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.

Tam sim no peb yuav hais txog qee yam ntawm cov ntsiab lus uas los ntawm nqe kaum ob hauv Daniyees kaum ib, thiab tom qab ntawd yuav coj peb txoj kab ntawm “250” xyoo los tso rau hauv keeb kwm ntawm nqe kaum ib mus txog nqe kaum tsib, uas tau ua tiav rau hauv kev sib ntaus sib tua ntawm Panium xyoo 200 BC. Txoj kab ntawm “250” xyoo uas pib xyoo 457 BC xaus rau xyoo 207 BC, nyob hauv nruab nrab ntawm lub sijhawm uas pib nrog kev sib ntaus sib tua ntawm Raphia thiab xaus nrog kev sib ntaus sib tua ntawm Panium. Cov “250” xyoo hauv txoj kab ntawm Nero xaus nrog peb-theem keeb kwm ntawm Constantine, uas sawv cev los ntawm cov xyoo 313, 321, thiab 330. Cov “250” xyoo ntawm Tebchaws Meskas xaus rau lub Xya hli ntuj 4, 2026.

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.

Kab ke ntawm Nero sawv cev rau keeb kwm ntawm daim duab ntawm tus tsiaj qus hauv lub sijhawm ntawm kev sim siab, xub nyob hauv Tebchaws Meskas, thiab tom qab ntawd nyob hauv lub ntiaj teb. Kab xyoo 457 BC muab Trump tso rau ntawm ib nrab taw tes hauv kev ua rog, nyob nruab nrab ntawm ob txoj kev sib ntaus. Lub sijhawm uas txuas ntxiv los ntawm 1776 kuj cim ib nrab taw tes rau Trump qhov thawj tswj hwm kawg. Yuav kom muab cov kab no tso rau hauv lawv qhov chaw kom raug, peb yuav xub tham txog nqe kaum ob, thiab txog kev poob ntawm Russia thiab Putin. Tom qab ntawd yog peb kab ntawm “250” xyoo, ces kab ntawm Hasmonean Dynasty. Thaum cov kab ntawd raug muab tso rau hauv qhov chaw lawm, peb yuav muab Peter tso kom sib haum nrog Panium. Thaum cov kab ntawd nyob hauv qhov chaw lawm, peb yuav tsum muaj peev xwm paub tias txoj xov ntawm Lub Xya hli ntuj 18, 2020 yuav raug kho thiab tshaj tawm li cas, thiab tias nws yog txoj xov ntawm phau ntawv Joel.

King Uzziah of Judah & Ptolemy King of Egypt

Vajntxwv Uxiyas uas kav tebchaws Yudas thiab Ptolemy vajntxwv ntawm tebchaws Iyi

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.

Keeb kwm uas ua kom nqe kaum ib tau tiav raws li qhov kev sib ntaus ntawm Raphia sib haum nrog keeb kwm ntawm vajntxwv Uzziah. Thaum Yaxayas raug ntxuav kom dawb huv thiab tau txais hwjchim los tshaj tawm txoj lus ntawm nag tom qab, nws txoj kev hu tuaj txog nyob rau xyoo uas Uzziah tuag.

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.

Hauv xyoo uas vajntxwv Uxiyas tuag ntawd, kuv kuj pom tus Tswv zaum saum ib lub zwm txwv, siab thiab raug tsa nto, thiab nws lub tsho ntev puv nkaus lub tuam tsev. Yaxayas 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.

Kev tuag ntawm Uxiya twb raug ua ntej los ntawm txoj kev ntxeev siab uas nws tau nthuav tawm, ib txoj kev ntxeev siab uas sib thooj thiab phim raws nraim nrog txoj kev ntxeev siab ntawm Ptolemy tam sim tom qab txoj kev yeej hauv kev sib ntaus ntawm Raphia. Uxiya thiab Ptolemy yog cov cim ntawm ib tug vajntxwv sab qab teb uas nws lub siab raug tsa siab, tus uas ntxeev siab los ntawm kev nrhiav los muab nws txoj cai xeev los koom nrog txoj cai ntawm pawg ntseeg. Thaum Uxiya tau sim muab pawg ntseeg thiab lub xeev los koom ua ke, tus mob ruas saum nws lub hauv pliaj yog ib yam piv txwv ua ntej txog lub cim ntawm tus tsiaj qus.

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.

Thiab tus tim tswv peb txawm raws lawv qab los, hais nrov nrov tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws lub hauv pliaj, lossis rau ntawm nws txhais tes, tus ntawd yuav haus Vajtswv txoj cawv ntawm txoj kev chim, uas raug hliv tawm yam tsis muaj dabtsi sib tov rau hauv khob ntawm Nws txoj kev npau taws; thiab tus ntawd yuav raug tsim txom nrog hluav taws thiab nraim zeb nyob ntawm cov tim tswv dawb huv xub ntiag, thiab nyob ntawm tus Menyuam Yaj xub ntiag: Thiab pa luam yeeb ntawm lawv txoj kev tsim txom yuav nce mus ib txhis tsis kawg li: thiab lawv yuav tsis muaj chaw so nruab hnub los nruab hmo, cov uas pe hawm tus tsiaj qus thiab nws tus mlom, thiab leejtwg los txais lub cim ntawm nws lub npe. Tshwmsim 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.

Yog li ntawd Uxiya sawv cev rau ib txoj kev tuag zuj zus txij thaum lub sijhawm ntawm nws txoj kev ntxeev siab uas sim muab pawg ntseeg thiab lub xeev koom ua ke. Tom qab ntawd nws sawv cev rau ib txoj kev kav tebchaws ua vajntxwv nrog nws tus tub ua vajntxwv koom kav uas tsis muaj hwjchim tag nrho tau kaum ib xyoos. Uxiya tseem muaj sia nyob tau kaum ib xyoos tom qab nws txoj kev ntxeev siab. Qhov pib ntawm nws txoj kev ntxeev siab yog lub cim sawv cev rau txoj cai hnub Sunday, qhov uas pawg ntseeg thiab lub xeev raug muab koom ua ke thiab lub cim ntawm tus tsiaj nyaum raug yuam kom siv. Kaum ib xyoos tom qab ntawd nws tuag, uas sawv cev rau qhov kawg ntawm nws txoj kev kav ua vajntxwv ntawm lub nceeg vaj qab teb ntawm Yudas, uas yog lub tebchaws muaj hwjchim ci ntsa iab, uas yog Tebchaws Meskas.

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.

Hauv txojkev txuas nrog Ptolemy hauv yaj saub tej lus, Uzziah sawv cev rau Yudas, lub tebchaws muaj koob meej thiab Protestantism tus uas tau thim txojkev ntseeg lawm, hos Ptolemy sawv cev rau tim Iyiv, uas yog lub hwjchim zaj, uas nws txojkev ntseeg yog kev ntseeg ntsujplig cuav. Thaum ob tug vajntxwv no raug xav txog raws li ob txoj kab sib txig, Uzziah thiaj tsis ua ib daim duab piv txwv ntawm lub tebchaws muaj koob meej lawm, thiab nkawd ua ke thiaj los ua ib lub cim sawv cev rau ob haiv neeg. Tim Iyiv thiab Yudas yog cov cim ntawm kev ntseeg ntsujplig cuav thiab Protestantism tus uas tau thim txojkev ntseeg lawm. Nkawd yog ib lub cim ntawm lub xeev thiab pawg ntseeg. Kev tswjfwm hauv lub xeev thiab kev tswjfwm hauv pawg ntseeg uas nkawd sawv cev rau thaum nkawd raug muab coj los ua ib lub cim xwb muaj ob haiv neeg nyob hauv, ib yam li cov Medes thiab Persians, ib yam li Fabkis tim Iyiv thiab Sodom, ib yam li ob lub kub ntawm Tebchaws Meskas yog Republican thiab Protestant, ib yam li cov tebchaws qaumteb thiab qabteb ntawm Ixayees thiab Yudas, thiab ib yam li Loos pagan thiab Loos papal. Raws li ib lub cim ntawm ob lub nceeg vaj, nkawd raug khi ua ke raws yaj saub tej lus los ntawm lub tuam tsev hauv Yeluxalees, qhov chaw uas Uzziah thiab Ptolemy puavleej nrhiav kom tau fij xyeem hauv lub tuam tsev hauv Yeluxalees. Ob haiv neeg uas puavleej ntxeev siab tawm tsam tib lub chaw dawb huv ntawd.

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.

Nws yog yam tseem ceeb yuav tsum pom tias kev ntxeev siab ntawm ob tug vaj ntxwv ntawd yog nyob rau hauv kev txheeb ze nrog lub tuam tsev hauv Yeluxalees, uas yog ib lub cim ntawm lub tuam tsev uas Daniyee tau pom Khetos nyob hauv tshooj kaum. Keeb kwm ntawm ob tug vaj ntxwv no sib haum ua ke ntawm Tsov Rog Ukrainian, thiab thaum ua li ntawd lawv pib lawv zaj lus tim khawv nyob rau xyoo 2014. Nkawd ob leeg raug tsa kom siab vim yog tej yeej hauv kev ua rog uas tau sawv cev los ntawm kev sib ntaus ntawm Raphia hauv nqe kaum ib. Raphia cim ciam teb ntawm lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub thiab ntawm kev koom ua ke peb npaug ntawm txoj cai hnub Sunday. Nws kuj yog ciam teb ntawm kev hloov ntawm pawg ntseeg uas tab tom sib ntaus mus rau pawg ntseeg uas yeej lawm.

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.

Tom qab xyoo 2014, tus vajntxwv nplua nuj tshaj plaws tau tshaj tawm nws lub hom phiaj los sib tw ua thawj tswj hwm xyoo 2015. Xyoo 2020 tus vajntxwv nplua nuj tshaj plaws, uas sawv cev rau lub kub Republican, tau txais nws lub qhov txhab tuag taus uas tom qab no yuav raug kho zoo. Xyoo 2022 tsov rog Ukrainian tau loj hlob hnyav zuj zus. Tom qab ntawd, Trump tau rov qab los raws li kev ua tiav ntawm nqe kaum peb, hauv kev xaiv tsa xyoo 2024. Thaum Lub Xya Hli xyoo 2023, ib lub suab qw hauv tebchaws moj sab qhua tau raug ncha tawm. Hnub tim 31 Lub Kaum Ob Hlis 2023, lub kub Protestant tau raug tsa sawv rov los, ib yam li lub kub Republican hauv kev xaiv tsa xyoo 2024, thaum Trump rov qab los, thiab tom qab ntawd xyoo 2025 qhov kev sim ntawm lub hauv paus tau xaus nrog kev tuaj txog ntawm qhov kev sim ntawm lub tuam tsev.

1989

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.

Cov tseeb uas raug qhib lub cim foob hauv xyoo 1989 muaj ob feem. Cov kev sib piv raws li yaj saub ntawm cov kev txav ntawm kev hloov kho thiab rau nqe kawg rau ntawm Daniel kaum ib tau raug qhib lub cim foob tib lub sijhawm. Muaj tej txoj cai yaj saub tshwjxeeb uas tau raug siv los tsim tsa thawj zaj lus ntawm nqe plaub caug. Qee qhov tseeb ntawd tam sim no yog tus yuam sij rau keeb kwm uas tau zais cia ntawm tib nqe ntawd uas cov pob zeb muaj nqis yaj saub ntawd tau raug nrhiav pom. Kuv yuav muab ib qho piv txwv rau nej.

