋkɔ ƒe dzesi la, gomekpɔkpɔ mele woŋu sɔŋ ku ɖe zã me o. Nyaɖeɖefia 14:9–11.

Uzziah then represents a progressive death from the time of his rebellious attempt to combine church and state. He then represents a lame-duck co-regency with his son for eleven years. Uzziah lived for eleven years after his rebellion. The beginning of his rebellion symbolizes the Sunday law, where church and state are combined and the mark of the beast is enforced. Eleven years later he died, representing the end of his reign as king of the southern kingdom of Judah, which was the glorious land, which is the United States.

Ozias, judışpá, ilgesli hám kún sayın tereńlesip baratuǵın ólimdi bildiradi, ol shírkeu men mámliketti birlestiriwge bolǵan bóysınbaslıq urınısı waqıtınan bastaladı. Keyin ol on bir jıl dawamında óz ulı menen aqsaq úlesti hám ámeliy kúshi álsiregen birge basqarıwdı bildiradi. Ozias óziniń bóysınbaslıǵınan keyin on bir jıl jasadı. Onıń bóysınbaslıǵınıń baslanıwı Jeksenbilik zańdı beyneleydi, ol jerde shírkeu men mámliket birlestiriledi hám janıwardıń belgisi zorlap engiziledi. On bir jıldan keyin ol qáytıs boldı, bul onıń ońtústik patshalıq Yahudanıń patshası retindegi bılıginiń ayaqtalıwın bildiradi, al sol patshalıq dańqlı jer edi, ol Amerika Qospa Shtatlarıdır.

In prophetic relation to Ptolemy, Uzziah represents Judah, the glorious land and apostate Protestantism, whereas; Ptolemy represents Egypt, which is the dragon power, whose religion is spiritualism. When the two kings are considered as parallel lines, Uzziah ceases to be an illustration of the glorious land and together they become a symbol of two nations. Egypt and Judah are symbols of the religions of spiritualism and apostate Protestantism. They are a symbol of the state and the church. The statecraft and the churchcraft they represent when they are aligned as one symbol contain two nations, as was the Medes and Persians, as was France’s Egypt and Sodom, as is the United States Republican and Protestant horns, as were the northern and southern kingdoms of Israel and Judah, as well as pagan Rome and papal Rome. As a symbol of two kingdoms, they are prophetically tied together by the temple in Jerusalem where both Uzziah and Ptolemy sought to sacrifice at the temple in Jerusalem. Two nations who both rebel at the same sanctuary.

ከጶጥሌማዮስ ጋር ባለው ትንቢታዊ ግንኙነት ውስጥ፣ ዑዝያ ይሁዳን፣ የክብርቱን ምድርና ዓመፀኛ ፕሮቴስታንቲዝምን ይወክላል፤ ሲሆን ጶጥሌማዮስ ግብፅን ይወክላል፣ እርስዋም ዘንዶው ኃይል ናት፣ ሃይማኖቷም መናፍስታዊነት ነው። እነዚህ ሁለቱ ነገሥታት እንደ ትይዩ መስመሮች ሲታዩ፣ ዑዝያ የክብርቱ ምድር ምሳሌ መሆኑን ያቆማል፣ እናም በአንድነት የሁለት ሕዝቦች ምልክት ይሆናሉ። ግብፅና ይሁዳ የመናፍስታዊነትና የዓመፀኛ ፕሮቴስታንቲዝም ሃይማኖቶች ምልክቶች ናቸው። እነርሱ የመንግሥትና የቤተ ክርስቲያን ምልክት ናቸው። እንደ አንድ ምልክት በአንድ ላይ ሲጣጣሙ የሚወክሉት የመንግሥት ጥበብና የቤተ ክርስቲያን ጥበብ ሁለት ሕዝቦችን ይይዛሉ፤ እንደ ሜዶንና ፋርሳውያን እንደነበሩ፣ እንደ ፈረንሳይ ግብፅና ሰዶም እንደነበሩ፣ እንደ አሜሪካ የሪፐብሊካንና የፕሮቴስታንት ቀንዶች እንደሆኑ፣ እንዲሁም እንደ እስራኤልና ይሁዳ ሰሜናዊና ደቡባዊ መንግሥታት እንደነበሩ፣ እንዲሁም እንደ አረማዊ ሮምና ሊቃነ ጳጳሳዊ ሮም እንደነበሩ። እንደ ሁለት መንግሥታት ምልክት፣ ሁለቱም ዑዝያና ጶጥሌማዮስ በኢየሩሳሌም ባለው ቤተ መቅደስ ውስጥ መሥዋዕት ለማቅረብ የፈለጉበት ስፍራ ስለሆነ፣ በትንቢት በኢየሩሳሌም ቤተ መቅደስ አማካኝነት እርስ በርሳቸው ተቆራኝተዋል። በአንድ ቅዱስ መቅደስ ላይ የሚያምፁ ሁለት ሕዝቦች።

It is important to notice that the rebellion of both kings was in relation to the temple at Jerusalem, which is a symbol of the temple where Daniel saw Christ in chapter ten. Both these king’s histories align at the Ukrainian War, and in so doing they begin their testimony in 2014. They both were lifted up with military victories represented by the battle of Raphia in verse eleven. Raphia marks the borderland of the sixth kingdom of Bible prophecy and the threefold union of the Sunday law. It is also the border of the transition of the church militant unto the church triumphant.

Ma faydasa in la hubiyo in fallaagada labada boqorba ay la xidhiidheen macbudka Yeruusaalem, kaas oo astaan u ah macbudkii uu Daanyeel ku arkay Masiixa cutubka tobnaad. Taariikhaha labadan boqor waxay isku waafaqayaan Dagaalka Yukreyn, sidaasna waxay markhaatifurkooda ku bilaabayaan sannadka 2014. Labadooduba waxaa kor loo qaaday guulo ciidan oo lagu matalay dagaalkii Raafiya ee ku xusan aayadda kow iyo tobnaad. Raafiya waxay calaamad u tahay xuduudda boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah iyo midowga saddex-geesoodka ah ee sharciga Axadda. Sidoo kale waa xadka kala-guurka kaniisadda halganta ku jirta una gudbaysa kaniisadda guulaysata.

After 2014, the richest king announced his intention to run for the presidency in 2015. In 2020 the richest king, representing the Republican horn received its deadly wound that would later be healed. In 2022 the Ukrainian War escalated. Trump then returned in fulfillment of verse thirteen, in the election of 2024. In July of 2023, a voice in the wilderness was sounded. December 31, 2023 the Protestant horn was resurrected, as was the Republican horn in the election of 2024, when Trump returned and then in 2025 the foundation test ended with the arrival of the temple test.

2014-ны ис һойла, иң бай падишаһ 2015-ны президентлыҡҡа йүгереү ниәтен иғлан итте. 2020-лә Республика мөгөҙөн сағылдырған иң бай падишаһ һуңынан һауығасаҡ үлемесле яраһын алды. 2022-лә Украина һуғышы киҫкенләште. Унан һуң Трамп 2024 йылғы һайлауҙа ун өсөнсө аяттың үтәлеше рәүешендә кире ҡайтты. 2023 йылдың июлендә сүлдәге тауыш яңғыраны. 2023 йылдың 31 декабрендә протестант мөгөҙө тергеҙелде, шулай уҡ Республика мөгөҙө лә 2024 йылғы һайлауҙа, Трамп кире ҡайтҡан саҡта, тергеҙелде; һуңынан 2025-тә нигеҙ һынауы ғибәҙәтхана һынауы килеүе менән тамамланды.

1989

The truths which were unsealed in 1989 was twofold. The prophetic parallels of the reform movements and the last six verses of Daniel eleven were unsealed at the same time. There are certain prophetic rules that were employed to establish the initial message of verse forty. Some of those very truths are now the key to the hidden history of the very same verse where those prophetic gems were discovered. I’ll give you an example.

1989-ին բացված ճշմարտությունները երկկողմանի էին։ Վերափոխության շարժումների մարգարեական զուգահեռները և Դանիել տասնմեկերորդ գլխի վերջին վեց համարները բացվեցին միևնույն ժամանակ։ Կան որոշակի մարգարեական կանոններ, որոնք կիրառվեցին՝ հաստատելու քառասուներորդ համարի նախնական լուրը։ Այդ նույն ճշմարտություններից մի քանիսն այժմ հենց այն նույն համարի ծածուկ պատմության բանալին են, որտեղ հայտնաբերվեցին այդ մարգարեական գոհարները։ Ես օրինակ կտամ։

In 1989, there was no unified understanding in Adventism as to what the last six verses of Daniel represented. That lack of unification was twofold. There was no consensus of the meaning of the verses. Those who professed to have understanding of the verses presented human ideas mixed the theology of apostate Protestantism and Catholicism, the birthright heritage they received from their forefathers of the rebellion of 1863, when they fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion. Those individual ideas of what the verses were private interpretations, at best. Their ideas of the verses were either contradictory to basic prophetic application, and often contrary to the very premise they themselves identified of the verses.

1989 жылы Адвентизмде Даниял кітабының соңғы алты аяты нені білдіретіні жөнінде біртұтас түсінік болған жоқ. Бұл бірліктің жоқтығы екі қырлы болды. Аяттардың мағынасы жөнінде ортақ келісім болған жоқ. Аяттарды түсінеміз деп мәлімдегендер адамдық ойларды жолдан тайған протестантизм мен католицизмнің теологиясымен араластырып ұсынды; бұл — олар 1863 жылғы бүліктің ата-бабаларынан, Еробоғамның негіз қалаушы бүлігінде тілалмайтын пайғамбардың рөлін атқарған кезде, мұралық сыбаға ретінде қабылдап алған рухани мұрасы еді. Бұл аяттар туралы олардың жекелеген түсініктері, ең жақсы дегенде, жеке-дара түсіндірмелер ғана болды. Аяттар жөніндегі олардың көзқарастары не пайғамбарлық қолданудың негізгі қағидаларына қайшы келді, не, көп жағдайда, сол аяттар туралы өздері айқындаған түпкі алғышарттың өзіне қарсы болды.

What we saw in the verses was a consistent understanding of all six verses. It was the consistency of the message we saw that encouraged me to present my understanding, even when I knew all of Adventism rejected what I understood. What we understood of those verses was published first in 1996, and the understanding there set forth has only grown stronger as time has marched out over thirty years!

तेन्या वर्सेसेंत आमकां दिसलें, ते सगळ्या स सहा वर्सांचें एकसारकें समजप आशिल्लें. आमी पळयिल्या संदेशाची ती एकसारखेपणाच म्हाका म्हजें समजप मांडपाक धीर दिलो, जरी म्हाका म्हायती आशिल्ली की मी समजिल्लेलें सगळें अॅडव्हेंटिझम फेटाळटा. ह्या वर्सांबद्दल आमी समजिल्लेलें आद्यां 1996 वर्सांत प्रकाशित जालें, आनी थंय मांडिलेलें समजप, तीस वर्सांचो काळ सरत गेल्यार, फकत आनीक बळकट जातलें!

If you consider the very first reference in the magazine The Time of the End, you find Testimonies, volume 9, page 11. Five years before 9/11, the magazine starts with 9/11. One of those understandings that encouraged me was in understanding that at “the time of the end” in verse forty, the kings of the north and south were spiritual, not literal powers. At that time, I already knew that Sister White said that the books of Daniel and Revelation are the same book, and that the same line of prophecy that is in Daniel, is taken up by John in the Revelation. I had found that in Revelation eleven, which was fulfilled in the history surrounding the time of the end in 1798; Sister White’s commentary upon the chapter clearly teaches that France was spiritual Egypt, and she was just as clear that in Revelation seventeen, the whore upon the beast was spiritual Babylon.

Eger siz “The Time of the End” jurnalındağı eñ birinşi siltemeni qarasañız, Testimonies, 9-tom, 11-betti tabasıñız. 9/11-den bes jıl burın, bul jurnal 9/11-men bastaladı. Meni jigerlendürgen tüsinikterdiñ biri — qırıqınşı ayattağı “aqırzaman vaqtında” soltüstik pen oñtüstik patşaları tikeley emes, ruḥani küshter ekenin tüsinu edi. Sol kezde men artıq Sister White-tyñ Daniel men Aşılu kitapтары bir ğana kitap ekenin, äri Danieldegi sol bir payğambarlıq jelisiniñ John tarapınan Aşılu kitabında jalğastırılğanın aytqanın biletin edim. Men munı Aşılu on birinşi tarawında taptım; ol 1798 jılğı aqırzaman waqıtı aynalasındağı tarihta orındalğan edi; Sister White-tyñ osı tarawğa bergen tüsindirmesi Franśiyanıñ ruḥani Mısır ekenin anıq üyretedi, sonday-aq ol Aşılu on jetinşi tarawında janıwardıñ üstindegi zïnaqor äyel ruḥani Babil ekenin de sonday-aq anıq aytadı.

Sister White’s identification of those two powers is in The Great Controversy, and those comments tie together John and Daniel’s testimony. The definition of the king of the south in Daniel chapter eleven is the power that controls Egypt, and the king of the north is the power who controls Babylon. When the Bible and Spirit of Prophecy worked in tandem to establish a truth by bringing Daniel and Revelation together to prove the point, was something I could never surrender to any misguided theologian, or misguided self-appointed leader of a self-supporting ministry.

အစ်မဝှိုက်က ထိုအာဏာနှစ်ရပ်ကို သတ်မှတ်ဖော်ပြထားခြင်းမှာ *The Great Controversy* တွင်ရှိပြီး၊ ထိုမှတ်ချက်များသည် ယောဟန်နှင့် ဒံယေလတို့၏ သက်သေခံချက်ကို အတူတကွ ချိတ်ဆက်ပေးသည်။ ဒံယေလ အခန်းကြီး ၁၁ တွင် “တောင်ဘက်၏ မင်းကြီး” ဟု ဆိုသည်မှာ အီဂျစ်ကို ထိန်းချုပ်သော အာဏာဖြစ်ပြီး၊ “မြောက်ဘက်၏ မင်းကြီး” ဟု ဆိုသည်မှာ ဘာဗီလုန်ကို ထိန်းချုပ်သော အာဏာဖြစ်သည်။ သမ္မာကျမ်းနှင့် ပရောဖက်ပြုချက်၏ ဝိညာဉ်တော်သည် ဒံယေလနှင့် ဗျာဒိတ်ကျမ်းကို အတူတကွ ယူဆောင်လာ၍ ထိုအချက်ကို သက်သေပြကာ သမ္မာတရားတစ်ရပ်ကို တည်ထောင်ရန် အပြိုင်အဆိုင် ပူးပေါင်းဆောင်ရွက်ခဲ့သောအခါ၊ ထိုအရာကို လမ်းမှားသို့ ရောက်နေသော ဘာသာရေးသမားတစ်ဦးတစ်ယောက်ထံသို့ဖြစ်စေ၊ ကိုယ်တိုင်ခန့်အပ်ထားသော ကိုယ်ထူကိုယ်ထ သာသနာရေးလုပ်ငန်း၏ ခေါင်းဆောင်တစ်ဦးတစ်ယောက်ထံသို့ဖြစ်စေ၊ ကျွန်ုပ် မည်သည့်အခါမျှ လက်လွှတ်အပ်နှံမည် မဟုတ်ပါ။

To understand Ptolemy and Uzziah as symbols of the battle of Raphia and the fallout that occurs after their hearts are lifted up, is to be governed by the fact that Ptolemy represents the dragon power who defeats the proxy power of Rome, only to lose to the proxy power who had defeated Ptolemy in verse ten and in 1989. The historical distinctions are purposeful and important.

Pahtǒlemayo ena Ujjaya a paamkue wangkya thina Raphia yati wa nayat kyi thee apya e ti hte la shwe thwa pyi nout hma pyit pyaung myar ko simiik hmu aphyit naing ngan hmu hma hmu hkrae ya chin ga, Pahtǒlemayo thi Rome ei kozaa pyu taik hmu aanaashin ko aung myin thau dragon aanaashin ko kozaa pyu de hmu phyit pyi, de nauk verse ten hna 1989 hnit twin Pahtǒlemayo ko aung myin khe de kozaa pyu aanaashin hma shone nain de hmu ko a-che-hkan yin de hmu phyit thi. Thamaing a-hkyin a-hchar myar ga uddi-paing nga pyu htar de hma hote, a-yei-gyi le phyit thi.

Uzziah receives the mark of the beast when he attempts to bring church and state together, Uzziah is the glorious land, and the glorious land was a major argument in the beginning of the message in 1989. Is the glorious land the United States, or is it the Seventh-day Adventist church? Those who then held to the erroneous idea that the glorious land is the Adventist church, along with any who still do—would argue that the glorious holy mountain of verse forty-five was clearly God’s church, so that meant to them, that a mountain and a land were the same symbol. Standard human reasoning, I suppose.

عُزِّيَّا ينال سِمَةَ الوحش حين يحاول أن يجمع بين الكنيسة والدولة. وعُزِّيَّا هو الأرض البهيّة، وكانت الأرض البهيّة حُجّة رئيسة في بداية الرسالة سنة 1989. فهل الأرض البهيّة هي الولايات المتحدة، أم هي كنيسة الأدفنتست السبتيين؟ إن الذين كانوا آنذاك يتمسّكون بالفكرة الخاطئة القائلة إن الأرض البهيّة هي كنيسة الأدفنتست، ومعهم كل من لا يزال يتمسّك بها، كانوا سيجادلون بأن الجبل المقدّس البهيّ المذكور في الآية الخامسة والأربعين كان بوضوح كنيسة الله، وهذا كان يعني لهم أن الجبل والأرض هما الرمز نفسه. إنه، على ما أظن، المنطق البشري المألوف.

Uzziah is the glorious land, and Ptolemy is Egypt. Uzziah, as the glorious land has the two horns of Protestantism and Republicanism. The political manifestation of Ptolemy is communism and its varied forms, and the religious manifestation of Ptolemy is spiritualism and its varied forms. A characteristic of the dragon power is that it is a confederacy, but the false prophet, who is the glorious land is a single nation with two horns.

ഓസീയാവു മഹിമയുള്ള ദേശമാണ്, പ്റ്റോളമി മിസ്രയീമാണ്. മഹിമയുള്ള ദേശമായ ഓസീയാവിന് പ്രൊട്ടസ്റ്റന്റിസത്തിന്റെയും റിപ്പബ്ലിക്കനിസത്തിന്റെയും രണ്ടു കൊമ്പുകളുണ്ട്. പ്റ്റോളമിയുടെ രാഷ്ട്രീയ പ്രത്യക്ഷീകരണം കമ്മ്യൂണിസവും അതിന്റെ വിവിധ രൂപങ്ങളും ആകുന്നു; പ്റ്റോളമിയുടെ മതപരമായ പ്രത്യക്ഷീകരണം സ്പിരിച്വലിസവും അതിന്റെ വിവിധ രൂപങ്ങളും ആകുന്നു. പാമ്പിന്റെ ശക്തിയുടെ ഒരു സവിശേഷത അത് ഒരു കൂട്ടായ്മയാണെന്നതാണ്; എന്നാൽ മഹിമയുള്ള ദേശമായ വ്യാജപ്രവാചകൻ രണ്ടു കൊമ്പുകളുള്ള ഏകജാതിയാണ്.

Daniel eleven verse forty established that the United States was the proxy power of the papacy when the Soviet Union was swept away in 1989. This truth aligns with the role of the two-horned earth beast of Revelation thirteen, for the two books are the same.

Daniel once eusebere fɔti kyerɛɛ sɛ Amɛrika Nkabomman no yɛɛ papa no ananmusifo tumi bere a wɔde so Soviet Union no fii hɔ wɔ afe 1989 mu no. Saa nokware yi ne Adiyisɛm ti dumiɛnsa mu asase so aboa mmɛn abien no dwumadi hyia, efisɛ nwoma abien no yɛ pɛ.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

Ва бинаянгизки, ердан яна бир маҳлуқ чиқиб келди; унинг қўзичоқникига ўхшаш икки шохи бор эди, аммо аждарҳодек сўзлар эди. У биринчи маҳлуқнинг барча ҳокимиятини унинг ҳузурида амалга оширади ва ерни ҳамда унда яшовчиларни ўлимли яраси тузалган биринчи маҳлуққа сажда қилишга мажбур қилади. Ваҳий 13:11, 12.

Revelation thirteen identifies the United States as the proxy power of the Papacy, for the earth beast “exerciseth al the power of the” beast out of the sea that came “before him.” In verse two the dragon of pagan Rome had given the Papacy its power, seat and great authority. The word translated as “power” means power, but in verse twelve it is a different word that is translated as “power,” meaning “delegated authority.”

Апокаліпсис тринадцятий ототожнює Сполучені Штати як силу-уповноваженого представника Папства, бо звір із землі «виконує всю владу» звіра з моря, що вийшов «перед ним». У другому вірші дракон язичницького Риму дав Папству його силу, престол і велику владу. Слово, перекладене як «сила», означає силу, але у дванадцятому вірші вжито інше слово, перекладене як «влада», що означає «делеговану владу».

The United States is the proxy power of the papacy, who has been typified by pagan Rome, who gave its military and economic support to the papacy as set forth in verse two. In doing so pagan Rome typified the United States who would also give its “chariots, ships and horsemen” to do the dirty-work of the papal power.

Stati Uniti America-ukax papadon ch’amanchir ch’amakipawa, uka papadonax paganu Roma satampiw uñacht’ayata, jupaw papadonarux ejercitopampi ukhamarak qullqituqit yanapt’äwip churäna, kunjamtï payïr versículon qhanañchaski ukhama. Ukham lurasa, paganu Romax Estados Unidos markaruw uñacht’ayäna, jupax ukhamarakiw “carro, barconaka ukhamarak caballeronaka” churani, papal ch’aman q’añu luräwinakap lurañataki.

When the three battles of verse ten, eleven and fifteen were fulfilled in history, Antiochus Magnus was at each battle. This fact identifies that the power represented in the three battles is a proxy power of the beast, for it is always Antiochus, and Antiochus in 1989 was the proxy power of the United States.

حبالَ مَعَرَكوتِ ثَلَاثَه الَّذِينَ ذُكِروا في الآيات العشر والحَدا عَشَر والخَمسَ عَشَر تمّوا في التاريخ، كان أنطيوخس مَغنوس حاضِرًا في كلِّ مَعركه. وهذه الحقيقه تُحدِّد أن القوّه المُمَثَّله في المَعَرَكوتِ الثَّلاث هي قوّهٌ وكيليهٌ للوحش، لأنّه يكون دائمًا أنطيوخس، وكان أنطيوخس في 1989 القوّه الوكيليه للولايات المتّحده.

The three battles that lead to the Sunday law of verse sixteen bear the signature of Alpha and Omega, and also the structure of truth. It is the United States in the first battle and the third battle, identifying an alpha and omega in the first and last battle. The three battles that lead to the Sunday law of verse sixteen also bear the signature of truth. The proxy power of Nazi Ukraine is the battle in the middle that represents the rebellion of the middle waymark in the framework of the Hebrew word truth. The three battles represent 1989 unto the Sunday law, which means they represent the “hidden history” of verse forty.

Vi ṣîng sām cuộc chiến dẫn đến đạo luật Chúa Nhật của câu mười sáu mang dấu ấn của Alpha và Omega, đồng thời cũng mang cấu trúc của lẽ thật. Chính Hoa Kỳ xuất hiện trong cuộc chiến thứ nhất và cuộc chiến thứ ba, qua đó nhận diện một alpha và omega trong cuộc chiến đầu tiên và cuộc chiến cuối cùng. Ba cuộc chiến dẫn đến đạo luật Chúa Nhật của câu mười sáu cũng mang dấu ấn của lẽ thật. Quyền lực uỷ nhiệm của Nazi Ukraine là cuộc chiến ở giữa, tượng trưng cho sự phản nghịch của dấu mốc ở giữa trong khuôn khổ của từ Hê-bơ-rơ “lẽ thật”. Ba cuộc chiến ấy tượng trưng cho giai đoạn từ năm 1989 cho đến đạo luật Chúa Nhật, nghĩa là chúng tượng trưng cho “lịch sử ẩn giấu” của câu bốn mươi.

Verse eleven of Revelation eleven identifies 2023, as the point where both horns are resurrected. Daniel eleven, verse eleven identifies the very same period of history. The internal line of prophecy and the external line of prophecy align in 2023. The internal line is the “thing” Daniel understood and the external line is the “vision” he understood.

Ошк.нын он биринчи аяты 2023-жылды эки мүйүз тең тирилген учур катары аныктайт. Дан.нын он биринчи аяты дал ошол эле тарыхый мезгилди аныктайт. Пайгамбарлыктын ички сызыгы менен тышкы сызыгы 2023-жылы дал келет. Ички сызык — Даниел түшүнгөн «нерсе», ал эми тышкы сызык — ал түшүнгөн «көрүнүш».

The temple test that Daniel illustrates began at the twenty-second day, and twenty-two years after 9/11, which is the point that Isaiah entered the temple brings you to 2023. Isaiah identifies the death of Uzziah after living with leprosy for eleven years at 9/11. The work of erecting the temple consists of first laying the foundation, and thereafter erecting the temple and placing the cap stone which then leads to the third litmus test, represented by the feast of trumpets in the line of Leviticus twenty-three. The internal work of the everlasting gospel is accomplished during the history of the external line. In verse eleven Putin has been typified by Ptolemy, and king Uzziah provides a second witness to the illustration of the king of the south who is lifted up through military success, who thereafter attempts to insert themselves into the realm of religion.