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.

Xyoo 1989, hauv Adventism tsis tau muaj ib qho kev to taub uas sib koom ua ib txog yam uas rau nqe kawg ntawm Daniel sawv cev. Qhov kev tsis sib koom ntawd muaj ob yam. Tsis muaj kev pom zoo txog lub ntsiab lus ntawm cov nqe ntawd. Cov uas lees tias lawv muaj kev to taub txog cov nqe ntawd tau nthuav tawm tej tswv yim tibneeg uas sib xyaw nrog txoj kev ntseeg kev cai dab qhuas ntawm Protestantism uas tau thim rov qab thiab Catholicism, uas yog txoj cuab tam yug los ua thawj tug tub uas lawv tau txais los ntawm lawv cov yawg koob hauv txoj kev ntxeev siab xyoo 1863, thaum lawv tau ua tiav txoj hauj lwm ntawm tus yaj saub uas tsis mloog lus hauv Yelau‑anplahas txoj kev ntxeev siab thaum pib tsa lub hauv paus. Cov tswv yim ntawm tus kheej ntawd hais txog yam uas cov nqe ntawd yog, tsuas yog kev txhais ntiag tug xwb, zoo tshaj plaws los kuj tsis dhau ntawd. Lawv cov tswv yim hais txog cov nqe ntawd tej zaum kuj tawm tsam rau txoj kev siv yav tom ntej uas yog lub hauv paus, thiab feem ntau kuj tawm tsam rau tib lub hauv paus ntsiab lus uas lawv tus kheej tau qhia tias yog ntawm cov nqe ntawd.

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!

Yam peb pom hauv cov nqe vaj lug kub ntawd yog ib txoj kev to taub uas sib haum ib yam hauv txhua rau nqe. Yog txoj kev sib haum ntawm zaj lus ntawd uas peb pom thiaj txhawb kuv kom nthuav tawm yam kuv to taub, txawm yog thaum kuv paub tias tag nrho Adventism tsis lees txais yam kuv to taub. Yam peb to taub txog cov nqe ntawd tau muab luam tawm thawj zaug xyoo 1996, thiab txoj kev to taub uas tau muab nthuav tawm ntawd tsuas yog loj hlob muaj zog dua ntxiv thaum lub sij hawm tau hla mus dhau peb caug xyoo!

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.

Yog nej xav txog thawj nqe siv thawj zaug hauv phau ntawv xov xwm The Time of the End, nej yuav pom Testimonies, volume 9, page 11. Tsib xyoos ua ntej 9/11, phau ntawv xov xwm ntawd pib nrog 9/11. Ib qho ntawm cov kev nkag siab uas txhawb kuv siab yog qhov uas kuv to taub tias thaum “the time of the end” hauv nqe plaub caug, cov vaj ntxwv qaum teb thiab qab teb yog hwjchim sab ntsuj plig, tsis yog hwjchim tiag raws cev nqaij daim tawv. Lub sijhawm ntawd, kuv twb paub lawm tias Sister White tau hais tias cov phau ntawv Daniel thiab Revelation yog tib phau ntawv, thiab tib txoj kab lus faj lem uas nyob hauv Daniel, Yauhas tau nqa mus txuas ntxiv hauv phau Revelation. Kuv tau pom tias hauv Revelation kaum ib, uas tau ua tiav hauv zaj keeb kwm nyob ncig lub sijhawm kawg xyoo 1798; Sister White cov lus piav qhia txog tshooj ntawd qhia meej tias Fabkis yog tim lyiv teb chaws sab ntsuj plig, thiab nws kuj tau hais meej ib yam nkaus tias hauv Revelation kaum xya, tus poj niam deev luag txiv saum tus tsiaj nyaum yog Npanpiloo sab ntsuj plig.

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.

Kev txheeb xyuas ntawm Muam White txog ob lub hwjchim ntawd nyob hauv The Great Controversy, thiab cov lus piav ntawd txuas ua ke timkhawv ntawm Yauhas thiab Daniyee. Lub ntsiab txhais ntawm vajntxwv sab qab teb hauv Daniyee tshooj kaum ib yog lub hwjchim uas tswj tebchaws Iyiv, thiab vajntxwv sab qaum teb yog lub hwjchim uas tswj Npanpiloo. Thaum Vajlugkub thiab Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej ua hauj lwm sib koom tes los tsa ib qhov tseeb tseg, los ntawm kev coj Daniyee thiab Tshwmsim los sib txuas ua ke kom ua pov thawj rau lub ntsiab ntawd, yog ib yam uas kuv yeej tsis muaj peev xwm tso tseg rau ib tug kws qhia keeb ntseeg uas yuam kev twg los xij, lossis rau ib tug thawj coj uas xaiv tsa nws tus kheej yuam kev ntawm ib lub koom haum txhawb tus kheej.

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.

Yuav kom to taub Ptolemy thiab Uzziah ua cov cim sawv cev ntawm kev sib ntaus ntawm Raphia thiab tej kev puas tsuaj uas tshwm sim tom qab lawv lub siab raug tsa kom siab, yog yuav tsum raug tswj hwm los ntawm qhov tseeb tias Ptolemy sawv cev rau lub hwj chim zaj uas yeej lub hwj chim sawv cev ntawm Loos, los tsuas yog thaum kawg thiaj swb rau lub hwj chim sawv cev uas twb yeej Ptolemy lawm hauv nqe kaum thiab nyob rau xyoo 1989. Cov kev sib txawv hauv keeb kwm no yog muaj lub hom phiaj thiab tseem ceeb.

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.

U-xiyas tau txais lub cim ntawm tus tsiaj qus thaum nws sim coj pawg ntseeg thiab lub xeev los koom ua ke; U-xiyas yog lub tebchaws uas muaj koob meej, thiab lub tebchaws uas muaj koob meej ntawd yog ib qho lus sib cav tseem ceeb thaum pib ntawm zaj lus hauv xyoo 1989. Lub tebchaws uas muaj koob meej ntawd puas yog Tebchaws Meskas, los yog puas yog pawg ntseeg Seventh-day Adventist? Cov uas thaum ntawd tuav rawv lub tswv yim yuam kev tias lub tebchaws uas muaj koob meej yog pawg ntseeg Adventist, nrog rau txhua tus uas tseem tuav li ntawd los txog niaj hnub no—yuav sib cav tias lub roob dawb huv uas muaj koob meej hauv nqe plaub caug tsib yog Vajtswv pawg ntseeg kom meej, yog li ntawd rau lawv txhais tau tias ib lub roob thiab ib thaj av yog tib lub cim. Tej zaum, raws li tibneeg txoj kev xav ib txwm muaj.

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.

Uxxiyas yog thaj av ci ntsa iab, thiab Ptolemy yog tim lyiv teb chaws. Uxxiyas, raws li thaj av ci ntsa iab, muaj ob tug kub uas yog Protestantism thiab Republicanism. Qhov kev tshwm sim hauv kev tswj hwm nom tswv ntawm Ptolemy yog communism thiab nws ntau yam qauv, hos qhov kev tshwm sim hauv kev ntseeg ntawm Ptolemy yog spiritualism thiab nws ntau yam qauv. Ib yam ntxwv ntawm lub hwj chim zaj yog tias nws yog ib lub koomhaum sib koom tes, tiam sis tus yaj saub cuav, uas yog thaj av ci ntsa iab, yog ib haiv neeg tib leeg uas muaj ob tug kub.

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.

Daniyee tshooj kaum ib nqe plaub caug tau muab tsa ruaj tias Tebchaws Meskas yog lub hwjchim sawv cev rau txoj kev cai papacy thaum Soviet Union raug cheb pov tseg mus rau xyoo 1989. Qhov tseeb no sib haum nrog tes haujlwm ntawm tus tsiaj qus muaj ob tug kub tawm hauv ntiajteb hauv Tshwmsim tshooj kaum peb, rau qhov ob phau ntawv ntawd yog tib yam nkaus.

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.

Thiab kuv kuj pom dua ib tug tsiaj qus ntxiv tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Thiab nws siv tag nrho lub hwjchim ntawm tus thawj tsiaj qus ntawd nyob ntawm nws xub ntiag, thiab ua rau lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm tus thawj tsiaj qus ntawd, tus uas nws lub qhov txhab txaus tuag twb zoo lawm. Qhia Tshwm 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.”

Tshwm Sim kaum peb txheeb xyuas Tebchaws Meskas tias yog lub hwjchim sawv cev ntawm Papacy, rau qhov tsiaj qus tawm hauv av “siv tag nrho lub hwjchim ntawm” tsiaj qus tawm hauv hiav txwv uas tau los “ua ntej nws.” Hauv nqe ob, tus zaj ntawm Loos kev teev dab qub twb tau muab rau Papacy nws lub hwjchim, nws lub zwm txwv, thiab txoj cai loj. Lo lus uas tau txhais ua “hwjchim” txhais tias hwjchim, tabsis hauv nqe kaum ob nws yog ib lo lus txawv uas tau txhais ua “hwjchim,” uas txhais tias “txoj cai uas raug muab cob rau.”

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.

Tebchaws Meskas yog lub hwj chim sawv cev ntawm papacy, uas yav tag los tau raug ua tus qauv qhia los ntawm pagan Rome, uas tau muab nws txoj kev txhawb nqa tub rog thiab nyiaj txiag rau papacy raws li tau hais tseg hauv nqe ob. Hauv kev ua li no, pagan Rome tau ua tus qauv qhia txog Tebchaws Meskas, uas kuj yuav muab nws cov “tsheb nees rog, nkoj, thiab cov neeg caij nees” los ua tes haujlwm qias neeg rau lub hwj chim papal.

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.

Thaum peb qhov kev sib ntaus ntawm nqe kaum, kaum ib, thiab kaum tsib tau muaj tiav hauv keeb kwm lawm, Antiochus Magnus nyob hauv txhua qhov kev sib ntaus ntawd. Qhov tseeb no qhia meej tias lub hwj chim uas sawv cev hauv peb qhov kev sib ntaus ntawd yog ib lub hwj chim sawv cev ntawm tus tsiaj qus, rau qhov nws ib txwm yog Antiochus, thiab Antiochus hauv xyoo 1989 yog lub hwj chim sawv cev ntawm Tebchaws Meskas.

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.

Peb qhov kev sib ntaus uas coj mus rau txoj cai hnub Sunday ntawm nqe kaum rau muaj tus yam ntxwv ntawm Alpha thiab Omega, thiab kuj muaj tus qauv ntawm qhov tseeb. Yog Tebchaws Meskas nyob hauv thawj qhov kev sib ntaus thiab qhov kev sib ntaus thib peb, qhia txog ib qho alpha thiab omega hauv thawj thiab qhov kawg kev sib ntaus. Peb qhov kev sib ntaus uas coj mus rau txoj cai hnub Sunday ntawm nqe kaum rau kuj muaj tus yam ntxwv ntawm qhov tseeb. Lub hwj chim sawv cev ntawm Nazi Ukraine yog qhov kev sib ntaus nyob nruab nrab uas sawv cev rau txoj kev ntxeev siab ntawm tus waymark nruab nrab hauv lub qauv ntawm lo lus Henplais uas yog qhov tseeb. Peb qhov kev sib ntaus sawv cev rau xyoo 1989 mus txog rau txoj cai hnub Sunday, uas txhais hais tias lawv sawv cev rau “keeb kwm zais” ntawm nqe plaub caug.