தானியேல் எடுத்துக்காட்டும் ஆலயச் சோதனை இருபத்திரண்டாம் நாளில் ஆரம்பமானது; மேலும் 9/11க்கு இருபத்திரண்டு ஆண்டுகள் கழித்து, அதாவது ஏசாயா ஆலயத்திற்குள் பிரவேசித்த அந்தக் கட்டத்தை, 2023ஆம் ஆண்டிற்குக் கொண்டு செல்கிறது. ஏசாயா, பதினொன்று ஆண்டுகள் குஷ்டரோகத்தோடு வாழ்ந்த பின்னர் உசியாவின் மரணத்தை 9/11இல் அடையாளப்படுத்துகிறார். ஆலயத்தை எழுப்பும் பணி முதலில் அஸ்திவாரத்தை இடுவதிலும், அதன் பின்பு ஆலயத்தை எழுப்பி, முடிக்கல்லை வைத்து நிறைவு செய்வதிலும் அமைந்துள்ளது; இதுவே பின்னர் லேவியராகமம் இருபத்து மூன்றாம் அதிகாரத்தின் வரிசையில் எக்காளப் பண்டிகையால் பிரதிநிதித்துவப்படுத்தப்படும் மூன்றாவது பரிசோதனைக் கல்லிற்குக் கொண்டு செல்கிறது. நித்திய சுவிசேஷத்தின் உள்வழிப் பணி, வெளிப்புற வரியின் வரலாற்றுக் காலப்பகுதியில் நிறைவேற்றப்படுகிறது. பதினொன்றாம் வசனத்தில் ப்டோலமியால் புட்டின் முன்னடையாளமாகக் காட்டப்பட்டுள்ளார்; மேலும் உசியா ராஜா, இராணுவ வெற்றியின் மூலம் உயர்த்தப்பட்டு, அதன்பின்னர் மார்க்கத்தின் வட்டாரத்துக்குள் தம்மை நுழைத்துக்கொள்ள முயலுகிற தெற்கின் ராஜாவைப் பற்றிய எடுத்துக்காட்டிற்கு இரண்டாம் சாட்சியைக் கொடுக்கிறார்.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

୧୍‌ଦକ୍ଷିଣର ରାଜା କ୍ରୋଧରେ ଉଦ୍ଦୀପ୍ତ ହେବେ, ଏବଂ ସେ ବାହାରିଆସି ତାଙ୍କ ସହିତ, ଅର୍ଥାତ୍ ଉତ୍ତରର ରାଜା ସହିତ, ଯୁଦ୍ଧ କରିବେ; ଏବଂ ସେ ଏକ ବିଶାଳ ସେନାସମୂହକୁ ସମାବେଶ କରିବେ; କିନ୍ତୁ ସେହି ସେନାସମୂହ ତାହାଙ୍କ ହସ୍ତରେ ସମର୍ପିତ ହେବ। ଏବଂ ସେ ସେହି ସେନାସମୂହକୁ ଦୂର କରିଦେଇଲେ ପରେ, ତାହାଙ୍କ ହୃଦୟ ଗର୍ବିତ ହେବ; ଏବଂ ସେ ଅନେକ ଦଶସହସ୍ରଙ୍କୁ ପତନ କରିଦେବେ; କିନ୍ତୁ ଏହାଦ୍ୱାରା ସେ ସଶକ୍ତ ହେବେ ନାହିଁ। ଦାନିଏଲ ୧୧:୧୧, ୧୨।

Uriah Smith addresses Ptolemy Philopator’s history and his attempt to offer sacrifices in Jerusalem’s temple.

اوریہ سمتس بطلیموس فلوپیطور کی تاریخ اور یروشلیم کے ہیکل میں قربانیاں پیش کرنے کی اُس کی کوشش پر گفتگو کرتا ہے۔

“Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

«پتولمیوس اس حکمت سے محروم تھا کہ اپنی فتح سے اچھا فائدہ اٹھاتا۔ اگر وہ اپنی کامیابی کا تعاقب کرتا تو غالباً تمام مملکتِ انطیوخس کا مالک بن جاتا؛ لیکن صرف چند دھمکیوں اور چند خوف دلانے والی باتوں پر اکتفا کرتے ہوئے اس نے صلح کر لی، تاکہ وہ اپنے آپ کو اپنی حیوانی شہوتوں کی بلاخلل اور بےقید مفرط تسکین کے حوالے کر دے۔ یوں، اپنے دشمنوں پر غالب آ کر بھی وہ اپنی بدیوں سے مغلوب ہو گیا، اور اس عظیم نام سے غافل ہو کر جو وہ قائم کر سکتا تھا، اپنی عمر عیش و عشرت اور فحش کاری میں گزارتا رہا۔»

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where the Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand according to Eusebius, sixty thousand according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and the massacre of the Jews, certainly were not calculated to strengthen him in his kingdom, but were sufficient rather almost totally to ruin it.” Uriah Smith, Daniel and the Revelation, 254.

«قلبُه به‌سبب کامیابی‌اش برافراشته شد، امّا از آن نیرومند نگردید؛ زیرا بهره‌گیری ننگین او از آن، موجب شد که رعایای خودِ او بر ضدّش به شورش برخیزند. امّا برافراشتگیِ قلب او به‌ویژه در رفتارهایش با یهودیان آشکار شد. چون به اورشلیم آمد، در آنجا قربانی‌ها تقدیم کرد، و سخت مشتاق بود که برخلاف شریعت و آیین آن مکان، به قدس‌الاقداسِ هیکل وارد شود؛ امّا چون، هرچند با دشواری بسیار، از این کار بازداشته شد، آن مکان را در حالی ترک کرد که از تمامی قوم یهود به شدّت در خشم بود، و بی‌درنگ بر ضدّ ایشان آزار و تعقیبی هولناک و بی‌امان را آغاز کرد. در اسکندریه، جایی که یهودیان از روزگار اسکندر اقامت داشتند و از امتیازاتِ برخوردارترین شهروندان بهره‌مند بودند، در این آزار و تعقیب، بنا بر اوسبیوس چهل هزار تن، و بنا بر جروم شصت هزار تن، کشته شدند. شورش مصریان و کشتار یهودیان، بی‌گمان، از اموری نبود که او را در پادشاهی‌اش نیرومند سازد، بلکه بیشتر برای آن کافی بود که آن را تقریباً به‌کلی به ویرانی کشاند.» Uriah Smith, Daniel and the Revelation, 254.

Ptolemy Philopator’s military victory at Raphia in 217 BC, did not strengthen Ptolemy, but it caused “his heart to be lifted up.” Victory in the Ukrainian War will not strengthen Putin, but it will “lift up his heart,” as did military success cause king Uzziah to lift up his heart.

Год 217 до н.э., военная победа Птолемея Филопатора при Рафии не укрепила Птолемея, но привела к тому, что «вознеслось сердце его». Победа в Украинской войне не укрепит Путина, но «вознесёт сердце его», подобно тому как военный успех побудил царя Озию вознести своё сердце.

And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones. And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 2 Chronicles 26:14–16.

ન્યાં ઉઝ્ઝિયાએ સમગ્ર સેનાદળ માટે ઢાલો, ભાલા, ટોપ, બખ્તરો, ધનુષ્યો અને પથ્થરો ફેંકવા માટે ગોફણો તૈયાર કરાવ્યા. અને તેણે યેરૂશાલેમમાં કુશળ પુરુષોએ શોધી કાઢેલાં યંત્રો બનાવડાવ્યાં, જેથી તે મીનારો ઉપર અને કિલ્લેબંધી ઉપર રાખવામાં આવે, અને તેમના દ્વારા બાણો અને મોટા પથ્થરો છોડવામાં આવે. અને તેનું નામ દૂર દૂર સુધી પ્રસિદ્ધ થયું; કારણ કે તેને અદ્ભુત રીતે સહાય મળતી રહી, જ્યાં સુધી તે બળવાન ન બન્યો. પરંતુ જ્યારે તે બળવાન થયો, ત્યારે તેનું હૃદય તેના વિનાશ સુધી ગર્વથી ઊંચું ઉઠ્યું; કારણ કે તેણે યહોવા પોતાના દેવ વિરુદ્ધ અતિક્રમણ કર્યું, અને ધૂપની વેદી ઉપર ધૂપ સળગાવવા માટે યહોવાના મંદિરમાં પ્રવેશ્યો. 2 કાળવૃત્તાંત 26:14–16.

Two southern kings whose hearts were lifted up from military victories, attempted to enter the same temple and offer and offering, which only a priest was allowed to do. In both cases, the priests resisted the proud kings attempts to do so. One king then initiated a retaliation upon the Jews, and the other was struck in the forehead with leprosy.

دو پادشای جنوبی که دل‌هایشان از پیروزی‌های نظامی مغرور شده بود، کوشیدند به همان معبد داخل شوند و قربانی‌ای تقدیم کنند؛ کاری که تنها کاهن اجازه داشت آن را انجام دهد. در هر دو مورد، کاهنان در برابر تلاش پادشاهان مغرور برای انجام این کار ایستادگی کردند. آنگاه یکی از آن پادشاهان انتقام‌جویی‌ای را بر یهودیان آغاز کرد، و دیگری در پیشانی به جذام مبتلا شد.

And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write. 2 Chronicles 26:17–22.

Кәндийә әзәрияһ униң кәйнидин кирди, униң билән биллә Пәрвәрдигарниң сәксән роһанийи — батур адәмләр — бар иди. Улар Уззия падишаға қарши туруп, униңға мундақ деди: «Әй Уззия, Пәрвәрдигарға хушбуй яқиш саңа мунасивәтлик әмәс; бәлки хушбуй яқишқа муқәддәс қилинған Һарун оғуллиридин болған роһанийларға мунасивәтликдур. Муқәддәс җайдин чиқип кәткин; чүнки сән тәҗавуз қилдиң; бу иш саңа Пәрвәрдигар Худаниң алдидин иззәт елип кәлмәйду.» Шу чағда Уззия ғәзәпләнди, униң қолида хушбуй яқидиған бир мәҗмәр бар еди; у роһанийларға ғәзәплинип турғанда, Пәрвәрдигарниң өйидә, хушбуй қурбангаһиниң йенидә, роһанийларниң алдида униң пешанисидә песә чиқип кәтти. Баш роһаний Әзәрияһ вә барлиқ роһанийлар униңға қариди, вә мана, у пешанисидә песә болуп қапту; улар уни у йәрдин дәрһал чиқиривәтти; һәтта у өзиму алдирап чиқип кәтти, чүнки Пәрвәрдигар уни урувәткән еди. Уззия падиша өлгән күнигичә песә болуп қалди вә песә болғини үчүн айрим бир өйдә турди; чүнки у Пәрвәрдигарниң өйидин айриветилгән еди. Униң оғли Йотам падишаниң сарай ишлириниң үстидә болуп, жут хәлқигә һөкүм қилатти. Әнди Уззияниң қалған ишлирини, аввали билән ахирини, Амоз оғли пәйғәмбәр Ишая язди. 2 Тарихнамә 26:17–22.

In 2014, the globalists of Europe and the Obama regime initiated a color revolution upon the nation of the Ukraine. In 2022 Russia began an invasion that will ultimately lead to a victory for Putin and Russia; represented by Ptolemy and Uzziah, the kings of the south. Verse twelve says that after the victory of Putin, “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” History then records a progressive demise of his kingdom.

Anu 2014, n'Europe globaliste no nadhesiad Obama no nquallud ma color revolution iti v-opublo d'Ukraine. Anu 2022, Rusia qesad ma invasión që, en fin, no najjer ta ma victoria para Putin ha Rusia; representad de Ptolemeo ya Uzzías, n'reyes d'al Sur. El versículo doce dis që, depués de la victoria de Putin, “su corazón se exaltará; y derribará a muchas decenas de millares: mas no será fortalecido por ello.” Y la historia, entonses, registra ma ruina progresiva de su reino.

The progressive demise led to his death, and by the time Antiochus the Great retaliates for his loss at Raphia, Antiochus was no longer engaged with Ptolemy Philopator, Antiochus was then addressing a young child who was then Egypt’s ruler. A child is a symbol of the last generation, so at one level the child king that Antiochus defeats at Panium is the final generation of the kingdom of the south. At the practical level the child king represents weakness in relation to Antiochus’s strength.

ज्यागतमक रुपेँ हुँदै गएको पतनले ओकर मृत्यु भेलक, आ जखन धरि Antiochus the Great, Raphia मे भेल अपन हारक प्रतिशोध लैत अछि, तखन धरि Antiochus आब Ptolemy Philopator सँ जुझि रहल नहि छल, बल्कि Antiochus तखन एकटा नवजात बालकक संग व्यवहार कऽ रहल छल, जे तखन मिस्रक शासक छल। बालक अंतिम पीढ़ीक प्रतीक होइत अछि, तेँ एक स्तर पर Panium मे Antiochus द्वारा पराजित बालक-राजा दक्षिणक राज्यक अंतिम पीढ़ि अछि। व्यवहारिक स्तर पर, बालक-राजा Antiochusक सामर्थ्यक अपेक्षामे दुर्बलताक प्रतिनिधित्व करैत अछि।

“The peace concluded between Ptolemy Philopater and Antiochus lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history.” Uriah Smith, Daniel and the Revelation, 255.