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.

Nqe kaum ntawm Tshwm Sim kaum ib qhia txog xyoo 2023 tias yog lub sijhawm uas ob lub kub txwm sawv rov qab los. Daniyees kaum ib, nqe kaum ib, qhia txog tib lub sijhawm keeb kwm ntawd nkaus. Kab lus cev lus faj lem sab hauv thiab kab lus cev lus faj lem sab nraud sib haum rau xyoo 2023. Kab sab hauv yog “yam” uas Daniyees to taub, hos kab sab nraud yog “lub zeem muag” uas nws to taub.

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.

Qhov kev sim ntawm lub tuam tsev uas Daniyees ua piv txwv tau pib rau hnub nees nkaum ob, thiab nees nkaum ob xyoos tom qab 9/11, uas yog lub sijhawm uas Yaxayas nkag mus rau hauv lub tuam tsev, coj koj mus rau xyoo 2023. Yaxayas qhia txog txoj kev tuag ntawm Uxiyas tom qab nws tau nyob nrog mob ruas tau kaum ib xyoos ntawm 9/11. Tes haujlwm ntawm kev tsa lub tuam tsev muaj xws li xub tso lub hauv paus, thiab tom qab ntawd tsa lub tuam tsev thiab muab lub pob zeb hau tso rau, uas mam li coj mus rau qhov kev sim litmus thib peb, uas raug sawv cev los ntawm lub rooj noj mov ntawm cov raj hauv kab ntawm Levis Kevcai nees nkaum peb. Tes haujlwm sab hauv ntawm txoj moo zoo mus ib txhis raug ua tiav nyob rau hauv keeb kwm ntawm kab sab nraud. Hauv nqe kaum ib, Putin tau raug ua piv txwv los ntawm Ptolemy, thiab vajntxwv Uxiyas muab ib tug timkhawv thib ob rau zaj piv txwv txog vajntxwv sab qab teb uas raug tsa kom siab los ntawm kev vam meej ntawm kev ua tsov rog, uas tom qab ntawd sim nkag mus rau hauv thaj tsam ntawm kev ntseeg.

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.

Thiab vajntxwv sab qab teb yuav chim kawg li, thiab yuav tawm tuaj nrog nws sib ntaus, yog yog nrog vajntxwv sab qaum teb: thiab nws yuav tsa ib pab neeg coob heev; tiamsis pab neeg coob ntawd yuav raug muab rau hauv nws txhais tes. Thiab thaum nws tau muab pab neeg coob ntawd tshem lawm, nws lub siab yuav tsa siab hlo; thiab nws yuav pov tseg ntau txhiab vam leej: tiamsis nws yuav tsis muaj zog tuaj ntawm qhov ntawd. Daniel 11:11, 12.

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

Uriah Smith hais txog Ptolemy Philopator keeb kwm thiab nws txoj kev sim coj tej xyeem fij rau hauv lub tuam tsev hauv Yeluxalees.

“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.

“Ptolemy tsis muaj qhov txawj xyuam xim txaus los siv nws txoj kev yeej kom raug. Yog nws tau caij raws nws txoj kev vam meej mus ntxiv, tej zaum nws yuav tau los ua tus tswv kav tag nrho lub nceeg vaj ntawm Antiochus; tiam sis vim txaus siab tsuas yog hem ob peb lo lus thiab ua ob peb qho kev ntshai xwb, nws thiaj ua kev sib haum xeeb kom nws thiaj tau muab nws tus kheej rau kev txaus siab tsis tu ncua thiab tsis muaj kev tswj ntawm nws tej kev ntshaw tsiaj qus. Yog li ntawd, txawm nws twb yeej nws cov yeeb ncuab lawm, los nws tseem swb rau nws tej kev phem, thiab vim tsis nco qab txog lub npe loj uas nws yuav tau tsim tsa, nws siv nws lub sij hawm rau kev noj haus lom zem thiab kev qias vuab tsuab.”

“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.

“Nws lub siab raug tsa kom siab vim nws txoj kev vam meej, tiam sis nws nyob deb heev ntawm qhov raug ntxiv dag zog los ntawm qhov ntawd; rau qhov kev siv uas tsis muaj meej mom uas nws tau ua rau nws ua rau nws cov pej xeem tus kheej sawv ntxeev siab tawm tsam nws. Tiam sis qhov uas nws lub siab raug tsa kom siab ntawd tau tshwm sim tshwj xeeb tshaj yog hauv nws tej kev ua nrog cov Yudais. Thaum tuaj txog rau Yeluxalees, nws tau muaj kev fij xyeem nyob ntawd, thiab nws muaj kev ntshaw heev yuav nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev, uas tawm tsam txoj kevcai thiab txoj kev ntseeg ntawm qhov chaw ntawd; tiam sis thaum raug txwv, txawm yog nrog kev nyuaj heev, nws thiaj tawm ntawm qhov chaw ntawd mus nrog kev npau taws kub lug tawm tsam haiv neeg Yudais tas nrho, thiab tam sim ntawd pib ib txoj kev tsim txom txaus ntshai thiab tsis muaj kev khuv leej tawm tsam lawv. Hauv Alexandria, qhov chaw uas cov Yudais tau nyob txij li lub sijhawm Alexander, thiab tau txaus siab rau tej cai tshwj xeeb ib yam li cov pej xeem uas tau txais kev qhuas tshaj plaws, plaub caug txhiab raws li Eusebius hais, rau caum txhiab raws li Jerome hais, raug tua nyob rau hauv txoj kev tsim txom no. Qhov kev sawv ntxeev siab ntawm cov Iyiv, thiab qhov kev tua neeg coob ntawm cov Yudais, yeej tsis yog yam uas yuav pab ntxiv dag zog rau nws hauv nws lub nceeg vaj, tiam sis theej yog yam txaus yuav luag rhuav tshem nws kiag li.” 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.

Kev yeej hauv kev ua rog ntawm Ptolemy Philopator ntawm Raphia xyoo 217 BC, tsis ua rau Ptolemy muaj zog dua, tiam sis nws ua rau “nws lub siab raug tsa kom siab.” Kev yeej hauv Tsov Rog Ukrainian yuav tsis ua rau Putin muaj zog dua, tiam sis nws yuav “tsa nws lub siab kom siab,” ib yam li kev vam meej hauv kev ua rog tau ua rau vajntxwv Uzziah tsa nws lub siab kom siab.

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.

Thiab Uxiyas thiaj npaj rau lawv thoob plaws hauv tag nrho pab tub rog tej daim thaiv, tej hmuv, tej mom hlau, tej tsho hlau tiv rog, tej rab hneev, thiab tej nplawm rau ntxeev pob zeb. Thiab nws kuj tau ua nyob hauv Yeluxalees tej cuab yeej ua rog, uas tej neeg txawj ntse tsim tawm los, kom muab tso rau saum tej yees thiab saum tej chaw tiv thaiv ruaj khov, rau kev tua xib xub thiab tej pob zeb loj nrog rau ntawd. Thiab nws lub npe nrov mus deb heev; rau qhov nws tau txais kev pab uas zoo kawg nkaus, mus txog thaum nws muaj zog. Tiam sis thaum nws muaj zog lawm, nws lub siab raug tsa siab mus txog nws txoj kev puastsuaj; rau qhov nws tau ua txhaum tawm tsam tus Tswv nws tus Vajtswv, thiab tau nkag mus rau hauv tus Tswv lub tuam tsev kom hlawv xyab saum lub thaj xyab. 2 Vaj Keeb Kwm 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.

Ob tug vajntxwv yav qab teb uas lawv lub siab raug tsa siab vim tej yeej hauv kev ua rog, tau sim nkag mus rau hauv tib lub tuam tsev thiab muab ib qho kev txi fij, yam uas tsuas yog ib tug pov thawj thiaj raug tso cai ua tau. Nyob rau ob rooj xwm txheej no, cov pov thawj tau tawm tsam cov vajntxwv khav theeb no tej kev sim ua li ntawd. Ib tug vajntxwv ces pib ua pauj rau cov Yudais, hos lwm tus raug mob ruas rau ntawm hauv pliaj.

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.

Tus pov thawj Azariah thiaj li nkag mus raws nws qab, thiab muaj yim caum leej pov thawj ntawm tus Tswv nrog nws, yog cov txiv neej siab tawv: thiab lawv sawv tawm tsam vajntxwv Uzziah, thiab hais rau nws tias, Au Uzziah, tsis yog tes haujlwm ntawm koj los hlawv xyab rau tus Tswv, tiam sis yog ntawm cov pov thawj, uas yog Aloos cov tub, cov uas twb raug muab cais tseg kom hlawv xyab lawm: cia li tawm ntawm lub chaw dawb huv mus; rau qhov koj tau ua txhaum lawm; thiab qhov no yuav tsis yog ua rau koj tau koob meej ntawm tus Tswv Vajtswv li. Ces Uzziah npau taws, thiab tuav ib lub lauj kaub xyab hauv nws txhais tes yuav hlawv xyab: thiab thaum nws tseem npau taws rau cov pov thawj, mob ruas txawm tshwm plaws los rau ntawm nws lub hauv pliaj rau ntawm cov pov thawj xub ntiag hauv tsev ntawm tus Tswv, ntawm ib sab ntawm lub thaj hlawv xyab. Thiab Azariah tus thawj pov thawj, nrog rau txhua tus pov thawj, ntsia ntsoov rau nws, thiab saib seb, nws muaj mob ruas rau ntawm nws lub hauv pliaj, thiab lawv ntiab nws tawm ntawm qhov chaw ntawd; muaj tseeb, nws tus kheej kuj maj nroos tawm mus thiab, vim tus Tswv twb nplawm nws lawm. Vajntxwv Uzziah thiaj yog ib tug neeg mob ruas mus txog hnub uas nws tuag, thiab nyob hauv ib lub tsev cais, vim nws yog ib tug neeg mob ruas; rau qhov nws raug txiav tawm ntawm tsev ntawm tus Tswv lawm: thiab nws tus tub Jotham kav xyuas vajntxwv lub tsev, txiav txim rau cov neeg hauv lub tebchaws. Nim no, lwm yam haujlwm ntawm Uzziah, txij thawj mus txog tom kawg, Yaxayas tus yaj saub, Amos tus tub, twb sau cia lawm. 2 Vaj Keeb Kwm 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.

Xyoo 2014, cov neeg thoob ntiaj teb uas kav teb kav chaw hauv Tebchaws Europe thiab tsoomfwv Obama tau pib ib qho kev hloov loj uas siv xim ua cim rau saum haiv neeg Ukraine. Xyoo 2022, Russia tau pib ib qho kev txeeb tebchaws uas thaum kawg yuav coj mus txog rau kev yeej rau Putin thiab Russia; uas raug sawv cev los ntawm Ptolemy thiab Uzziah, cov vajntxwv sab qab teb. Nqe kaum ob hais tias tom qab Putin yeej lawm, “nws lub siab yuav raug tsa kom siab; thiab nws yuav muab ntau txhiab leej poob lawm: tiamsis qhov ntawd yuav tsis ua kom nws muaj zog.” Ces keeb kwm thiaj sau tseg txog txoj kev ploj zuj zus mus ntawm nws lub tebchaws.