«پتولیـمی فیلوپاتِر و اَنتیوخوس ئاراسین ئاریسىندا تۈزۈلگەن تىنچلىق ئون تۆت يىل داۋاملاشتى. بۇ ئارىلىقتا، پتولىمى ھەددىدىن زىيادە ئىچكىنچىلىك ۋە ئايش-ئىشرەت سەۋەبىدىن ئۆلدى، ھەمدە ئۇنىڭ ئورنىغا ئوغلى، شۇ چاغدا تۆت ياكى بەش ياشلىق بالا بولغان پتولىمى ئېپىفانِس ئۆتتى. شۇنىڭ بىلەن بىر ۋاقىتتا، اَنتیوخوس ئۆز پادىشاھلىقىدىكى ئىسياننى باستۇرۇپ، شەرق تەرەپلىرىنى بويسۇنۇپ، ئۇلارنى ئىتائەتتە تۇراقلاشتۇرغاندىن كېيىن، مىسىر تەختىگە ياش ئېپىفانِس چىققاندا، ھەر قانداق بىر يۈرۈش ئۈچۈن بوش ۋاقتى بار ئىدى؛ ۋە بۇنى ئۆز ھۆكۈمرانلىقىنى كېڭەيتىش ئۈچۈن قولدىن چىقىرىۋېتىشكە بولمايدىغان ئىمكانىيەت دەپ قاراپ، «ئالدىنقىدىنمۇ چوڭ» غايەت زور بىر قوشۇن توپلىدى (چۈنكى ئۇ شەرققە قىلغان يۈرۈشىدە نۇرغۇن كۈچ توپلىغان ۋە زور بايلىقلارنى قولغا كىرگۈزگەن ئىدى)، ۋە بوۋاق پادىشاھ ئۈستىدىن ئاسان غەلىبە قىلىشنى كۈتۈپ، مىسىرغا قاراپ يولغا چىقتى. ئۇنىڭ قانداق مۇۋەپپەقىيەت قازانغانلىقىنى بىز ھازىرلا كۆرىمىز؛ چۈنكى بۇ يەردە بۇ پادىشاھلىقلارنىڭ ئىشلىرىغا يېڭى مۇراkkەپلىكلەر كىرىدۇ، ۋە تارىخ سەھنىسىگە يېڭى رول ئوينىغۇچىلار كىرگۈزۈلىدۇ.» Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Uyuur Kralı

To outline the final steps of Russia, is to outline the final steps of the prophetic king of the south. A prophetic characteristic of the spiritual king of the south that arrived in prophetic history at the time of the end in 1798—is how it comes to its end. It is also a prophetic characteristic of the king of the north, and the false prophet. Each of the three powers that lead the world to Armageddon have endings that are specifically identified in God’s Word. Whatever happens to Putin and Russia will have been typified with past lines of the king of the south.

یوەڵدنەوەی هەنگاوە کۆتایییەکانی ڕووسیا، واتە دیاریکردنی هەنگاوە کۆتایییەکانی پاشای پێشبینی‌کراوی باشوورە. تایبەتمەندییەکی پێشبینی‌کراوی پاشای باشووری ڕۆحانی کە لە مێژووی پێشبینییدا لە کاتی کۆتایی لە ساڵی 1798 دەستی پێکرد—ئەوەیە چۆن بە کۆتایی خۆی دەگات. هەروەها ئەمە تایبەتمەندییەکی پێشبینی‌کراوی پاشای باکوور و پێغەمبەری درۆزنە. هەر یەکێک لەو سێ هێزەی کە جیهان بەرەو هەرماگدۆن ڕێبەری دەکەن، کۆتایییەکیان هەیە کە بە شێوەیەکی تایبەت لە وشەی خودادا ناسێنراوە. هەرچییەک بەسەر پوتین و ڕووسیا دێت، لە هێڵەکانی ڕابردووی پاشای باشووردا وێنەکراو بووە.

The examples of the spiritual king of the south’s demise were typified by the demise of the first spiritual king of the south, who was atheistic France during the period of the Revolution. The demise of the southern kingdom includes the demise of the southern king. Napoleon’s demise corresponds to the demise of France, and aligns with the demise of the next kingdom of the south, who was Russia. Russia as the modern king of the south began in revolution, just as France, as the king of the south, began with revolution.

ᎤᏓᏅᏙᎯ ᎤᏬᏴᎯ ᎠᏁᏴ ᎤᎬᏫᏳᎯ ᎤᏲᎱᏒ ᎤᏍᏕᎸᏙᗗ ᎤᏤᎵ ᎠᎦᏘᏯ ᎢᎬᏱᏱ ᎤᏓᏅᏙᎯ ᎤᏬᏴᎯ ᎠᏁᏴ ᎤᎬᏫᏳᎯ ᎤᏲᎱᏒ ᎬᏗ, ᎾᏍᎩ ᎠᏗᏒᎾ ᎠᏰᎵ ᎦᎸᏉᏗ ᏄᎵᏍᏔᏅ ᏆᎳᏂ ᎦᏙᎯᏳ ᎠᎴ ᎤᏓᏣᏓᎩ ᎠᎴᏅᏛ ᏥᏳᎩ ᎢᎦ. ᎠᏁᏴ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎤᏲᎱᏒ ᎤᏓᏑᏴᎢᎭ ᎤᏲᎱᏒ ᎠᏁᏴ ᎤᎬᏫᏳᎯ. ᎾᏉᎵᏲᏂ ᎤᏲᎱᏒ ᎠᏎ ᏗᎧᎿᎭᏩᏛ ᏆᎳᏂ ᎤᏲᎱᏒ ᎠᎴ ᎠᏍᏕᎸᏗ ᎾᏍᎩ ᎤᏲᎱᏒ ᎤᏪᏟ ᎠᏏᏴᏫ ᎠᏁᏴ ᎠᏰᎵ ᎤᎬᏫᏳᎯ, ᎾᏍᎩ ᏲᏏᏯ. ᏲᏏᏯ ᎢᏤ ᎪᎯ ᎢᎦ ᎠᏁᏴ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎤᏁᎢᏍᏗ ᎤᎵᏍᏔᏅ ᎤᏓᏣᏓᎩ ᎠᎴᏅᏛ ᎬᏗ, ᎾᏍᎩᏯ ᏆᎳᏂ, ᎠᏁᏴ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎠᏥᏍᏛ, ᎤᏁᎢᏍᏗ ᎤᎵᏍᏔᏅ ᎤᏓᏣᏓᎩ ᎠᎴᏅᏛ ᎬᏗ.

Revolution is a characteristic of the dragon, who is the symbol of the southern kings. The dragon, the primary symbol of the king of the south is Satan, and as he attempts a revolution at the end of the millennium, fire comes down out of heaven and devours him. His rebellion in heaven at the beginning was the alpha of his rebellion at the conclusion of the millennium.

قلاب خاصيةٌ من خصائص التنّين، الذي هو رمزُ ملوكِ الجنوب. والتّنّين، وهو الرمزُ الرئيسُ لملكِ الجنوب، هو الشيطان، وحين يحاول إحداثَ انقلابٍ في نهاية الألفية، تنزل نارٌ من السماء فتأكله. وكانت تمرّده في السماء في البدء هو الألفا لتمرّده عند ختام الألفية.

In 1798, France prophetically took the throne as the spiritual king of the south during the French Revolution. That revolution swept through the nations of Europe and ultimately arrived at the Russian Revolution that was quickly followed by the Bolshevik Revolution in the same year.

خدیده ۱۷۹۸ دِر، فرانسە پېغمبەرلیک جەھەتتىن فرانسە ئىنقىلابى جەريانىدا جەنۇبنىڭ روھانى پادىشاھى سۈپитидә تەختكە چىقتى. ئۇ ئىنقىلاب ياۋروپانىڭ مىللەتلىرى ئارىسىدىن سۈپۈرۈپ ئۆتۈپ، ئاخىرىدا روسىيە ئىنقىلابىغا يېتىپ باردى؛ ئۇنىڭ ئارقىسىدىن شۇ يىلىنىڭ ئۆزىدە بولشېۋىك ئىنقىلابى تېزلا يۈز بەردى.

The Russian Revolution of 1917 consisted of two main steps: the February Revolution (which overthrew the Tsarist monarchy, ended autocracy, and established a provisional government amid a period of dual power with the Soviets) and the October Revolution (also called the Bolshevik Revolution, where the Bolsheviks under Lenin seized power in a coup, leading to the establishment of Soviet rule and the path to socialism/communism).

Revolutiona Rusa del 1917 consistit de duo passos principal: le Revolution de Februario (que subverteva le monarchia tsarista, poneva fin al autocratia, e establiva un governamento provisori in medio de un periodo de duplice potestate con le Soviets) e le Revolution de Octobre (appellate etiam le Revolution Bolshevik, ubi le Bolsheviks sub Lenin seizeva le poter in un coup d’état, conducento al establimento del dominio sovietic e al via verso socialismo/communismo).

In historical analyses and revolutionary theory (particularly from Marxist perspectives like those of Trotsky, Luxemburg, and others drawing parallels), the French Revolution (1789–1799) is often seen as typifying or providing a schema for the course of the Russian events. The two steps of the French Revolution that typified these Russian phases are:

En los análisis históricos y en la teoría revolucionaria (particularmente desde perspectivas marxistas como las de Trotsky, Luxemburg y otros que establecen paralelos), la Revolución Francesa (1789–1799) es vista con frecuencia como un tipo o como proveedora de un esquema para el curso de los acontecimientos rusos. Las dos etapas de la Revolución Francesa que tipificaron estas fases rusas son:

The initial moderate/constitutional phase (roughly 1789–1792), which aligns with the February Revolution. This French phase began with the storming of the Bastille, the convening of the Estates-General/National Assembly, the abolition of feudal privileges, the Declaration of the Rights of Man, and the establishment of a constitutional monarchy under the Girondins and moderate reformers. It overthrew absolute monarchy but retained elements of bourgeois/liberal governance and dual/contested power structures (e.g., between the Assembly and the lingering monarchy). Similarly, February 1917 ended Tsarism, but led to a bourgeois provisional government and dual power with the Soviets.

Qallta chika / kamachikuq pacha (yaqa 1789–1792), mayqanmi febrero revolucionwan tupachisqa kachkan. Kay Francia pacha qallarin Bastilla nisqapa atipayninwan, Estados Generales / Asamblea Nacional nisqapa huñunakuyninwan, feudal privilegio-kunapa chinkachisqanwan, Declaración de los Derechos del Hombre nisqawan, hinaspa Girondino-kunapa chaymanta chika allichakuq reformador-kunapa uranpi huk kamachiywan muyurichisqa monarquía nisqapa sayachisqanwan. Kayqa absoluto monarquíata urmachirqan, ichaqa burgués/liberal gobernanza nisqapa wakin imakunata, chaynataq iskaychasqa / atipanakuq kamachiy sayaykunata waqaycharqan (kayhina, Asamblea nisqawan mana llipin chinkasqa monarquía nisqapa chawpipi). Hinallataq, febrero 1917 watapi Tsarismota tukuchirqan, ichaqa burgués provisional gobierno nisqaman pusarqan, hinaspa Soviet-kunawan kuska iskay kamachiyta paqarichirqan.
The radical/Jacobin phase (roughly 1792–1794, including the establishment of the First Republic, the execution of Louis XVI, and the Reign of Terror under Robespierre and the Jacobins/Committee of Public Safety) aligns with the October (Bolshevik) Revolution. The Jacobins seized power from the more moderate Girondins through radical action, declared a republic, suppressed counter-revolution, and pushed the revolution toward deeper social transformation and defense against internal/external threats. This mirrors how the Bolsheviks overthrew the provisional government, consolidated proletarian/dictatorship-of-the-proletariat rule, and advanced revolutionary socialism.

فازِ رادیکال/ژاکوبنی (تقریباً ۱۷۹۲ تا ۱۷۹۴، شامل تأسیس نخستین جمهوری، اعدام لوئی شانزدهم، و دوران وحشت تحت رهبری روبسپیر و ژاکوبن‌ها/کمیتهٔ نجات عمومی) با انقلاب اکتبر (بلشویکی) انطباق دارد. ژاکوبن‌ها از طریق اقداماتی رادیکال، قدرت را از ژیروندن‌های معتدل‌تر به دست گرفتند، جمهوری اعلام کردند، ضدانقلاب را سرکوب نمودند، و انقلاب را به سوی دگرگونی‌ای اجتماعیِ ژرف‌تر و دفاع در برابر تهدیدهای داخلی/خارجی سوق دادند. این امر بازتاب می‌دهد که بلشویک‌ها چگونه حکومت موقت را سرنگون کردند، حاکمیت پرولتاری/دیکتاتوری پرولتاریا را تحکیم بخشیدند، و سوسیالیسم انقلابی را پیش بردند.

These parallels emphasize how revolutions often follow a pattern: an initial broad uprising against the old regime (led by moderates/bourgeois forces), followed by a more extreme seizure of power by radicals to ‘save’ and deepen the revolution amid crisis. The Bolsheviks themselves consciously drew on the French example, viewing their October uprising as akin to the Jacobin coup—necessary to prevent counter-revolution and fulfill the revolution’s potential.

Akọñnọ́sọ̀ọ̀nà àfiwé wọ̀nyí tẹnumọ́ bí àwọn ìyípadà-olósèlú ṣe máa ń tẹ̀ lé àpẹẹrẹ kan ní ọ̀pọ̀ ìgbà: ìkọ̀kọ̀ àkọ́kọ́ tí ó gbòòrò sílẹ̀ lòdì sí ìjọba àtijọ́ (nípasẹ̀ ìdarí àwọn aláìfẹ́ẹ̀sùn/alágbàjọ-òwò), lẹ́yìn èyí ni ìgbàgbé agbára tí ó le koko jùlọ láti ọwọ́ àwọn alágbára-ìfẹ̀hónúhàn láti “gbà” ìyípadà-olósèlú náà là kí wọ́n sì mú un jinlẹ̀ sí i láàárín àjálù. Àwọn Bolsheviks fúnra wọn mọ̀ọ́mọ̀ fa lórí àpẹẹrẹ Faransé, ní ti rírọ̀ ìsọ̀tẹ́ Oṣù Kẹwàá wọn gẹ́gẹ́ bí ohun tí ó jọ ìpẹ̀yà Jacobin—gẹ́gẹ́ bí ohun tí ó ṣe pàtàkì láti dènà ìpadà-sẹ́yìn-ìyípadà-olósèlú àti láti mú agbára tí ìyípadà-olósèlú náà ní ṣẹ.

This typology appears in works like Trotsky’s History of the Russian Revolution (which explicitly compares the dual power phase in Russia to similar dynamics in France) and Rosa Luxemburg’s writings on the Russian events, where she notes the Russian Revolution’s first period (March–October) follows the schema of the French (and English) revolutions, with the Bolshevik takeover paralleling the Jacobin ascent.

اتا نو عڪسي پٺڀرائي ٽراٽسڪي جي ڪتاب *History of the Russian Revolution* ۾ ظاهر ٿئي ٿي (جنهن ۾ روس ۾ ٻيڻي اقتدار واري مرحلي جو فرانس ۾ ساڳين حرڪتن سان صريح مقابلو ڪيو ويو آهي)، ۽ روزا لڪسمبرگ جي روسي واقعن بابت تحريرن ۾ پڻ، جتي هوءَ نوٽ ڪري ٿي تہ روسي انقلاب جو پهريون دور (مارچ–آڪٽوبر) فرانسيسي (۽ انگريزي) انقلابن جي نقشووار ترتيب جي پيروي ڪري ٿو، جڏهن تہ بالشويڪ اقتدارگيري يعقوبي عروج سان متوازي بيهندي آهي۔

Jesus always illustrates the end with the beginning, and the demise of Napoleon as the first spiritual king of the south followed the waymarks at the beginning of the revolution, and in so doing represented the demise of the Soviet Union.

Yesus selalu menggambarkan akhir dengan permulaan, dan kejatuhan Napoleon sebagai raja rohani pertama dari selatan mengikuti tanda-tanda jalan pada permulaan revolusi, dan dengan demikian melambangkan kejatuhan Uni Soviet.

Napoleon’s progressive (step-by-step) demise aligns closely with the Soviet Union’s gradual decline and 1991 collapse, in the same typological framework where the French Revolution’s two phases prefigured the Russian Revolution’s February and October 1917 stages. The parallel extends into the post-radical consolidation phase (Bonapartism) and its inevitable unraveling. This draws from both general historical patterns and Marxist analyses (especially Trotsky’s in The Revolution Betrayed and related works), which treat Napoleon as the archetype of Bonapartism: a strongman regime that arises after a revolution’s radical peak, balances between classes, preserves key structural gains of the revolution (while suppressing its democratic thrust), builds a personal/military-bureaucratic empire, overextends, and then suffers a phased collapse leading to partial restoration of the old order.

ნაპოლეონის პროგრესირებადი (ეტაპობრივ-ეტაპობრივი) დაცემა მჭიდროდ შეესაბამება საბჭოთა კავშირის თანდათანობით დაცემასა და 1991 წლის კოლაფსს, იმავე ტიპოლოგიურ ჩარჩოში, რომელშიც საფრანგეთის რევოლუციის ორმა ფაზამ წინასწარ გამოსახა რუსეთის რევოლუციის 1917 წლის თებერვლისა და ოქტომბრის ეტაპები. ეს პარალელი ვრცელდება აგრეთვე პოსტრადიკალური კონსოლიდაციის ფაზაზე (ბონაპარტიზმი) და მის გარდაუვალ დაშლაზე. ეს გამომდინარეობს როგორც ზოგადი ისტორიული ნიმუშებიდან, ისე მარქსისტული ანალიზებიდანაც (განსაკუთრებით ტროცკის მიერ The Revolution Betrayed-ში და მასთან დაკავშირებულ ნაშრომებში წარმოდგენილიდან), რომლებიც ნაპოლეონს ბონაპარტიზმის არქეტიპად მიიჩნევს: ძლევამოსილი მმართველის რეჟიმად, რომელიც წარმოიშობა რევოლუციის რადიკალური მწვერვალის შემდეგ, კლასებს შორის წონასწორობას ინარჩუნებს, რევოლუციის ძირითად სტრუქტურულ მონაპოვარს იცავს (მიუხედავად იმისა, რომ მის დემოკრატიულ იმპულსს თრგუნავს), აყალიბებს პირად/სამხედრო-ბიუროკრატიულ იმპერიას, ძალებს გადააჭარბებს და შემდეგ განიცდის ეტაპობრივ კოლაფსს, რასაც ძველი წესრიგის ნაწილობრივი აღდგენა მოსდევს.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Napoletův bonapartistický vzestup má paralelu ve stalinistické konsolidaci

After the Jacobin radical phase and Thermidorian reaction (1794), the unstable Directory (1795–1799), Napoleon’s 18 Brumaire coup (1799) establishes the Consulate, then the Empire (1804). He codifies and exports bourgeois revolutionary gains (Napoleonic Code, end of feudal privileges, strong centralized state) but subordinates them to authoritarian rule, military glory, and a new elite.

Jacobiniyan qatı radikal mərhələdən və Termidorçu reaksiyadan (1794) sonra qeyri-sabit Direktorluq (1795–1799) gəlir; Napoleonun 18 Brümer çevrilişi (1799) Konsulluğu, daha sonra isə İmperiyanı (1804) təsis edir. O, burjua inqilabi nailiyyətlərini məcəllələşdirir və yayır (Napoleon Məcəlləsi, feodal imtiyazlarının ləğvi, güclü mərkəzləşdirilmiş dövlət), lakin bunları avtoritar idarəyə, hərbi şöhrətə və yeni elitanın hökmranlığına tabe edir.

After the Bolshevik/October radical phase and early Soviet experiments, bureaucratic degeneration sets in (especially from the mid-1920s). Stalin’s consolidation defeats the Left Opposition, enforces “socialism in one country,” and creates a police/military-bureaucratic dictatorship. The planned economy and nationalized property (core gains of October) are preserved but turned into tools of a privileged caste, with internationalism abandoned.

Bolşevik/Ekim devriminin radikal safhası ve Sovyetlerin ilk deneylerinin ardından, bürokratik yozlaşma baş gösterir (özellikle 1920’lerin ortalarından itibaren). Stalin’in iktidarı pekiştirmesi, Sol Muhalefet’i yenilgiye uğratır, “tek ülkede sosyalizm”i dayatır ve polisî/askerî-bürokratik bir diktatörlük kurar. Planlı ekonomi ile millîleştirilmiş mülkiyet (Ekim’in temel kazanımları) korunur; ancak bunlar, enternasyonalizm terk edilmiş olarak, ayrıcalıklı bir kastın araçlarına dönüştürülür.

In both cases, the revolutionary energy is “frozen” and redirected into state power and expansion under a single figure or apparatus (Trotsky explicitly called the Stalin regime a form of “Soviet Bonapartism,” closer to Napoleon’s Empire than the Consulate).

Har xaaladoodba, tamartii kacaanku waa la “barafoobiyey” waxaana dib loogu weeciyey awoodda dawladda iyo ballaadhinteeda iyadoo la hoos geeyey hal shakhsiyad ama hal hay’ad; Trotsky si cad ayuu nidaamkii Stalin ugu tilmaamay nooc ka mid ah “Bonapartism-ka Soofiyeedka,” oo uga dhowaa Boqortooyadii Napoleon marka loo eego Kunsulaatka.

The Step-by-Step Collapse

Էտապ առ Էտապ Փլուզումը

This is the core alignment—the decline is not one sudden event but a successive series of erosions driven by overextension, internal contradictions, military quagmires, loss of peripheral control, failed reforms, and final dissolution/restoration.

Ame qheqe nyiŋi kweya—wu tɛr tɛr ma kaŋ ŋwɛl pinyic cɛnŋic, ke e raan e pɛl pɛl me cɔk cɔk ma aa cɔl ke lɔŋ piou, dhuk me dɛ̈t ë kɔc, gɛm me yic, wiɛɛl me kɔc me yic cï guur, luɔi me aci gɔr, cïr me piny me yiic acï bɛi, luɔi me yïn cï kɔl agoor, ku thok me kɔtic/ruac me cen.

Napoleonic side (1812 to 1815)

1812 елдан 1815 елга кадәрге Наполеон ягы

1812: Disastrous invasion of Russia—Grande Armée (600,000 men) decimated by logistics, winter, and resistance. Catastrophic turning point; massive loss of prestige and manpower.

1812: الغزو الكارثي لروسيا — جرى إهلاك الجيش الكبير (600,000 رجل) بفعل الإمداد، والشتاء، والمقاومة. وكان ذلك نقطة تحوّل كارثية؛ وخسارة هائلة في الهيبة والقوى البشرية.
1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

1813: Contra él se forma una coalición; derrota en Leipzig (“Batalla de las Naciones”): pérdida de aliados y territorios alemanes; el imperio comienza a contraerse.
1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

1814: Ittifoqchilar Fransiyaning oʻziga bostirib kiradilar; Parij qulaydi; Napoleon taxtdan voz kechadi va Elbaga surgun qilinadi.
1815: Brief return (Hundred Days), final defeat at Waterloo; permanent exile to St. Helena; Bourbon monarchy restored (reactionary rollback of revolutionary gains, though not total—some legal/administrative changes survived).

1815: Qaytishqacha qisqa muddat (Yuz Kun), Vaterlooda yakuniy mag‘lubiyat; Muqaddas Yelena oroliga umrbod surgun; Burbonlar monarxiyasi tiklandi (inqilobiy yutuqlarning reaksion tarzda bekor qilinishi, biroq to‘liq emas edi — ayrim huquqiy va ma’muriy o‘zgarishlar saqlanib qoldi).

Soviet side (1970s to 1991)

ࡍࡀ࡚ࡉࡅࡋ ࡎࡅࡅࡉࡋࡕ (1970-ࡍ ܥܕ 1991)

Late 1970s–1980s: Economic stagnation (“zastoi” under Brezhnev), chronic shortages, technological lag, and crippling arms race with the US/NATO—systemic overextension begins to hollow out the economy.

1970-yillarning oxiri–1980-yillar: iqtisodiy turg‘unlik (Brejnev davridagi “zastoi”), surunkali tanqislik, texnologik ortda qolish hamda AQSH/NATO bilan holdan toydiruvchi qurollanish poygasi — tizimli ortiqcha zo‘riqish iqtisodiyotni ichidan yemira boshlaydi.
1979–1989: Afghanistan war—Soviet “Vietnam”; quagmire drains resources, morale, and international standing (note the ironic parallel: Napoleon destroyed in Russia; USSR bled in a rugged, resistant theater).

1979–1989: Janga Afghanistan—“Vietnam” ya Sovieti; mkwamo ulidhoofisha rasilimali, morali, na hadhi ya kimataifa (tazama mlingano wa kejeli: Napoleon aliangamizwa nchini Urusi; USSR ikatokwa damu katika uwanja mgumu na wenye upinzani mkali).
1985–1989: Gorbachev’s perestroika/glasnost reforms (attempted “saving” of the system, like some late Napoleonic adjustments) instead expose and accelerate contradictions; Eastern Bloc satellites revolt and break free (Berlin Wall falls November 9, 1989, regimes collapse across 1989–1990)—loss of the “outer empire,” exactly like Napoleon’s loss of allied states.

1985–1989: Reformes de perestroika/glasnost de Gorbachev (tentative de « sauver » le système, à l’instar de certains ajustements napoléoniens tardifs) exposent au contraire et accélèrent les contradictions ; les satellites du Bloc de l’Est se soulèvent et s’affranchissent (le mur de Berlin tombe le 9 novembre 1989, les régimes s’effondrent dans toute la région de 1989 à 1990) — perte de « l’empire extérieur », exactement comme la perte, par Napoléon, des États alliés.
1990–1991: Internal nationalist crises, republics declare sovereignty; August 1991 hardliner coup fails spectacularly; Gorbachev resigns December 25, 1991; USSR dissolves into 15 states. Capitalist restoration follows (Yeltsin-era shock therapy, oligarchs, privatization)—analogous to the Bourbon restoration: prerevolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

1990–1991: Միջազգային ազգայնական ճգնաժամեր, հանրապետությունները հռչակում են ինքնիշխանություն. 1991 թ. օգոստոսի կոշտ գծի կողմնակիցների հեղաշրջման փորձը խայտառակորեն տապալվում է. Գորբաչովը հրաժարական է տալիս 1991 թ. դեկտեմբերի 25-ին. ԽՍՀՄ-ը լուծարվում է՝ վերածվելով 15 պետությունների։ Հաջորդում է կապիտալիստական վերականգնումը (Ելցինի ժամանակաշրջանի «շոկային թերապիա», օլիգարխներ, սեփականաշնորհում) — անալոգ Բուրբոնների վերականգնմանը. նախահեղափոխական դասակարգային տարրերը (կամ դրանց համարժեքները) վերադառնում են՝ հետ շրջելով հեղափոխական սեփականատիրական հարաբերությունների լիակատար համակարգը, միաժամանակ պահպանելով վարչական որոշ ձևեր։

In both, the “empire” (French Continental System vs. Soviet Eastern Bloc/COMECON influence) fragments outward-in, internal decay accelerates, a final crisis exposes the hollowness, and the old social forces reassert (monarchy/capitalism). Bonapartism proves unsustainable—a “pyramid balanced on its point,” as Trotsky put it—because it rests on suppressing the revolution’s democratic base while defending (but distorting) its economic base amid hostile external pressures. The Soviet collapse was not “sudden” in the long view but the culmination of progressive internal rot, just as Napoleon’s empire did not vanish overnight but eroded through successive defeats until restoration.