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.

Qhov kev tuag zuj zus ntawd tau coj mus txog nws txoj kev tuag, thiab thaum Antiochus tus Loj rov ua pauj rau nws txoj kev swb ntawm Raphia, Antiochus twb tsis muaj kev sib tawm tsam nrog Ptolemy Philopator lawm; thaum ntawd Antiochus tab tom ntsib ib tug me nyuam yau uas yog tus kav tebchaws Iyiv rau lub sijhawm ntawd. Ib tug me nyuam yog ib lub cim ntawm tiam kawg, yog li ntawd, nyob rau ib theem, tus vaj ntxwv me nyuam uas Antiochus kov yeej ntawm Panium yog tiam kawg ntawm lub nceeg vaj sab qab teb. Nyob rau theem kev muaj tiag, tus vaj ntxwv me nyuam sawv cev rau kev qaug zog thaum piv rau Antiochus lub hwj chim.

“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.

“Txojkev kajsiab uas tau xaus tseg nruab nrab ntawm Ptolemy Philopater thiab Antiochus nyob ruaj tau kaum plaub xyoos. Lub sijhawm ntawd Ptolemy tuag vim kev haus dej haus cawv thiab kev qias vuab tsuab, thiab nws tus tub, Ptolemy Epiphanes, uas thaum ntawd tseem yog ib tug menyuam muaj plaub lossis tsib xyoos xwb, tau los hloov nws chaw. Antiochus, nyob rau tib lub sijhawm ntawd, tom qab tau tsuj tseg txojkev ntxeev siab hauv nws lub nceeg vaj, thiab tau coj los txo hwj chim thiab tsa kom ruaj khov cov tebchaws sab hnub tuaj kom nyob hauv lawv txojkev mloog lus, thiaj muaj sijhawm ywj pheej rau txhua yam haujlwm thaum tus hluas Epiphanes tau los nyob saum lub zwm txwv hauv tebchaws Iyi; thiab vim xav tias qhov no yog ib lub sijhawm zoo tshaj plaws rau kev nthuav nws txojkev kav tebchaws uas tsis tsim nyog cia ploj mus, nws thiaj tsa tau ib pab tub rog loj kawg nkaus “loj dua thawj zaug” (rau qhov nws tau sau tau ntau pab tub rog thiab tau txais nyiaj txiag nplua nuj heev hauv nws txojkev tawm mus sab hnub tuaj), thiab txav tawm mus tawm tsam tebchaws Iyi, vam tias yuav yeej yooj yim rau tus vajntxwv mosliab ntawd. Nws tau ua tiav li cas peb yuav pom tam sim no; rau qhov ntawm no tej kev ntxhov tshiab nkag los rau hauv tej xwm txheej ntawm cov nceeg vaj no, thiab muaj cov neeg ua yeeb yam tshiab raug coj los rau saum theem ntawm keebkwm.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Tus Vajntxwv Sab Qab Teb

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.

Kev piav qhia txog cov kauj ruam kawg ntawm Russia, yog kev piav qhia txog cov kauj ruam kawg ntawm tus vajntxwv faj lem ntawm sab qab teb. Ib qho yam ntxwv faj lem ntawm tus vajntxwv sab ntsuj plig ntawm sab qab teb uas tuaj txog rau hauv keeb kwm faj lem thaum lub sijhawm kawg xyoo 1798—yog txoj kev uas nws los txog rau nws qhov kawg. Qhov no kuj yog ib qho yam ntxwv faj lem ntawm tus vajntxwv ntawm sab qaum teb, thiab tus yaj saub cuav. Txhua lub hwjchim peb pab uas coj lub ntiajteb mus rau Armageddon muaj lawv tej qhov kawg uas raug txheeb kom meej tshwjxeeb hauv Vajtswv Txojlus. Yam twg los xij uas yuav tshwm sim rau Putin thiab Russia twb tau raug ua ua qauv ntej lawm los ntawm cov kab keeb kwm yav dhau los ntawm tus vajntxwv sab qab teb.

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.

Cov piv txwv ntawm txoj kev puam tsuaj ntawm tus vaj ntxwv sab qab teb ntawm sab ntsuj plig tau raug ua piv txwv ua ntej los ntawm txoj kev puam tsuaj ntawm thawj tus vaj ntxwv sab qab teb ntawm sab ntsuj plig, uas yog Fabkis uas tsis ntseeg Vajtswv thaum lub sijhawm Kev Tawm Tsam. Kev puam tsuaj ntawm lub tebchaws sab qab teb suav nrog kev puam tsuaj ntawm tus vaj ntxwv sab qab teb. Kev puam tsuaj ntawm Napoleon sib raug rau kev puam tsuaj ntawm Fabkis, thiab phim raws nraim nrog kev puam tsuaj ntawm lub nceeg vaj sab qab teb tom ntej, uas yog Russia. Russia ua tus vaj ntxwv sab qab teb niaj hnub no tau pib los ntawm kev tawm tsam, ib yam li Fabkis, raws li tus vaj ntxwv sab qab teb, tau pib nrog kev tawm tsam.

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.

Kev tawm tsam hloov hwj chim yog ib yam ntxwv ntawm tus zaj, tus uas yog lub cim ntawm cov vajntxwv sab qab teb. Tus zaj, uas yog lub cim tseem ceeb ntawm tus vajntxwv sab qab teb, yog Xatas, thiab thaum nws sim ua ib qho kev tawm tsam hloov hwj chim thaum kawg ntawm ib txhiab xyoo, hluav taws nqes saum ntuj los thiab hlawv nws pov tseg. Nws txoj kev ntxeev siab saum ntuj ceeb tsheej thaum chiv keeb yog alpha ntawm nws txoj kev ntxeev siab thaum xaus ntawm ib txhiab xyoo.

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.

Xyoo 1798, Fabkis raws li lus cev Vajtswv lus tau txais lub zwm txwv ua vaj ntxwv sab qab teb ntawm sab ntsuj plig thaum lub Sijhawm Kiv Puag Ncig Fabkis. Txoj kev kiv puag ncig ntawd tau hla thoob plaws tej teb chaws hauv Europe thiab thaum kawg mus txog Kiv Puag Ncig Russia, uas tsis ntev tom qab ntawd kuj muaj Kiv Puag Ncig Bolshevik hauv tib lub xyoo.

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).

Kev Kiv Puag Ncig Lavxias xyoo 1917 muaj ob theem tseem ceeb: Kev Kiv Puag Ncig Lub Ob Hlis (uas rhuav tshem txoj kev kav vaj ntxwv Tsar, xaus kev kav ib leeg muaj hwj chim, thiab tsa ib tsoom fwv ib ntus nyob nruab nrab ib lub sijhawm uas muaj ob lub hwj chim sib nyob ua ke nrog cov Soviet) thiab Kev Kiv Puag Ncig Lub Kaum Hli (uas kuj hu ua Kev Kiv Puag Ncig Bolshevik, uas cov Bolshevik nyob hauv Lenin tau txeeb hwj chim los ntawm ib qho kev ntxeev nom tswv, ua rau muaj kev tsim tsa txoj kev kav ntawm Soviet thiab qhib txoj hau kev mus rau kev tsim kev ua nom tswv raws li socialism/communism).

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:

Hauv kev tshuaj ntsuam txog keeb kwm thiab hauv kev xav txog kev hloov tshiab los ntawm kev tawm tsam (tshwj xeeb yog los ntawm cov kev xam pom Marxist xws li ntawm Trotsky, Luxemburg, thiab lwm tus uas ua kev sib piv), Kev Tawm Tsam Fab Kis (1789–1799) feem ntau raug saib tias yog tus qauv lossis muab ib daim phiaj qhia rau txoj kev taug ntawm cov xwm txheej hauv Lavxias. Ob theem ntawm Kev Tawm Tsam Fab Kis uas sawv cev ua tus qauv rau cov theem no hauv Lavxias yog:

  • 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.

    Theem thawj zaug nruab nrab/raws li kev cai lij choj (kwv yees li 1789–1792), uas sib haum nrog Kev Tawm Tsam Lub Ob Hlis. Theem Fabkis no tau pib nrog kev txeeb Bastille, kev hu los sib sau ntawm Estates-General/National Assembly, kev tshem tawm cov cai tshwj xeeb feudal, Daim Ntawv Tshaj Tawm Txog Tib Neeg Cov Cai, thiab kev tsim tsa ib lub vaj ntxwv raws li kev cai lij choj nyob hauv qab cov Girondins thiab cov neeg hloov kho nruab nrab. Nws tau rhuav tshem vaj ntxwv kav tsis txwv, tiam sis tseem khaws cia tej yam ntsiab ntawm kev tswj hwm bourgeois/liberal thiab cov qauv hwj chim ob chav/hwj chim sib tw (piv txwv li, ntawm Assembly thiab lub vaj ntxwv uas tseem nyob seem). Ib yam li ntawd, Lub Ob Hlis 1917 tau xaus Tsarism, tab sis tau coj mus rau ib tsoom fwv ib ntus bourgeois thiab hwj chim ob chav nrog cov Soviets.

  • 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.

    Theem theej/Jacobin theem (kwv yees li xyoo 1792–1794, suav nrog kev tsim tsa Thawj Lub Koom pheej, kev tua Louis XVI, thiab Lub Sijhawm Kav Ntshai nyob hauv qab Robespierre thiab cov Jacobins/Pawg Neeg Saib Xyuas Kev Nyab Xeeb Rau Zej Tsoom) sib haum nrog Kev Tawm Tsam Lub Kaum Hli (Bolshevik). Cov Jacobins txeeb tau hwj chim ntawm cov Girondins uas muaj kev nruab nrab dua los ntawm kev nqis tes ua theej heev, tshaj tawm ib lub koom pheej, tsuj cov kev tawm tsam rov qab, thiab thawb txoj kev tawm tsam mus rau kev hloov pauv tob dua hauv zej tsoom thiab kev tiv thaiv tawm tsam cov kev hem thawj sab hauv/sab nraud. Qhov no yog ib daim iav rau txoj kev uas cov Bolsheviks rhuav tshem tsoom fwv ib ntus, sib sau ruaj khov txoj kev kav ntawm proletariat/kev tswj hwm los ntawm proletariat, thiab txhawb kom txoj kev ntseeg kev hloov pauv socialist mus tom ntej.

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.

Cov kev sib txig no hais kom pom tseeb tias kev hloov loj hauv zej zog feem ntau ua raws ib qho qauv: thawj zaug yog kev sawv tawm dav dav tawm tsam tsoom fwv qub (uas cov neeg nruab nrab/cov zog bourgeoisie coj), ces tom qab ntawd yog ib qho kev txeeb hwj chim uas hnyav dua los ntawm cov neeg radical kom “cawm” thiab ua kom kev hloov loj ntawd tob dua thaum muaj kev kub ntxhov. Cov Bolsheviks lawv tus kheej kuj tau txhob txwm siv Fab Kis tus qauv ua piv txwv, saib lawv txoj kev sawv tawm thaum Lub Kaum Hli zoo ib yam li Jacobin txoj kev ntxeev txeeb hwj chim—uas yog yam tsim nyog los tiv thaiv kev tawm tsam rov qab thiab ua kom tiav lub peev xwm ntawm kev hloov loj ntawd.

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.