Ɂelɂwenh-ɂi, ɂa “empire” (French Continental System vs. Soviet Eastern Bloc/COMECON influence) ɂilh ts’u ts’elhq̓in-ɂi ɂi ɂilh q’ew̓q̓éy̓us, ɂi lhq̓i ɂi ɂilh ts’its’úxwels t̓éx̱em, ɂi ɂa t̓ilhem ɂi ɂilh q̓weláw̓el t̓sɂéxw te stsq̓ey̓ús, ɂi ɂa sq̓it te q̓ʷelq̓ʷél̓q̓el te ɂilh q̓áq̓el te stám̓qem te sʔá:lh t̓éx̱em (monarchy/capitalism). Ɂa Bonapartism t̓sáts̓el te q̓ʷél̓q̓wel̓s t̓e ɂi ɂewá:lh t̓s’ó:qw—“a pyramid balanced on its point,” ɂi Trotsky q̓á:ls te—t̓s’í:ts’el te ɂi ɂi sq̓eléw̓es te democratic base te revolution, ɂi ɂa te ɂewá:lh ts’its’úxwels t̓e (but distorting) its economic base ɂelh te hostile external pressures. Ɂa Soviet collapse t̓s’ó:qw te ɂi “sudden” ɂi te q̓elq̓éyl̓ te t̓eqwél̓qwel̓s, t̓e ɂi ɂa téx̱em te culmination te progressive internal rot, swáy̓el te Napoleon’s empire t̓s’ó:qw te ɂi ɂewá:lh vanish overnight, t̓e ɂi ts’its’úxwels ɂelh te successive defeats ɂí te restoration.

The beginning and ending of France and the Soviet Union align with the testimony of king Uzziah and Ptolemy. Ptolemy IV Philopator wins a decisive victory at the Battle of Raphia (217 BC) against the king of the north (Antiochus III), but “he shall not be strengthened by it”—he makes peace instead of pressing the advantage, returns to luxury and self-exaltation, then (per the record preserved in 3 Maccabees 1–2) Ptolemy visits Jerusalem after his triumph. His heart lifted up, he attempts to enter the Holy of Holies and offer sacrifice himself—an act of usurpation and defiance against the true God. He is divinely struck (paralysis), humiliated, and turns to persecution of God’s people. His reign thereafter is one of progressive decline: moral corruption, internal revolts, and loss of strength until his death. This is the exact mirror of King Uzziah (2 Chronicles 26:16–21) whose heart was lifted up after military success., who then entered the temple to burn incense (usurping the priests) and was struck with leprosy in the forehead, which was a public, visible judgment. From then on Uzziah lived in isolation, cut off from the house of the Lord, until death—a slow, lingering demise rather than instant destruction.

Bə Fransa ú Síudet Unión u qáddəma ú də xórrəma óf align kə tástimony óf king Uzziah ú Ptolemy. Ptolemy IV Philopator b-gána a decisive victory at the Battle of Raphia (217 BC) agənst də king óf də north (Antiochus III), lakən “he shall not be strengthened by it”—í məkəs peace bədál óf pressing də advantage, í rəturns təl luxury ú self-exaltation, dən (per də record preserved in 3 Maccabees 1–2) Ptolemy visits Jerusalem after his triumph. Hárt-u lifted up, í attempts tə enter də Holy of Holies ú offer sacrifice himself—an act óf usurpation ú defiance agənst də true God. Í is divinely struck (paralysis), humiliated, ú turns tə persecution óf God’s people. Reign-u thereafter is one óf progressive decline: moral corruption, internal revolts, ú loss óf strength until his death. Də is də exact mirror óf King Uzziah (2 Chronicles 26:16–21) whose heart was lifted up after military success, who dən entered də temple tə burn incense (usurping də priests) ú was struck with leprosy in də forehead, which was a public, visible judgment. From dən on Uzziah lived in isolation, cut off from də house óf də Lord, until death—a slow, lingering demise rather dən instant destruction.

Both are southern kings whose pride manifests in a temple intrusion at Jerusalem, followed by a progressive, erosive ending instead of immediate collapse. This is the typological template for every later “king of the south.”

Икеси дә Иерусалимдики ибадәтханаға бесип кириштә ашкариланидиған тәкәббурлуқи билән тонулған җәнуб падишалиридур; шуниңдин кейин улар дәрһал гумран болуп чүшүш әмәс, бәлки басқучлуқ, аста-аста йейилғучи ахирлишишқа йүз тутиду. Бу кейин кәлгән һәр бир «җәнуб падишаси» үчүн типологийәлик үлгидур.

1798: France Becomes the Spiritual King of the South

1798: France a divnyel Goñi an Souþ

At “the time of the end” (1798), atheistic France (the power that had just manifested the spiritual characteristics of Egypt—open denial of God, as in Revelation 11:8) pushes at the king of the north (the Papacy) by taking the Pope captive. Napoleon is the military embodiment of that push. France wears the crown of the south in 1798, because it exalts the same atheistic spirit that ancient Egypt embodied.

«В конце времени» (1798) атеистическая Франция (власть, только что проявившая духовные черты Египта — открытое отрицание Бога, как в Откровении 11:8) устремляется против царя северного (Папства), взяв Папу в плен. Наполеон является военным воплощением этого натиска. Франция носит венец юга в 1798 году, потому что превозносит тот же атеистический дух, который воплощал древний Египет.

But just as Ptolemy could not “make the most of his victory,” the French Revolution’s radical phase could not sustain or fully export its gains. The crown of the south passes onward as the philosophy of atheism matures and finds a new governmental voice.

Ama aynen Ptolemy’nin “zaferinden gerektiği gibi yararlanamaması” gibi, Fransız Devrimi’nin radikal evresi de kazanımlarını sürdüremedi ve bunları tam anlamıyla dışa aktaramadı. Güneyin tacı, ateizm felsefesi olgunlaşıp yeni bir yönetimsel ses buldukça el değiştirir.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

دۆرىلىس رەھبەرلىك بەلگىلىرى: ناپولېئوندىن لېنىنگىچە، لېنىندىن ستالىنگىچە

These three are not random; they are progressive endings—each representing a further stage in the king of the south’s trajectory toward its own slow dissolution. Napoleon—the first great symbol after 1798. Victorious in Egypt (the literal south), he overreaches (Russian campaign of 1812 was a disaster beginning a series of losses to his peripheral empire step by step (1813–1814), suffers final defeat (Waterloo 1815), and is exiled twice. Napoleon represents a progressive, phased demise—exactly like unto the Ptolemy and Uzziah.

Estos tres no son aleatorios; son finales progresivos, cada uno de los cuales representa una etapa ulterior en la trayectoria del rey del sur hacia su propia y lenta disolución. Napoleón —el primer gran símbolo después de 1798. Victorioso en Egipto (el sur literal), se extralimita (la campaña de Rusia de 1812 fue un desastre que dio inicio a una serie de pérdidas), ve desmantelado paso a paso su imperio periférico (1813–1814), sufre la derrota final (Waterloo, 1815) y es desterrado dos veces. Napoleón representa una ruina progresiva y por fases, exactamente como Ptolomeo y Uzías.

Lenin seized the crown in the 1917 October Revolution. The Bolshevik “push” continues the war against the old order (including religious power). But the radical phase cannot stabilize; Lenin’s own health fails early, and the system begins to bureaucratize.

Լենինը գահը զավթեց 1917 թվականի Հոկտեմբերյան հեղափոխության ընթացքում։ Բոլշևիկյան «մղումը» շարունակում է պատերազմը հին կարգի դեմ (ներառյալ կրոնական իշխանության դեմ)։ Սակայն արմատական փուլը չի կարող կայունանալ. Լենինի իսկ առողջությունը վաղաժամ խաթարվում է, և համակարգը սկսում է բյուրոկրատացվել։

Stalin, the consolidator (Soviet Bonapartism) “freezes” the revolution into a military-bureaucratic empire, preserves the core gains (nationalized economy the anti-feudal parallel to Napoleon’s Code), but turns the power inward (purges) and outward (expansion). Yet the heart is lifted up in atheism; the system cannot truly “make the most of its victory.” Overextension (Afghanistan parallel to Napoleon’s Russia), stagnation, failed reforms (perestroika was the last desperate attempt), loss of satellites (1989–90 = loss of “allies”), and final dissolution (1991).

Ստալինը՝ համախմբողը (սովետական բոնապարտիզմ), հեղափոխությունը «սառեցնում» է ռազմական-բյուրոկրատական կայսրության մեջ, պահպանում է հիմնական նվաճումները (ազգայնացված տնտեսություն՝ հակաֆեոդալական զուգահեռ Նապոլեոնի Օրենսգրքին), սակայն իշխանությունը շրջում է դեպի ներս (զտումներ) և դեպի դուրս (ընդարձակման քաղաքականություն)։ Սակայն սիրտը բարձրանում է աթեիզմի մեջ. համակարգը չի կարող իսկապես «առավելագույնս օգտվել իր հաղթանակից»։ Չափից ավելի ընդարձակումը (Աֆղանստանը՝ Նապոլեոնի Ռուսաստանի արշավանքի զուգահեռ), լճացումը, ձախողված բարեփոխումները (պերեստրոյկան վերջին հուսահատ փորձն էր), արբանյակ պետությունների կորուստը (1989–90 = «դաշնակիցների» կորուստ), և վերջնական փլուզումը (1991)։

The Soviet Union’s collapse was not sudden—it was progressive, exactly as Napoleon’s empire eroded step by step and as Ptolemy’s and Uzziah’s reigns withered after their temple-pride moment. The “spiritual” king of the south (atheism in governmental form) received its own lingering judgment: hollowed out from within, unable to sustain the lie, swept away in the counter-movement of the king of the north (the Papacy’s resurgence in the vacuum).

Tigidad Sovietikagga ma ahayn mid kedis ah—waxay ahayd mid tartiib-tartiib u socotay, si dhab ahna sida boqortooyadii Napoleon ay tallaabo-tallaabo u dabcaysay, iyo sida xukunnadii Ptolemy iyo Cuusiyaah ay u engegeen ka dib xilligoodii kibirka macbudka. “Boqorka” ruuxiga ah ee koonfureed (ilaah-la’aanta oo qaab dowladeed ku jirta) wuxuu helay xukunkiisii daba-dheeraa ee u gaarka ahaa: gudaha laga madhiyey, aan awoodin inuu sii wado beenta, laguna qaaday dhaqdhaqaaqii ka-hor-imaadka ahaa ee boqorka woqooyi (dib-u-soo-noqoshadii Baabbanimada ee bannaanii ka dhashay).

The French Revolution (two steps) typifies the Russian Revolution (February and October/Bolshevik). Napoleonic Bonapartism and progressive demise typify Stalinist consolidation and Soviet progressive demise. All of it is the modern outworking of Daniel 11’s king of the south line, from Ptolemy’s Raphia failure and temple arrogance, through Uzziah’s identical sin and slow end, to France in 1798 and its atheistic heir (Lenin–Stalin era) that could not strengthen itself by its victories.

د الفرنسية ( خطوتان نموذجًا للثورة الروسية (ف/شباطكتوبر/تشرين الأول–البل). وتمثّل البونابرتية النابليونية والانحدار التدريرسيخ الستاليني والانحداروفييتي التدريجي. وكل ذلك هو التحقيق الحديث لخطِّ الجنوب في دانيال 11، من إخفاق بطليموس في رافيا وكبريائه الهيكل، مرورًا بالخطي نفسها عند عزيا ونهايته البطيئة، إلى فرنسا سنة 1798 ووريثها الإلحادي (حقبة لينين–ستالين) الذي لم يستطع أن يقوّي نفسه بانتصاراته.

Lenin, the radical founder or seizer of power (parallel to the Jacobin/Bolshevik ascent; the “push” phase post-1917, is akin to Napoleon’s early Consulate after Brumaire). Stalin was the Bonapartist consolidator (Soviet empire builder, purges, WWII victory, Cold War peak; heart lifted up in atheism, but unable to fully “strengthen” the victory long-term—overextension begins).

Lenin, fundador radical o usurpador del poder (paralelo al ascenso jacobino/bolchevique; la fase del “empuje” posterior a 1917, afín al Consulado temprano de Napoleón después de Brumario). Stalin fue el consolidator bonapartista (constructor del imperio soviético, purgas, victoria en la Segunda Guerra Mundial, apogeo de la Guerra Fría; su corazón se enalteció en el ateísmo, pero sin poder “afianzar” plenamente la victoria a largo plazo: comienza la sobreextensión).

Khrushchev was the post-peak “thaw” leader (1953–1964): denounces Stalin (Secret Speech 1956), exposes some corruption, attempts limited reforms, but fails to resolve systemic contradictions. This parallels a “Thermidorian” or early-decline phase—loosening terror while the core atheist structure remains, yet prestige erodes (e.g., Cuban Missile Crisis humiliation 1962 mirrors minor Napoleonic setbacks before the big ones).

Крушчёв пас аз авҷи қудрат раҳбари давраи «обшавӣ» (1953–1964) буд: Сталинро маҳкум мекунад (Нутқи Махфӣ, 1956), фасоди муайянеро ошкор месозад, барои ислоҳоти маҳдуд кӯшиш мекунад, аммо дар ҳалли зиддиятҳои низомманд ноком мемонад. Ин ба марҳилаи «Термидорӣ» ё оғози таназзул монанд аст — суст кардани даҳшат дар ҳоле ки сохтори аслии бехудоёна боқӣ мемонад, вале обрӯ коҳиш меёбад (масалан, хоршавии Бӯҳрони Мушакии Куба дар соли 1962 ба нокомии хурди наполеонӣ пеш аз нокомиҳои бузург шабоҳат дорад).

Gorbachev was the desperate reformer (1985–1991) with perestroika (restructuring) and glasnost (openness) as last-ditch efforts to “save” the system, but they accelerate collapse—loss of the Eastern Bloc (1989 Berlin Wall), internal revolts. This is the clearest “progressive ending” marker: like unto Napoleon’s late attempts at adjustment before the 1814 invasion, or Ptolemy/Uzziah’s lingering decline after temple-pride. Gorbachev’s 1989 concordat/meeting with Pope John Paul II (king of the north) symbolizes the spiritual defeat—the southern king’s atheism yielding to papal resurgence.

Горбачёв был отчаянным реформатором (1985–1991), предпринявшим перестройку (реорганизацию) и гласность (открытость) как последние попытки «спасти» систему, но они ускоряют её крах — утрату Восточного блока (Берлинская стена, 1989), внутренние восстания. Это самый ясный признак «поступательного конца»: подобно поздним попыткам Наполеона приспособиться перед вторжением 1814 года, или Птолемею/Озии в их затяжном упадке после храмовой гордыни. Конкордат/встреча Горбачёва 1989 года с папой Иоанном Павлом II (царём северным) символизирует духовное поражение — атеизм южного царя уступает папскому возрождению.

Yeltsin was the final dissolution figure (1991 onward) who led to the August 1991 coup resistance, becomes president of Russia, oversees USSR breakup (December 1991), shock therapy privatization, capitalist restoration. He embodies the chaotic end and partial “restoration” of prerevolutionary elements (oligarchic capitalism, like Bourbon’s return post-Napoleon). The southern king’s palace is swept away, fulfilling Daniel 11:40’s whirlwind conquest by the north (Papacy via US alliance).

Ельцин был заключительной фигурой распада (с 1991 года), который привёл к сопротивлению августовскому путчу 1991 года, становится президентом России, наблюдает распад СССР (декабрь 1991 года), приватизацию по методу «шоковой терапии», реставрацию капитализма. Он воплощает хаотический конец и частичную «реставрацию» дореволюционных элементов (олигархический капитализм, подобно возвращению Бурбонов после Наполеона). Дворец южного царя сметается, исполняя завоевание вихрем с севера, предсказанное в Данииле 11:40 (папство через союз с США).

The typology emphasizes lingering, step-by-step judgment rather than instant fall, just as Ptolemy IV’s Raphia victory led to pride, temple intrusion, divine striking, and slow decay; Uzziah’s leprosy isolation until death; Napoleon’s phased losses (Russia, Leipzig, Paris, Elba, Waterloo). The Soviet line identifies the peak strength under Stalin, the progressive hollowing during Khrushchev’s thaw that exposes the cracks in the system. Then the Brezhnev-era stagnation and then Gorbachev’s reforms become accelerants; Yeltsin’s era completes the sweep (USSR dissolved, atheism’s governmental form ends). The “heart lifted up” manifests across the line (atheistic defiance), but none “makes the most of victory.”

_typology_ re’ẽkue omomba’e peteĩ juicio mbeguekatúpe, peteĩteĩ rupive oúva, ha ndaha’éi ho’a pya’e hag̃uáicha; upéicha avei Ptolomeo IV rembiapo porã Rafia-pe ogueru hag̃ua jejapo tuichaiterei, pe tupaópe oike vaiha, Tupã oinupãha chupe, ha peteĩ ñehundi mbeguekatúpe oñepyrũva; Uzías lepra rehegua oñemboja’o hag̃ua omano peve; Napoleón ñehundi oñembohape hag̃ua etapa rupive (Rusia, Leipzig, París, Elba, Waterloo). Pe línea soviética omombe’u mbarete yvatevéva Stalin poguýpe, ha pe kuave’ẽ mbytépe oñehundikuaa mbeguekatúpe Khrushchev _thaw_ jave, upéva ohechauka hag̃ua umi grieta oĩva pe sistema-pe. Upéi pe estancamiento Brezhnev ára rehegua ha upéi Gorbachov reforma-kuéra oiko acelerante ramo; Yeltsin ára omohu’ã pe barrido (URSS oñembyai, ha ateísmo reko gubernamental opa). “Korasõ oñemopu’ã” ojehechauka opa pe línea pukukue jave (ñemotĩ’ỹ atea hag̃ua Tupã renondépe), ha katu avave ndojapói “pe victoria rehegua iporãvéva.”

The end of the southern kings are progressive, Satan’s demise began at the cross, and he is ultimately sent into exile for 1,000 years and then he dies.

A fin de los reis meridionales ye progresivu; la derrota de Satanás entamó na cruz, y finalmente ye unviáu al destierru por 1.000 años y depués muerre.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Ndipo ndakaona mutumwa achiburuka kubva kudenga, ane kiyi yegomba risina mugumo neketani huru muruoko rwake. Akabata zibukanana, iyo nyoka yekare, ndiye Dhiyabhorosi naSatani, akamusunga kwemakore ane chiuru, akamukandira mugomba risina mugumo, akamuvharira imomo, ndokuisa chisimbiso pamusoro pake, kuti arege kuzonyengera ndudzi zvakare kusvikira makore ane chiuru azadzika; uye shure kwaizvozvo anofanira kusunungurwa kwechinguva chiduku.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.

Me amagye ahengua, na wɔtenaa so, na wɔde atemmuo maa wɔn; na mehunuu wɔn a wɔatwa wɔn tiri afiri wɔn so no akra, esiane Yesu ho adansedie no ne Onyankopɔn asɛm no nti, ne wɔn a wɔansom aboa no anaa ne honi no, na wɔannye ne nsɛnkyerɛnne no wɔ wɔn moma so anaa wɔn nsa so; na wɔtenaa nkwa mu ne Kristo dii ade mfeɛ apem. Na awufoɔ a aka no deɛ, wɔannya nkwa bio kɔsii sɛ mfeɛ apem no baa awieeɛ.

This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Haec est resurrectio prima. Beatus et sanctus est, qui habet partem in resurrectione prima; in hos secunda mors non habet potestatem, sed erunt sacerdotes Dei et Christi, et regnabunt cum illo mille annis.

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:1–10.

Et, quand les mille ans seront accomplis, Satan sera délié de sa prison, et il sortira pour séduire les nations qui sont aux quatre coins de la terre, Gog et Magog, afin de les rassembler pour le combat : leur nombre est comme le sable de la mer. Et ils montèrent sur toute l’étendue de la terre, et ils investirent le camp des saints et la cité bien-aimée ; mais un feu descendit du ciel, venant de Dieu, et les dévora. Et le diable, qui les séduisait, fut jeté dans l’étang de feu et de soufre, où sont la bête et le faux prophète ; et ils seront tourmentés jour et nuit, aux siècles des siècles. Apocalypse 20:1–10.

We will continue our considerations of the southern king in Daniel eleven, verses eleven through fifteen in the next article.

Ñande rosegíta ñahesa’ỹijo hag̃ua mburuvicha guasu ñemby gotyogua rehegua Daniel capítulo once-pe, versículo once guive fifteen peve, pe artículo oúvape.

The Time of the End magazine was published in 1996 and it represents the prophecy from the book of Daniel that was unsealed in 1989. Recently the magazine was read by ChatGPT and asked to evaluate the role of Ukraine in the history of verse forty represented in the magazine. The following is the breakdown of the magazine that has been in the public record for thirty years. The first passage from the writings of Ellen White in the magazine is Testimonies, volume 9, 11.

ಅಂತ್ಯದ ಕಾಲ ಎಂಬ ಪತ್ರಿಕೆ 1996ರಲ್ಲಿ ಪ್ರಕಟಿಸಲ್ಪಟ್ಟಿತು; ಅದು 1989ರಲ್ಲಿ ಮುದ್ರೆ ತೆರೆಯಲ್ಪಟ್ಟ ದಾನಿಯೇಲನ ಪುಸ್ತಕದಲ್ಲಿನ ಪ್ರವಾದನೆಯನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ. ಇತ್ತೀಚೆಗೆ ಆ ಪತ್ರಿಕೆಯನ್ನು ChatGPT ಓದಿ, ಪತ್ರಿಕೆಯಲ್ಲಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟ ನಲವತ್ತನೇ ವಚನದ ಇತಿಹಾಸದಲ್ಲಿ ಉಕ್ರೇನ್‌ನ ಪಾತ್ರವನ್ನು ಮೌಲ್ಯಮಾಪನ ಮಾಡಲು ಕೇಳಲಾಯಿತು. ಕೆಳಗಿನದು ಮೂವತ್ತು ವರ್ಷಗಳಿಂದ ಸಾರ್ವಜನಿಕ ದಾಖಲೆಯಲ್ಲಿ ಇರುವ ಆ ಪತ್ರಿಕೆಯ ವಿಭಾಗೀಕೃತ ನಿರೂಪಣೆಯಾಗಿದೆ. ಪತ್ರಿಕೆಯಲ್ಲಿ ಇರುವ ಎಲೆನ್ ವೈಟ್ ಅವರ ಬರಹಗಳಿಂದ ಮೊದಲ ಉದ್ಧರಣೆ Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Тавсиф: Украина пайғамбарлик доирасида

Within the magazine’s prophetic outline of Daniel 11:40–45, Ukraine is discussed in connection with the collapse of the Soviet Union and the struggle between the Papacy (king of the north) and atheistic communism (king of the south). Ukraine is presented as a key religious and geopolitical battleground during the closing stages of the proxy wars, particularly in relation to the Ukrainian Catholic Church and its legalization after decades of suppression under Soviet rule.

Най сэтгүүлийн Даниел 11:40–45-ын эш үзүүллэгийн тоймд Украин нь Зөвлөлт Холбоот Улс задран унасантай болон Папын засаг (хойд зүгийн хаан) ба бурхангүй коммунизм (өмнөд зүгийн хаан) хоорондын тэмцэлтэй холбогдуулан авч үзэгддэг. Украин нь, ялангуяа Украины Католик Сүм болон Зөвлөлтийн ноёрхлын дор олон арван жилийн турш хавчигдан дарагдсаны дараах түүний хууль ёсны болголттой холбоотойгоор, төлөөлөн явуулсан дайнуудын төгсгөлийн үе шатанд шашин, геополитикийн чухал тулалдааны талбар хэмээн дүрслэгддэг.

The magazine presents Ukraine as part of the broader prophetic fulfillment of Daniel 11:40, describing the sweeping away of the king of the south through a Vatican–United States alliance. Ukraine is shown as evidence of the weakening of Soviet atheism and the resurgence of Catholic influence in Eastern Europe.

ТхэрэгъэдзапIэм Украинэр Даниил 11:40-ым и тхыгъэ лъэныкъуэм щыщу къырихьэр, падзахэм я иджыри кIасэу къыщIэкIыгъэм — Ватиканымрэ Америкэмрэ зэхэтежьакIоу — и къэсымбгъэкIыу. Украинэр Совет атеизмым и щыIэкIыжьыгъэмрэ Къэлыкъ тхьэлъэджэ хасэм Къэрал Лъэпкъыгъуэ щIагъуэм и зэужьыгъэмрэ и гъэунэхъу зэхэлъ пIэрэу къырихьэр.

Ukraine in the War Between the King of the North and South

Украина в войне между северным и южным царями

The magazine teaches that the king of the south is atheism, embodied first by France (1798) and later by Soviet Russia. The king of the north is the papacy and Daniel 11:40 describes a spiritual war beginning in 1798 and culminating in the collapse of the Soviet Union in 1989. Ukraine appears within this context as part of the Soviet bloc that is swept away in fulfillment of Daniel 11:40. The publication presents the collapse of the Soviet Union as the first step in the healing of the Papacy’s deadly wound (Revelation 13).