Qhov kev ua piv txwv raws hom qauv no tshwm sim hauv tej haujlwm xws li Trotsky phau *History of the Russian Revolution* (uas hais meej tias muab theem ntawm hwj chim ob tog hauv Russia los piv rau tej kev txav zoo ib yam hauv Fabkis) thiab hauv Rosa Luxemburg tej ntawv sau txog cov xwm txheej hauv Russia, qhov uas nws ceeb toom tias thawj lub sijhawm ntawm Kev Tawm Tsam hauv Russia (Lub Peb Hlis–Lub Kaum Hli) ua raws li tus qauv ntawm kev tawm tsam hauv Fabkis (thiab Askiv), hos qhov uas Bolshevik los tuav hwj chim ntawd kuj sib txig nrog Jacobin txoj kev sawv los.

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.

Yexus ib txwm piav txog qhov kawg los ntawm qhov pib, thiab kev poob ntawm Napoléon ua thawj tus vajntxwv sab qab teb ntawm sab ntsuj plig tau ua raws cov cim qhia ntawm qhov pib ntawm kev kiv puag ncig, thiab los ntawm qhov uas nws tau sawv cev rau kev poob ntawm Soviet Union.

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.

Kev ploj zuj zus (ib theem zuj zus) ntawm Napoleon sib phim heev nrog kev qaug zog zuj zus thiab kev vau nres xyoo 1991 ntawm Soviet Union, nyob hauv tib lub txheej txheem piv txwv uas ob theem ntawm Fab Kis Kev Tawm Tsam tau ua duab qhia ua ntej rau ob theem ntawm Lavxias Kev Tawm Tsam—Lub Ob Hlis thiab Lub Kaum Hli 1917. Qhov kev sib txig no txuas ntxiv mus rau theem tom qab kev tsom xam nruj tshaj uas muaj kev sib sau ua ke ruaj khov (Bonapartism) thiab nws txoj kev tawg tas uas tsis txawj zam dhau. Qhov no yog rho tawm los ntawm ob qho tib si cov qauv dav dav hauv keeb kwm thiab cov kev tshuaj ntsuam Marxist (tshwj xeeb yog Trotsky li hauv The Revolution Betrayed thiab lwm yam haujlwm uas muaj feem xyuam), uas suav Napoleon ua tus qauv qub tshaj plaws ntawm Bonapartism: ib txoj kev kav ntawm ib tug thawj coj muaj hwj chim uas sawv los tom qab qhov siab kawg ntawm kev tawm tsam txoj kev nruj heev, tuav qhov sib npaug ntawm ntau pawg chav kawm, khaws cia tej kev yeej tseem ceeb ntawm tus qauv txheej txheem uas kev tawm tsam tau coj los (thaum tib lub sijhawm txwv thiab nias nws txoj kev thawb mus rau kev ywj pheej), txhim tsa ib lub teb chaws kav raws li tus kheej/hluas tub rog-thawj tswj hwm, ncav tes dhau qhov txwv, thiab tom qab ntawd raug kev vau ua ntu zus uas coj mus rau kev rov tsim ib feem ntawm txoj qub txheej txheem.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Kev Sawv Los Ntawm Napoleon Tus Txheej Txheem Bonapartist Zoo Ib Yam Li Kev Koom Hwjchim Ruaj Khov Ntawm Stalinist

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.

Tom qab lub theem kev nruj heev ntawm cov Jacobin thiab qhov kev teb rov qab Thermidorian (1794), los txog rau pawg Directory uas tsis ruaj khov (1795–1799), qhov kev tawm tsam txeeb hwj chim ntawm Napoleon hnub 18 Brumaire (1799) thiaj tsa tau lub Consulate, ces tom qab ntawd yog lub Empire (1804). Nws muab cov txiaj ntsig kev hloov loj ntawm kev tawm tsam bourgeois los ua cai tswj ruaj khov thiab nthuav mus rau lwm thaj chaw (Napoleonic Code, kev xaus ntawm cov cai tshwj xeeb feudal, lub xeev muaj hwj chim nruab nrab khov kho), los nws muab txhua yam ntawd los tso rau hauv qab txoj kev kav muaj hwj chim yuam, koob meej tub rog, thiab ib pab neeg tshiab uas muaj cai loj.

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.

Tom qab theem kev hloov siab phem Bolshevik/Lub Kaum Hli thiab cov kev sim thawj zaug ntawm Soviet, kev puas tsuaj los ntawm kev ua nom ua tswv raws li ntaub ntawv thiab txheej txheem pib nkag los (tshwj xeeb txij nruab nrab xyoo 1920s). Stalin txoj kev khov kho nws lub hwj chim kov yeej Sab Lauj Kev Tawm Tsam, yuam kom siv “kev tsim socialism hauv ib lub teb chaws xwb,” thiab tsim ib txoj kev tswj hwm kav teb chaws uas yog tub ceev xwm/tub rog/nom tswv raws li ntaub ntawv. Kev khwv nyiaj txiag raws li phiaj xwm thiab cuab tam uas tau coj los ua cuab tam pej xeem (cov txiaj ntsig tseem ceeb ntawm Lub Kaum Hli) raug khaws cia tseg, tiam sis raug hloov mus ua cuab yeej rau ib pawg neeg muaj cai tshwj xeeb, thaum kev thoob ntiaj teb raug tso tseg.

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).

Nyob rau ob qho xwm txheej no, lub zog kiv puag ncig raug “khov tseg” thiab raug muab tig mus txhawb lub hwj chim ntawm lub xeev thiab kev nthuav dav nyob hauv qab ib tug tib neeg los yog ib lub tshuab kav teb chaws nkaus xwb (Trotsky tau hais meej tias txoj kev tswj hwm ntawm Stalin yog ib yam qauv ntawm “Soviet Bonapartism,” uas zoo ib yam nrog Napoleon lub Faj Tim Teb Chaws ntau dua li lub Consulate).

The Step-by-Step Collapse

Kev Poob Tawg Ib Qib Zuag Zuag

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.

Qhov no yog lub hauv paus kev phim raws—kev nqis qis tsis yog ib qho xwm txheej tshwm sim ib zaug tam sid xwb, tiam sis yog ib theem zuj zus ntawm kev yaig ploj mus, raug tsav los ntawm kev nthuav dav dhau ciam, kev tsis sib haum hauv nruab nrog, kev daig hauv kev ua rog, kev plam kev tswj hwm ntawm thaj chaw ib puag ncig, kev hloov kho uas ua tsis tiav, thiab thaum kawg yog kev yaj tag mus/kev rov tsim dua.

Napoleonic side (1812 to 1815)

Sab Napoleonic (1812 mus txog 1815)

  • 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: Kev txeeb teb chaws Russia uas coj kev puas tsuaj loj—Grande Armée (600,000 tus tub rog) raug rhuav tshem hnyav vim kev thauj thiab kev npaj txhij tsis txaus, caij ntuj no, thiab kev tawm tsam tiv thaiv. Qhov no yog ib qho chaw tig hloov uas muaj kev puas tsuaj loj kawg; ua rau poob koob meej thiab poob peev xwm tub rog coob kawg.

  • 1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

    1813: Ib pawg koomhaum sib sau los tawm tsam nws; swb ntawm Leipzig (“Tsov Rog ntawm Cov Haiv Neeg”)—poob nws cov phoojywg German thiab thaj chaw; lub faj tim teb chaws pib txo nqaim.

  • 1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

    1814: Cov phoojywg nkag mus tua rau hauv Fabkis teb chaws nws tus kheej; Paris poob; Napoleon tso tseg txoj hauj lwm vaj ntxwv thiab raug ntiab mus nyob thoj nam rau Elba.

  • 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: Rov qab los ib ntus luv luv (Pua Hnub), swb kawg nkaus ntawm Waterloo; raug ntiab mus nyob tseg mus ib txhis rau St. Helena; Bourbon vajntxwv kav rov qab los (kev thim rov qab tawm tsam cov txiaj ntsig uas kev kiv puag ncig tau coj los, txawm li ntawd los tsis yog tag nrho—qee qhov kev hloov hauv txoj cai lij choj/kev tswj hwm tseem nyob ruaj).

Soviet side (1970s to 1991)

Sab Soviet (xyoo 1970s txog 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.

    Xyoo lig 1970s–1980s: Kev khwv nyiaj txiag poob qis thiab sawv twjywm (“zastoi” nyob rau hauv lub sijhawm Brezhnev), kev tsis txaus khoom siv uas kav ntev mus li, kev thev naus laus zis qaug qab nyob tom qab, thiab kev sib tw tsim riam phom nrog Tebchaws Meskas/NATO uas hnyav ua kom lub tebchaws qaug zog—kev nthuav dav dhau ciaj ciam ntawm tag nrho lub txheej txheem pib zom kom kev khwv nyiaj txiag ploj ntsws sab hauv.

  • 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: Tsov Rog Afghanistan—“Nyab Laj” ntawm Soviet; ib qho av nkos phem uas nqus tas tej peev txheej, siab tawv, thiab lub meej mom thoob ntiaj teb (nco ntsoov qhov kev sib txig uas muaj kev thuam tob hauv no: Napoleon raug rhuav tshem hauv Russia; USSR los ntshav hauv ib thaj chaw tawv thiab tiv thaiv tsis kam swb).

  • 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: Gorbachev cov kev kho tshiab perestroika/glasnost (kev sim “cawm” lub txheej txheem ntawd, zoo ib yam li qee yam kev kho hloov lig hauv lub sijhawm Napoleon) txawm li cas los xij ho nthuav tawm thiab ua kom cov kev tsis sib haum xeeb loj hlob sai dua; cov xeev tus qhev nyob hauv Eastern Bloc sawv tawm tsam thiab tawg dim (Phab Ntsa Berlin poob rau lub Kaum Ib Hlis 9, 1989, thiab ntau lub tsoom fwv vau thoob plaws xyoo 1989–1990)—yog kev plam ntawm “lub teb chaws kav sab nraud,” raws nraim ib yam li Napoleon plam cov xeev koom tes nrog nws.

  • 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: Kev kub ntxhov haiv neeg sab hauv, cov tebchaws koom pheej tshaj tawm lawv txoj kev muaj hwjchim kav tebchaws; lub Yim Hli 1991 kev ntxeev nom ntawm cov neeg tawv ncauj poob tsis taus muag; Gorbachev tso tseg haujlwm rau lub Kaum Ob Hlis 25, 1991; USSR tawg ua 15 lub xeev. Kev rov tsim kom muaj peev txheej raws li kev ua lag luam tuaj tom qab (kev kho mob ceeb ceev nyob rau tiam Yeltsin, cov oligarchs, kev ntiag tug cuab tam)—muaj kev piv txwv zoo ib yam li kev rov txhim tsa Bourbon: cov ntsiab txheej hauv chav kawm ua ntej kev tawm tsam (lossis lawv cov uas sib npaug) rov qab los, rhuav thim rov qab tag nrho cov kev sib raug zoo ntawm cuab tam uas yog kev tawm tsam tau tsim, thaum tseem khaws cia qee yam qauv kev tswj hwm.

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.