ᏗᏍᎪᏂᏍᎩ ᎤᏲᎲᎢ ᎠᏰᎵ ᎤᏁᎬ ᎤᏓᏅᏛᎾᏍᏗ ᎨᏒ ᎤᏓᏅᏛᏗᏍᎩ ᎨᏒ ᎠᏂᏯᏫᏍᎩ, ᎢᎬᏱᏱᏃ ᏉᎳᏂ ᎬᏩᏚᎩᏒᎢ (1798) ᎠᎴ ᎣᏂᏃ ᏐᏫᏯᏂ ᎶᏏᏯ ᎬᏩᏚᎩᏒᎢ ᎤᏂᏪᎳᏅᎯ ᎨᏒ ᎠᏰᎵ ᎤᏁᎬ. ᏧᎦᎾᏮ ᎤᏬᏴᎯ ᎤᎬᏫᏳᎯ ᎠᏆᏚᎵ ᎨᏒ ᎠᎴ ᏕᏂᏯᎵ 11:40 ᎤᏃᎮᎭ 1798 ᎤᎵᏍᏗᏱ ᎤᎴᏅᎮᎢ ᎠᏓᏅᏙ ᏧᏓᎿᎭᎸᎢ ᏓᏰᎵᏒᎢ ᎠᎴ 1989 ᏐᏫᏯᏂ ᎶᏏᏯ ᎤᏲᏍᏔᏅᎢ ᏭᎵᏍᏆᏗᏍᎪᎢ. ᏳᎧᎴᏂ ᎠᏥᏃᎮᏍᎪ ᎯᎠ ᎾᏍᎩ ᎤᏍᏗ ᏗᏓᏍᏗᎸᎢ ᎠᎴ ᏐᏫᏯᏂ ᎤᏓᏑᏴᎩ ᎠᏂᏓᏡᎬ ᎤᎿᎭᎥ ᎤᏂᏃᎯᏍᏗᏱ ᏕᏂᏯᎵ 11:40 ᎠᎧᎵᎢᏍᏗᏱ ᎤᎵᏍᏆᏛᎢ. ᎤᏂᏪᎳᏅᎯ ᎤᏪᎧᏛᎦ ᏐᏫᏯᏂ ᎶᏏᏯ ᎤᏲᏍᏔᏅᎢ ᎢᎬᏱᏱ ᎠᏍᎪᎯᏍᏙᏗ ᎨᏒ ᎠᏆᏚᎵ ᎤᏲᎱᏒᎯ ᎤᏍᏗ ᏗᎦᏅᏫᏍᏗᏱ (Revelation 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Bastırılması ya Gërĝa Katolika Ukraynina (Mba Yapalëŋan)

The magazine includes secular documentation of Catholic persecution under Soviet rule.

Журнал включает светские документальные свидетельства о гонениях на католиков при советской власти.

From Time Magazine, December 4, 1989:

1989-ның декабрьниң 4-күнидики «Time» журнилидин:

“After World War II, fierce but generally less bloody persecution spread into the Ukraine and the new Soviet bloc, affecting millions of Roman Catholics and Protestants as well as Orthodox.”

«ⴹⴼⴼⵉⵔ ⵏ ⵓⵎⴰⵏⵏⴰⵢ ⴰⵎⴰⴹⵍⴰⵏ ⵡⵉⵙ ⵙⵉⵏ, ⵜⴻⵜⵜⵓⵙⵏⵓⴱⴳ ⵜⵙⴳⵙⵉ ⵜⴰⵣⵓⵙⵜ, ⵎⴰⵛⴰ ⴳ ⵓⵎⴰⵜⴰ ⵓⵔ ⵜⴻⵜⵜⵡⴰⵙⵙⴰⵏ ⴰⵎ ⵜⴰⵎⴷⵉⵏⵜ ⵏ ⵉⴷⴰⵎⵎⴻⵏ, ⵙ ⵓⴽⵔⴰⵏ ⵏ ⵓⴽⵔⴰⵢⵏ ⴷ ⵓⴱⵍⵓⴽ ⴰⵙⵓⴼⵢⴰⵜⵉ ⴰⵎⴰⵢⵏⵓ, ⵜⴻⵜⵜⴰⵡⵉ ⴰⴳⴳⵓⴳ ⵏ ⵉⵎⵍⵢⵓⵏⴻⵏ ⵏ ⵉⵔⵓⵎⴰⵏ ⴽⴰⵜⵓⵍⵉⴽⴻⵏ ⴷ ⵉⴱⵔⵓⵜⴻⵙⵜⴰⵏⵜⴻⵏ, ⴰⴽⴽⵯ ⴷ ⵉⵔⵜⵓⴷⵓⴽⵙⴻⵏ.»

Ukraine is identified as a major area where Catholicism was suppressed under communism.

यूक्रेनलाई त्यस्तो प्रमुख क्षेत्रका रूपमा चिनिन्छ, जहाँ साम्यवादको अधीनमा क्याथोलिक धर्मलाई दमन गरिएको थियो।

Legalization of the Ukrainian Catholic Church

اوکرەینی کاتۆلیک کڵێساکەی یاسایی‌کردنەوە

A major focus of the Ukraine discussion is the legalization of the long-banned Ukrainian Catholic Church.

Ukraenaylo tye anganangan ti maysa a naindaklan a sentro ket ti pannakalegalisa ti un-unana a naitanem a Ukrainian Catholic Church.

From Life Magazine, December 1989:

Lifepapatymagazinat, 1989-nerneri akhirkhut:

“Three new Catholic bishops have recently been named in Czechoslovakia. And this month Gorbachev meets Pope John Paul II during a visit to Italy—the first face-to-face encounter between leaders of the Kremlin and the Vatican. The sessions may lead to legalization of the long-banned Ukrainian Catholic Church in the U.S.S.R.”

« Czechoslovakiagui pe oî ñembopyahu mbohapy obispo católico pyahu. Ha ko jasy pukukue jave Gorbachev ojotopa Papa Juan Pablo II ndive peteĩ jehecha hag̃ua hova-mokõi hag̃ua Italiape oho jave—kóva hína pe ñomongeta peteĩha oiko hag̃ua Kremlin ha Vaticano ruvichakuéra apytépe ojohecha hag̃uáicha hova-mokõi. Umi atykuéra ikatu ogueru pe legalización pe Iglesia Católica Ucraniana rehegua, ymaite guive oñembotove vaʼekue Unión Soviéticape.»

From U.S. News & World Report, December 11, 1989:

1989, diciembreko 11ko U.S. News & World Report-etik:

“The revival of religious freedom is expected to include lifting of an official ban on the five-million-member Ukraine Catholic Church, which has survived underground since 1946 when Stalin ordered it absorbed into the Russian Orthodox Church. Winning legalization for the Ukrainian Church has been a primary aim of the pope’s.”

«Нойан шаштинай эрхэ сүлөөгэй һэргэлтэ Украинай Католик Сүмэ — табан сая гэшүүдтэй, 1946 онһоо хойшо нюуса байдалаар оршожо ерэһэн, тэрэ жэлдэ Сталин тэрэниие Оросой Православна Сүмэдэ нэгэдхэхые захирһан — хоригһоо албан ёһоор сүлөөлэгдэхэ гэжэ хүлеэгдэнэ. Украинай Сүмые хуулита эрхэтэй болгохо ябадал папын гол зорилгонуудай нэгэн байһан юм.»

The magazine presents this as evidence of the weakening of atheistic control, the restoration of Catholic power. It is identified as a direct outcome of Vatican diplomatic pressure and a milestone in Daniel 11:40’s fulfillment is set forth as the Ukraine as a visible example of the Papacy regaining influence in former communist territory.

La revista presenta esto como prueba del debilitamiento del control ateo y de la restauración del poder católico. Se lo identifica como un resultado directo de la presión diplomática del Vaticano, y se lo expone como un hito en el cumplimiento de Daniel 11:40; se presenta a Ucrania como un ejemplo visible de que el Papado está recobrando influencia en territorio antiguamente comunista.

Ukraine as Evidence of the Papacy’s Advance

اوکراین بەڵگەی پێشکەوتنی پاپایەتییە

The collapse of communism not merely as political change but as a spiritual defeat of atheism, a geopolitical advance of the Papacy and the beginning of the Papacy’s return to world dominance. The Ukraine becomes a case study in the dismantling of Soviet religious suppression and a strategic victory of Rome in Eastern Europe. It represents the visible shift from enforced atheism to restored Catholic authority and the legalization of the Ukrainian Catholic Church is treated as prophetic confirmation that the king of the north was sweeping away the king of the south “like a whirlwind.”

Коммунизмра йыбжьыра политикатә ԥсахымҭа мацара акәымкәа, атеизм иԥсахтәыртә мапкра аҳасабала, Папа ирблиаԥхәара агеополитикатә ԥхьаҟацареи, Папа идунеитә ҩаӡараҿы амчра еиҭашьақәыргылара алагамҭаси иаарԥшуеит. Украина ианыԥшуа ҭҵааратә нызҳагоуп советтә динтә харшәара адызҟьаразы, насгьы Мрагыларатәи Европ аҟны Рим истратегиатә уиааирак аҳасабала. Ари иаарԥшуеит зымчыла иқәыргылан иҟаз атеизм аҟынтәи Қатоликатә хаҭалагаратә мчра еиҭашьақәыргылоу ахь аилкааратә ԥсахра, насгьы Украинатәи Қатоликатә Екклесиазы азинтә еиҭашьақәыргылара пророчестватә шьақәырӷәӷәарак аҳасабала ирыдыркылоит, аҩада аҳ “аԥшьахәа еиԥш” аҩада иалаз аҳ икаҵәараны, аладатәи аҳ иахаԥыруазын.

Ukraine and the Broader Prophetic Sequence

اوکراین و تسلسلِ نبوّتیِ وسیع‌تر

1798 – Papacy receives deadly wound.

1798 – Па́пство смьртоно́сную ра́ну приими.
1917 – Atheism relocates to Russia (Bolshevik Revolution).

1917 – Atheism Russia-pe nuwu Bolshevik Revolution asa.
1989 – Soviet Union collapses.

1989 – Союз Советских Социалистических Республик распадается.
Ukraine – Catholic Church legalized.

اوکراین – کلیسای کاتولیک قانونی گردید.
Papacy regains geopolitical influence.

Papasi yuqayta geopolitik nüfüz qazanidu.
United States eventually comes under Papal influence (Daniel 11:41).

ئەمرىكاى يه‌كگرتوو له‌ كۆتاییدا دەکەوێتە ژێر کاریگەریی پاپاوة (دانیاڵ 11:41).
Entire world follows (Daniel 11:42–43).

لەم جیهانە تەواوەتییەدا شوێنی ئەو دەکەون (دانیال 11:42–43).

Ukraine fits into stages 3–4 as part of the transition between Soviet atheism and restored Papal influence.

Ukraina sovet ateizmi ile bərpa olunmuş Papalıq təsiri arasındakı keçidin bir hissəsi olaraq 3–4-cü mərhələlərə uyğun gəlir.

Sources Referenced in Ukraine Discussion

У Українській Дискусії Використані Джерела

Jeff Pippenger (primary theological framework)

جيف بيبينجر (الإطار اللاهوتي الأساسي)

Spirit of Prophecy

روح النبوءة

The Great Controversy

U Bɛ Yatena Bɛgɛta Kɛrɛnkɛrɛnna
Selected Messages

Mesajların Seçilmişləri
Testimonies for the Church

Сүмийн гэрчлэлүүд

Secular Press

مطبوعات دنیوی

Time Magazine

ଟାଇମ ପତ୍ରିକା
Life Magazine

ᎬᎵᏍᎬᎢ ᎤᏩᏒᎯᏍᏗ
U.S. News & World Report

ئەیالات یەکگرتووەکانی ئەمریکا نیوز & وۆرلد ڕیپۆرت

Ukraine is mentioned in connection with:

ئوکڕاینە لە پەیوەندییەوە ناوبراوە لەگەڵ:

Post-World War II Catholic persecution

کاتولیکی ستم، دووسرا عالمی جنگ کے بعد
Underground survival of the Ukrainian Catholic Church

Украинын Католик Черкөвийн газар доорх амьд үлдэлт
Gorbachev–Vatican diplomacy

Дипломатия Горбачёва–Ватикана
Legal restoration of Catholic hierarchy

Jurídicay restauración de la jerarquía católica

Summary of Ukraine’s Role in the Newsletter

Rimayk’u qillqasqa willakuypi Ucraniapa ruwasqanpa qillqallin qayllaychasqa nisqa.

The Ukraine was a stronghold of suppressed Catholicism under Soviet atheism. The legalization of the Ukrainian Catholic Church signaled the weakening of the king of the south. The Vatican’s influence in the Ukraine demonstrated the Papacy’s resurgence and the Ukraine’s religious shift served as tangible evidence that Daniel 11:40 was being fulfilled. The events surrounding Ukraine formed part of the first step in the healing of the Papacy’s deadly wound. The Ukraine is therefore presented not as an isolated political event, but as a prophetic marker within the final movements of Daniel 11.

یوکرین، در زیر الحاد شوروی، دژی از کاتولیکیتِ سرکوب‌شده بود. قانونی‌شدنِ کلیسای کاتولیک اوکراینی، نشانهٔ تضعیفِ پادشاهِ جنوب بود. نفوذ واتیکان در اوکراین، تجدیدِ اقتدارِ پاپیت را آشکار ساخت و دگرگونیِ دینیِ اوکراین، به‌منزلهٔ شاهدی محسوس، نشان داد که دانیال ۱۱:۴۰ در حال تحقق است. رویدادهای مربوط به اوکراین، بخشی از نخستین گام در التیامِ زخمِ مهلکِ پاپیت را تشکیل داد. ازاین‌رو، اوکراین نه به‌عنوان رویدادی سیاسی و منفرد، بلکه به‌عنوان نشانه‌ای نبوی در واپسین حرکاتِ دانیال ۱۱ ارائه می‌شود.