Nyob rau hauv ob qho tib si, “lub faj tim teb chaws” (French Continental System piv rau Soviet Eastern Bloc/COMECON influence) tawg ua tej ntu los ntawm sab nraud nkag los rau sab hauv, kev xeb qhuav sab hauv ceev zog tuaj, ib qho kev kub ntxhov zaum kawg nthuav tawm qhov khoob lug ntawm nws, thiab tej quab yuam qub hauv zej zog rov qab los tshaj tawm lawv tus kheej dua (vaj ntxwv kav teb chaws/peev txheej). Bonapartism raug pov thawj tias tsis ruaj khov yuav nyob tsis taus—ib “lub pyramids uas sawv ntsug sib npaug rau saum nws lub ntsis,” raws li Trotsky tau hais—vim nws sawv ntawm kev tsuj kom ntsiag to lub hauv paus kev cai ywj pheej ntawm kev hloov tshiab thaum tib lub sijhawm tiv thaiv (tiamsis qaug ntxeev) nws lub hauv paus kev khwv nyiaj txiag nyob nruab nrab ntawm kev kub siab tawm tsam los ntawm sab nraud. Kev vau ntawm Soviet tsis yog ib yam “tshwm sim sai nroos” yog saib raws txoj kev ntev, tiam sis yog qhov kawg uas los txog ntawm kev lwj qhuav sab hauv uas loj hlob zuj zus, ib yam nkaus li Napoleon lub faj tim teb chaws tsis tau ploj mus ib hmos xwb tiam sis xeb qhuav mus dhau los ntawm kev swb txuas ntxiv mus txog thaum muaj kev rov txhim kho dua.

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.

Qhov pib thiab qhov kawg ntawm Fab Kis thiab Lub Koom Haum Soviet sib haum raws li zaj lus tim khawv txog vajntxwv Uxiyas thiab Ptolemy. Ptolemy IV Philopator yeej ib qho kev yeej txiav txim siab hauv Tsov Rog ntawm Raphia (217 BC) tawm tsam vajntxwv sab qaum teb (Antiochus III), tiam sis “nws yuav tsis raug ntxiv dag zog los ntawm qhov ntawd”—nws ua kev thaj yeeb hloov chaw rau kev thawb kom tau qhov zoo dua, rov qab mus rau hauv kev nplua nuj thiab kev tsa tus kheej siab, ces (raws li cov ntaub ntawv khaws cia hauv 3 Maccabees 1–2) Ptolemy mus xyuas Yeluxalees tom qab nws txoj kev kov yeej. Nws lub siab raug tsa siab, nws sim nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab fij xyeem nws tus kheej—ib qho kev txeeb hwjchim thiab kev tawm tsam rau Vajtswv tseeb. Nws raug Vajtswv nplawm tam sim ntawd (tuag tes tuag taw), raug txaj muag poob ntsej muag, thiab tig mus rau kev tsim txom Vajtswv haiv neeg. Nws txoj kev kav tebchaws tom qab ntawd yog ib txoj kev poob qis zuj zus: kev phem kev qias hauv kev ncaj ncees, kev ntxeev siab hauv nruab nrab, thiab kev ploj ntawm lub zog mus txog thaum nws tuag. Qhov no yog daim iav phim kiag ntawm Vajntxwv Uxiyas (2 Vaj Keeb Kwm 26:16–21), uas nws lub siab raug tsa siab tom qab kev yeej hauv kev ua rog, thiab ces nws nkag mus rau hauv lub tuam tsev mus hlawv xyab (txeeb txoj hauj lwm ntawm cov pov thawj) thiab raug mob ruas rau ntawm nws lub hauv pliaj, uas yog ib qho kev txiav txim pej xeem pom tseeb thiab qhib lug. Txij thaum ntawd los Uxiyas nyob hauv kev cais tawm, raug txiav tawm ntawm Yawmsaub lub tuam tsev, mus txog hnub nws tuag—ib txoj kev kawg qeeb qeeb thiab nyob ntev, tsis yog kev rhuav tshem tam sim ntawd.

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.”

Nkawd leeg puav leej yog vajntxwv sab qab teb uas lawv txoj kev khav theeb tshwm sim los ntawm kev nkag mus txhaum cai rau hauv lub tuam tsev hauv Yeluxalees, tom qab ntawd yog ib qho xaus uas maj mam zuj zus thiab qaug zuj zus, tsis yog poob nthav tam sid. Qhov no yog tus qauv piv txwv ua ntej rau txhua tus “vajntxwv sab qab teb” uas los tom qab.

1798: France Becomes the Spiritual King of the South

1798: Fab Kis Los Ua Vajntxwv Sab Qab Teb ntawm Sab Ntsuj Plig

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.

Thaum txog “lub sijhawm kawg” (1798), Fabkis uas tsis ntseeg Vajtswv li (lub hwjchim uas nyuam qhuav qhia tawm txog tej yam ntxwv sab ntsuj plig ntawm Iyi—kev tsis lees paub Vajtswv qhib siab, raws li nyob hauv Revelation 11:8) thawb tawm tsam tus vajntxwv qaum teb (lub Papacy) los ntawm kev ntes tus Pope mus kaw. Napoleon yog tus sawv cev tub rog ntawm qhov kev thawb ntawd. Fabkis ris lub mom kub ntawm sab qab teb hauv 1798, vim nws tsa tib lub siab ntsuj plig uas tsis ntseeg Vajtswv uas Iyi thaum ub tau sawv cev rau.

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.

Tiamsis ib yam li Ptolemy tsis muaj peev xwm “siv kom tau txiaj ntsig tshaj plaws ntawm nws txoj kev yeej,” theem hnyav kawg ntawm Fab Kis Kev Tawm Tsam kuj tsis muaj peev xwm tuav cia tau nws tej kev yeej, los yog xa tawm mus kom puv npo. Lub mom kub ntawm sab qab teb thiaj txav mus ntxiv raws li lub tswv yim ntawm kev tsis ntseeg Vajtswv loj hlob tiav thiab nrhiav tau ib lub suab tshiab hauv kev tswj hwm teb chaws.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Cov Cim Qhia Txog Kev Coj Ua Ntej Zuag Ntxiv: Napoleon mus rau Lenin mus rau Stalin

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.

Peb no tsis yog tshwm sim lam tau lam; lawv yog cov xaus uas txav mus raws qib zuj zus—txhua qhov sawv cev rau ib theem ntxiv hauv txoj kev uas huab tais sab qab teb tab tom mus rau nws tus kheej txoj kev yaj mus qeeb qeeb. Napoleon—yog thawj lub cim loj tom qab xyoo 1798. Nws yeej hauv tebchaws Egypt (uas yog sab qab teb tiag tiag), nws ncav tes dhau ciam (kev tawm tsam Russia xyoo 1812 yog ib qho kev puas tsuaj uas pib ib ntu kev swb sib law liag rau nws lub hwj chim nyob puag ncig, ib kauj ruam zuj zus [1813–1814]), raug kev swb kawg nkaus (Waterloo 1815), thiab raug ntiab tawm tebchaws ob zaug. Napoleon sawv cev rau ib txoj kev tuag yaj zuj zus uas mus raws theem—raws nraim li Ptolemy thiab Uzziah.

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.

Lenin txeeb tau lub mom tswv hauv Kev Tawm Tsam Lub Kaum Hli xyoo 1917. Kev “thawb” ntawm cov Bolshevik txuas ntxiv tsov rog tawm tsam txoj kev txiav txim qub (nrog rau lub hwj chim kev cai dab qhuas). Tiamsis, theem nruj heev ntawd tsis muaj peev xwm ua kom ruaj khov tau; Lenin tus kheej kev noj qab haus huv poob qis ntxov, thiab lub txheej txheem pib hloov mus ua kev tswj hwm raws li txheej txheem nom tswv.

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).

Stalin, tus uas txhawb kom muaj kev ruaj khov (Soviet Bonapartism), “ua kom khov” txoj kev kiv puag ncig rau hauv ib lub teb chaws faj tim teb chaws tub rog-kev lis haujlwm, khaws cia cov txiaj ntsig tseem ceeb (kev lag luam raug coj los ua cuab tam ntawm lub xeev—uas yog qhov sib txig tiv kev feudal zoo ib yam li Napoleon’s Code), tiam sis tig lub hwj chim nkag rau sab hauv (kev ntxuav tawm) thiab rau sab nraud (kev nthuav dav). Txawm li ntawd los, lub siab raug tsa kom siab hauv kev tsis ntseeg Vajtswv; txoj kev tswj no tsis muaj peev xwm tiag tiag “ua kom siv tau zoo tshaj plaws ntawm nws txoj kev yeej.” Kev nthuav dav dhau ciam (Afghanistan uas sib phim rau Napoleon’s Russia), kev qaug zog tsis txav mus tom ntej, kev kho dua tshiab uas swb lawm (perestroika yog qhov kev sim kawg uas tag kev cia siab), kev poob ntawm cov xeev nyob hauv qab nws (1989–90 = kev poob ntawm “cov phoojywg”), thiab thaum kawg kev tawg ploj mus tag (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).

Kev poob ntawm Soviet Union tsis yog ib qho tshwm sim tam sim ntawd—nws yog ib qho kev poob zuj zus mus, raws nraim li Napoleon lub teb chaws vaj ntxwv tau xeb nqis ib qib zuj zus thiab raws li Ptolemy thiab Uzziah tej kev kav tau qhuav zuj zus tom qab lub sijhawm uas lawv txoj kev khav theeb ntawm lub tuam tsev tau tshwm los. Tus vajntxwv “sab qab teb” ntawm sab ntsuj plig (kev tsis ntseeg Vajtswv hauv daim ntawv ntawm kev tswj hwm hauv tsoom fwv) tau txais nws tus kheej txoj kev txiav txim uas ncua ntev mus: raug hollow tawm ntawm sab hauv, tsis muaj peev xwm txhawb nqa txoj kev dag ntawd, thiab raug cheb mus hauv kev txav rov qab ntawm tus vajntxwv sab qaum teb (kev sawv rov qab los ntawm Papacy hauv qhov chaw khoob ntawd).

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.

Kev Kiv Puag Fabkis (ob theem) yog yam ntxwv qhia txog Kev Kiv Puag Lavxias (Lub Ob Hlis thiab Lub Kaum Hli/Bolshevik). Kev tswj hwm Bonapartism ntawm Napoleonic thiab nws txoj kev poob zuj zus yog yam ntxwv qhia txog kev ruaj khov ntawm Stalinism thiab kev poob zuj zus ntawm Soviet. Txhua yam no yog kev ua haujlwm tawm los hauv tiam niaj hnub no ntawm kab vajntxwv sab qab teb hauv Daniel 11, txij ntawm Ptolemy txoj kev swb ntawm Raphia thiab nws txoj kev khav theeb rau hauv lub tuam tsev, hla Uxiyas txoj kev txhaum tib yam thiab nws qhov kawg qeeb qeeb, mus txog Fabkis hauv 1798 thiab nws tus qub txeeg qub teg uas tsis ntseeg Vajtswv li (caij nyoog Lenin–Stalin) uas tsis muaj peev xwm ntxiv dag zog rau nws tus kheej los ntawm nws cov yeej.

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, tus thawj coj ntxeev siab loj uas tsim los yog txeeb tau txoj cai kav tebchaws (sib luag rau kev sawv los kav ntawm Jacobin/Bolshevik; theem “thawb” tom qab xyoo 1917, zoo ib yam li Napoleon lub sijhawm thawj Consulate thaum ntxov tom qab Brumaire). Stalin yog tus uas sib xws rau Bonapartist tus uas los txhim kho kom ruaj khov (tus tsim tsa lub tebchaws faj tim teb chaws Soviet, kev ntxuav tawm, kev yeej hauv WWII, ncov siab ntawm Tsov Rog Txias; nws lub siab raug tsa siab hauv kev tsis ntseeg Vajtswv, tabsis tsis muaj peev xwm los “ua kom ruaj khov” txoj kev yeej ntawd mus ntev—kev nthuav dav dhau ciam pib tshwm sim).

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).

Khrushchev yog tus thawj coj ntawm lub caij “yaj khov” tom qab lub ncov siab (1953–1964): nws thuam Stalin (Secret Speech 1956), nthuav tawm qee yam kev noj nyiaj txiag thiab kev qias vuab tsuab, sim ua qee yam kev kho kom zoo uas muaj ciam txwv, los tseem ua tsis tau kom daws tau cov kev tsis sib xws uas nyob hauv lub txheej txheem nws tus kheej. Qhov no sib raug nrog ib theem “Thermidorian” los sis theem ntxov ntawm kev nqis qis—txo kev ntshai phem thaum lub hauv paus qauv tsis ntseeg Vajtswv tseem nyob ruaj khov, los lub koob meej ho maj mam poob qis (piv txwv li, kev txaj muag hauv Cuban Missile Crisis xyoo 1962 zoo ib yam li tej kev swb me me ntawm Napoleon ua ntej cov kev swb loj).

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.

Gorbachev yog tus neeg hloov kho uas poob siab kawg nkaus (1985–1991) nrog perestroika (kev rov teeb tsa dua tshiab) thiab glasnost (kev qhib dav) ua tej kev siv zog kawg nkaus los “cawm” lub txheej txheem ntawd, tiam sis lawv ho ua kom txoj kev vau sai dua—kev plam ntawm Pawg Tebchaws Sab Hnub Tuaj (1989 Berlin Wall), kev sawv tawm tsam sab hauv. Qhov no yog lub cim qhia “qhov kawg uas nce qib zuj zus” uas meej tshaj plaws: zoo ib yam li Napoleon tej kev sim hloov kho lig dhau lawm ua ntej kev txeeb tebchaws xyoo 1814, los yog Ptolemy/Uzziah txoj kev poob qis uas tseem ncua ntev tom qab kev khav theeb ntawm lub tuam tsev. Gorbachev daim ntawv cog lus/kev sib ntsib xyoo 1989 nrog Pope John Paul II (vajntxwv qaum teb) sawv cev rau txoj kev swb ntawm sab ntsuj plig—vajntxwv sab qab teb txoj kev tsis ntseeg Vajtswv tso chaw rau txoj kev rov sawv muaj hwjchim ntawm papacy.

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).

Yeltsin yog tus cwj pwm kawg ntawm kev tawg rhuav tshem (txij xyoo 1991 mus ntxiv) uas coj mus txog kev tawm tsam qhov kev ntxeev nom thaum Lub Yim Hli 1991, los ua tus thawj tswj hwm ntawm Russia, saib xyuas kev tawg ntawm USSR (Lub Kaum Ob Hlis 1991), kev ntiag tug ntawm “shock therapy,” thiab kev rov tsim tsa kev peev txheej. Nws sawv cev rau qhov kawg ntxhov kub ntxhov thiab ib feem ntawm kev “rov tsim tsa” cov ntsiab ntawm ua ntej kev tawm tsam (kev peev txheej ntawm cov oligarch, zoo ib yam li Bourbon rov qab los tom qab Napoleon). Lub vaj loog ntawm tus vajntxwv sab qab teb raug swept away, ua kom tiav Daniel 11:40 txoj kev kov yeej zoo li cua daj cua dub los ntawm sab qaum teb (Papacy dhau los ntawm kev koom tes nrog US).

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.”

Qhov qauv piv txwv no hais kom pom tseeb txog kev txiav txim uas ncua ntev, mus ib kauj ruam zuj zus, tsis yog kev poob kiag tam sim ntawd; ib yam li Ptolemy IV txoj kev yeej ntawm Raphia tau coj mus rau txoj kev khav theeb, kev nkag mus rau hauv lub tuam tsev, Vajtswv txoj kev ntaus, thiab kev qaug zuj zus qeeb qeeb; Uxiya tus kab mob ruas uas cais nws tawm mus txog hnub nws tuag; thiab Napoleon txoj kev swb uas tshwm sim ua ntu zus (Russia, Leipzig, Paris, Elba, Waterloo). Kab Soviet ntawd txheeb qhia txog lub hwj chim uas ncav cuag qhov siab tshaj plaws nyob rau hauv Stalin, thiab kev khoob zuj zus sab hauv thaum Khrushchev lub caij yaj me ntsis uas nthuav tawm cov kev tawg hauv lub txheej txheem. Ces txoj kev nyob ruaj khov tsis txav hauv lub caij Brezhnev, thiab tom qab ntawd Gorbachev cov kev kho dua tshiab, dhau los ua yam ua kom ceev ntxiv; Yeltsin lub caij ua kom tiav qhov kev sweeb ntawd (USSR raug rhuav tawm, thiab daim qauv nom tswv ntawm kev tsis ntseeg Vajtswv xaus lawm). Lo lus “lub siab raug tsa siab” tshwm plaws thoob plaws kab ntawd (kev tawm tsam Vajtswv raws li kev tsis ntseeg Vajtswv), tiamsis tsis muaj ib tug twg “ua kom siv tau feem ntau ntawm txoj kev yeej.”

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.

Qhov xaus ntawm cov vajntxwv qab teb yog ib qho uas tshwm sim zuj zus; kev puastsuaj ntawm Xatas tau pib ntawm tus ntoo khaub lig, thiab thaum kawg nws raug ntiab mus nyob deb rau 1,000 xyoo, ces nws tuag.

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.

Thiab kuv pom ib tug tim tswv nqes saum ntuj los, tuav tus yuam sij ntawm lub qhov tob kawg tsis muaj chaw kawg thiab ib txoj saw loj hauv nws txhais tes. Thiab nws txhom tus zaj, yog tus nab qub ntawd, uas yog Dab Ntxwg Nyoog thiab Xatas, thiab khi nws ib txhiab xyoo, thiab muab nws pov rau hauv lub qhov tob kawg tsis muaj chaw kawg, kaw nws rau hauv, thiab muab ib lub cim ntim rau saum nws, kom nws txhob dag ntxias haiv neeg ntxiv lawm mus txog thaum ib txhiab xyoo ntawd tiav: thiab tom qab ntawd nws yuav tsum raug tso tawm ib ntus xwb.

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.

Thiab kuv pom tej lub zwm txwv, thiab lawv tau zaum saum lawv; thiab txoj kev txiav txim raug muab rau lawv: thiab kuv pom tej ntsuj plig ntawm cov uas raug txiav taub hau vim yog tim khawv txog Yexus, thiab vim yog Vajtswv txoj lus, thiab cov uas tsis tau pe hawm tus tsiaj qus, tsis yog nws daim mlom, thiab tsis tau txais nws lub cim rau ntawm lawv tej hauv pliaj, lossis rau hauv lawv txhais tes; thiab lawv tau ciaj sia thiab kav nrog Khetos ib txhiab xyoo. Tiamsis lwm tus neeg tuag tsis tau ciaj rov los txog thaum ib txhiab xyoo ntawd tiav lawm.

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.

Qhov no yog txoj kev sawv hauv qhov tuag rov qab los thawj zaug. Foom koob hmoov thiab dawb huv yog tus uas muaj feem hauv txoj kev sawv hauv qhov tuag rov qab los thawj zaug no; rau cov ntawd txoj kev tuag zaum ob tsis muaj hwjchim li, tiamsis lawv yuav ua pov thawj ntawm Vajtswv thiab ntawm Khetos, thiab yuav kav nrog nws tau ib txhiab xyoo.

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.

Thaum txhiab xyoo ntawd tiav lawm, Xatas yuav raug tso tawm hauv nws lub tsev lojcuj, thiab nws yuav tawm mus ntxias tej haiv neeg uas nyob hauv plaub ceg kaum ntuj ntawm lub ntiajteb, yog Kooj thiab Ma-koj, kom sau lawv ua ke mus ua rog; lawv coob npaum li cov xuab zeb ntawm hiavtxwv. Thiab lawv tau nce mus thoob plaws saum npoo av, thiab tuaj vij lub yeej ntawm cov neeg dawb huv thiab lub nroog uas raug hlub; ces hluav taws txawm nqis saum ntuj los ntawm Vajtswv los hlawv lawv kom puastsuaj. Thiab dab ntxwgnyoog uas ntxias lawv ntawd raug muab pov rau hauv lub pas hluav taws thiab leej faj, qhov chaw uas tsiaj nyaum thiab tus cev Vajtswv lus cuav nyob; thiab lawv yuav raug tsimtxom nruab hnub thiab hmo ntuj mus ib txhis ib txhis. Tshwmsim 20:1–10.

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

Peb yuav txuas ntxiv peb tej kev xav txog tus vajntxwv sab qab teb hauv Daniyees tshooj kaum ib, nqe kaum ib txog kaum tsib hauv tsab xov xwm tom ntej no.

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.

Phau ntawv xov xwm The Time of the End tau raug luam tawm xyoo 1996, thiab nws sawv cev rau txoj kev yaj saub los ntawm phau ntawv Daniel uas tau raug qhib khi tawm xyoo 1989. Tsis ntev no, phau ntawv xov xwm no tau raug ChatGPT nyeem thiab raug thov kom ntsuas xyuas lub luag haujlwm ntawm Ukraine hauv keeb kwm ntawm nqe plaub caug raws li sawv cev nyob hauv phau ntawv xov xwm ntawd. Yam hauv qab no yog qhov kev faib tawm ntawm phau ntawv xov xwm uas tau nyob rau hauv pej xeem cov ntaub ntawv tau peb caug xyoo lawm. Nqe lus thawj zaug los ntawm Ellen White cov ntawv sau uas nyob hauv phau ntawv xov xwm yog Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Saib Dav Dav: Ukraine nyob rau hauv Tus Qauv Vajlugkub Yaj Saub

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.

Hauv hauv phau ntawv xov xwm txoj kev teev tseg txog yaj saub ntawm Daniyee 11:40–45, Ukraine raug hais txog nyob rau hauv kev txuas nrog kev poob tawg ntawm lub Soviet Union thiab kev tawm tsam ntawm lub Papacy (vajntxwv sab qaum teb) thiab kev coj nom tswv Communist uas tsis lees paub Vajtswv (vajntxwv sab qab teb). Ukraine raug nthuav tawm tias yog ib thaj chaw tseem ceeb ntawm kev sib ntaus hauv sab kev ntseeg thiab sab kev nom kev tswv ntiaj teb hauv cov theem kaw xaus ntawm tej kev tsov rog sawv cev, tshwj xeeb yog hais txog lub Koom Txoos Kav Tos Liv Ukrainian thiab nws txoj kev raug muab cai raug cai dua tom qab ntau caum xyoo ntawm kev raug txwv thiab raug nias tseg nyob rau hauv Soviet txoj kev kav.

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.

Phau ntawv xov xwm no nthuav tawm Ukraine tias yog ib feem ntawm txoj kev ua tiav dav dua ntawm lus faj lem hauv Daniyees 11:40, piav txog qhov kev rhuav tshem loj kawg nkaus ntawm vajntxwv sab qab teb los ntawm ib qho kev koom tes ntawm Vatican thiab Tebchaws Meskas. Ukraine raug qhia tias yog pov thawj ntawm kev qaug zog zuj zus ntawm Soviet txoj kev tsis ntseeg Vajtswv thiab kev sawv rov los ntawm Catholic txoj kev muaj hwjchim nyob rau sab hnub tuaj Europe.

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

Ukraine nyob rau hauv Tsov Rog Nruab Nrab ntawm Vajntxwv Qaum Teb thiab Vajntxwv Qab Teb

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).

Phau ntawv xov xwm no qhia tias vajntxwv sab qab teb yog kev tsis lees paub Vajtswv, uas xub raug sawv cev los ntawm Fabkis (1798) thiab tom qab ntawd los ntawm Lavxias Soviet. Vajntxwv sab qaum teb yog lub hwjchim papacy, thiab Daniyees 11:40 piav txog ib qho kev ua tsov rog ntawm sab ntsuj plig uas pib xyoo 1798 thiab mus txog qhov kawg hauv kev poob vau ntawm Lavxias Soviet xyoo 1989. Ukraine tshwm nyob hauv zaj ntsiab lus no raws li ib feem ntawm pawg tebchaws Soviet uas raug cheb mus pov tseg hauv kev ua tiav ntawm Daniyees 11:40. Daim ntawv tshaj tawm no nthuav qhia kev poob vau ntawm Lavxias Soviet tias yog thawj kauj ruam hauv kev kho kom zoo ntawm qhov txhab tuag taus ntawm lub hwjchim Papacy (Tshwmsim 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Kev Rhuav Tshem Lub Koom Txoos Kas Tos Liv Ukrainian (Cov Ntaub Ntawv Uas Tau Hais Tseg)

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

Phau ntawv xov xwm no muaj cov ntaub ntawv los ntawm pej xeem lub ntiaj teb hais txog kev tsim txom cov Kas Tos Liv nyob hauv qab kev tswj hwm Soviet.

From Time Magazine, December 4, 1989:

Los ntawm Time Magazine, Kaum Ob Hlis 4, 1989:

“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.”

“Tom qab Tsov Rog Thoob Ntiaj Teb Zaum II, kev tsim txom hnyav heev tab sis feem ntau tsis ntshav ntau npaum li yav dhau los tau nthuav mus rau Ukraine thiab lub teb chaws tshiab hauv pawg Soviet, cuam tshuam rau ntau plhom tus Roman Catholic thiab Protestant nrog rau cov Orthodox.”

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

Ukraine raug txheeb xyuas tias yog ib thaj av tseem ceeb uas kev ntseeg Kas Tos Liv raug txwv thiab raug quab yuam nyob hauv qab kev tswj hwm ntawm kev kav teb chaws koom pheej.

Legalization of the Ukrainian Catholic Church

Kev Tso Cai Raws Txoj Cai Rau Lub Koom Txoos Kav Tos Liv Nyob Ukraine

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

Ib qho tseem ceeb uas tau tsom rau hauv kev sib tham txog Ukraine yog kev ua kom lub Koom Txoos Kas Tos Liv hauv Ukraine, uas tau raug txwv ntev los lawm, muaj cai raws txoj cai.

From Life Magazine, December 1989:

Los ntawm Life Magazine, Kaum Ob Hlis 1989:

“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.”

“Peb tus npis sov Kas Tos Liv tshiab tsis ntev no tau raug tsa npe hauv Czechoslovakia. Thiab lub hli no Gorbachev yuav ntsib Pope John Paul II thaum mus xyuas Ltalis—yog thawj zaug uas cov thawj coj ntawm Kremlin thiab Vatican tau ntsib tim ntsej tim muag. Tej kev sib tham ntawd yuav coj tau mus rau kev ua kom raug cai rau lub Koom Txoos Kas Tos Liv Ukrainian hauv U.S.S.R. uas tau raug txwv ntev los lawm.”

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

Los ntawm U.S. News & World Report, Kaum Ob Hlis 11, 1989:

“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.”

“Kev rov tsim kom muaj kev ywj pheej ntawm kev ntseeg raug cia siab tias yuav suav nrog kev tshem tawm ib qho kev txwv ntawm nom tswv uas muab rau lub Koom Txoos Catholic hauv Ukraine uas muaj tsib vam leej tswv cuab, uas tau ciaj sia nyob hauv qab av txij xyoo 1946 thaum Stalin tau txib kom muab nws nqus koom rau hauv lub Koom Txoos Lavxias Orthodox. Kev tau txais kev lees paub raws cai rau lub Koom Txoos Ukrainian tau yog ib lub hom phiaj tseem ceeb ntawm tus pope.”

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.

Phau ntawv xov xwm nthuav qhov no ua pov thawj txog kev qaug zog ntawm kev tswj hwm uas tsis ntseeg Vajtswv, thiab txog kev rov qab los ntawm hwj chim Kas Tos Liv. Qhov no raug txheeb xyuas tias yog ib qho txiaj ntsig ncaj qha los ntawm Vatican txoj kev nias hnyav hauv kev sawv cev kev sib raug zoo ntawm teb chaws, thiab raug muab nthuav tawm ua ib lub cim tseem ceeb hauv kev ua tiav ntawm Daniel 11:40, uas qhia txog Ukraine ua ib qho piv txwv pom tseeb tias lub Papacy tab tom rov qab tau hwj chim hauv thaj av qub communist.

Ukraine as Evidence of the Papacy’s Advance

Ukraine ua pov thawj txog kev nce qib ntawm lub hwj chim Papacy

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.”

Kev poob nthav ntawm kev tswjfwm communist tsis yog tsuas yog ib qho kev hloov pauv nom tswv xwb, tiam sis yog ib qho kev swb ntawm sab ntsuj plig rau kev tsis lees paub Vajtswv, yog ib qho kev nthuav dav ntawm Papacy hauv thaj av kev nom kev tswv ntiaj teb, thiab yog qhov pib ntawm Papacy txoj kev rov qab los kav lub ntiaj teb dua. Ukraine los ua ib rooj plaub kawm txog kev rhuav tshem txoj kev txwv kev ntseeg ntawm Soviet thiab yog ib txoj kev yeej muaj tswv yim ntawm Rome nyob sab hnub tuaj ntawm Tebchaws Europe. Qhov no sawv cev rau qhov kev hloov pom tseeb ntawm kev tsis ntseeg Vajtswv uas raug yuam kom ua raws mus rau txoj cai Catholic uas raug rov tsa dua, thiab kev raug cai lees paub rau Ukrainian Catholic Church raug saib raws li kev lees paub yaj saub tias tus vaj ntxwv sab qaum teb tab tom cheb tus vaj ntxwv sab qab teb mus “zoo li cua daj cua dub.”

Ukraine and the Broader Prophetic Sequence

Ukraine thiab Qhov Kev Sib Lawm Dav Dua Hauv Kev Yaj Saub

  • 1798 – Papacy receives deadly wound.

    1798 – Lub Koom Txoos Kav Tos Liv txais qhov txhab tuag taus.

  • 1917 – Atheism relocates to Russia (Bolshevik Revolution).

    1917 – Kev tsis ntseeg Vajtswv txav mus rau Russia (Kev Tawm Tsam Bolshevik).

  • 1989 – Soviet Union collapses.

    1989 – Lub Koomhaum Soviet poob cev qhuav dej.

  • Ukraine – Catholic Church legalized.

    Ukraine – Tsev Ntuj Koom Txoos Kas Tos Liv raug muab tso cai raws cai.

  • Papacy regains geopolitical influence.

    Lub Koom Txoos Kav Tos Liv rov tau nws lub hwj chim hauv kev tswjfwm ntiajteb.

  • United States eventually comes under Papal influence (Daniel 11:41).

    Tebchaws Asmeskas thaum kawg los nyob hauv qab txoj kev tswj hwj chim ntawm lub Papacy (Daniyee 11:41).

  • Entire world follows (Daniel 11:42–43).

    Lub ntiajteb huvsi raws qab (Daniel 11:42–43).

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

Ukraine haum rau theem 3–4 ua ib feem ntawm txoj kev hloov ntawm Soviet txoj kev tsis ntseeg Vajtswv mus rau kev rov txhim tsa Papal txoj kev cuam tshuam.

Sources Referenced in Ukraine Discussion

Cov Ntaub Ntawv Uas Muab Tso Npe Siv Hauv Kev Sib Tham Txog Ukraine

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (lub moj khaum kev ntseeg tseem ceeb)

Spirit of Prophecy

Ntsuj Plig Yaj Saub Hais Txog Yav Tom Ntej

  • The Great Controversy

    Kev Tsov Rog Loj

  • Selected Messages

    Cov Lus Xaiv Tseg

  • Testimonies for the Church

    Lus Tim Khawv rau lub Koom Txoos

Secular Press

Xovxwm Xov Xwm Ntiajteb

  • Time Magazine

    Phau Ntawv Xov Xwm Time

  • Life Magazine

    Phau Ntawv Xov Xwm Lub Neej

  • U.S. News & World Report

    Xov Xwm Meskas & World Report

Ukraine is mentioned in connection with:

Ukraine raug hais txog hauv kev txuas nrog rau:

  • Post-World War II Catholic persecution

    Kev tsim txom cov Kas Tos Liv tom qab Tsov Rog Ntiaj Teb Zaum II

  • Underground survival of the Ukrainian Catholic Church

    Kev Ciaj Nyob Hauv Av Qab Nrig ntawm Lub Koom Txoos Kas Tos Liv ntawm Ukraine

  • Gorbachev–Vatican diplomacy

    Kev sib txuas lus kev ua nom ua tswv ntawm Gorbachev–Vatican

  • Legal restoration of Catholic hierarchy

    Kev rov tsa txoj cai raws cai ntawm qib thawj hauv Koom Txoos Kas Tos Liv

Summary of Ukraine’s Role in the Newsletter

Cov Ntsiab Lus Xaus Txog Lub Luag Haujlwm ntawm Ukraine hauv Tsab Xov Xwm No

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.

Ukraine yog ib lub chaw ruaj khov ntawm txoj kev ntseeg Kas Tos Liv uas raug txwv thiab raug nias tseg nyob hauv qab kev tsis lees paub Vajtswv ntawm Soviet. Kev raug tso cai raws cai rau Lub Koom Txoos Kas Tos Liv Ukrainian tau yog ib lub cim qhia tias tus vajntxwv sab qab teb tab tom qaug zog zuj zus. Lub Vatican txoj kev muaj hwjchim hauv Ukraine tau qhia txog txoj kev sawv rov los ntawm txoj Hwjchim Papacy, thiab Ukraine txoj kev hloov mus rau sab kev ntseeg tau ua ib qho pov thawj pom tseeb tias Daniyees 11:40 tab tom raug ua tiav. Tej xwm txheej uas nyob ib ncig ntawm Ukraine tau tsim ib feem ntawm thawj kauj ruam hauv kev kho zoo ntawm txoj kev raug mob tuag taus ntawm txoj Hwjchim Papacy. Vim li no, Ukraine tsis raug nthuav tawm tias yog ib qho xwm txheej kev nom kev tswv cais tawm xwb, tiam sis yog ib lub cim qhia raws li lus faj lem nyob hauv cov kev txav kawg ntawm Daniyees 11.