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.

Saiki kita bakal ngrembug sawetara implikasi saka ayat rolas ing Daniel sewelas, lan sawisé iku, nggawa telung garis “250” taun menyang sajarah ayat sewelas nganti limalas, kang kasampurnakaké ing perang Panium ing taun 200 SM. Garis “250” taun kang diwiwiti ing taun 457 SM rampung ing taun 207 SM, ing tengahing période kang diwiwiti déning perang Raphia lan dipungkasi déning perang Panium. “250” taun ing garis Nero dipungkasi kanthi sajarah telung-langkahé Constantine, kang diwakili déning taun-taun 313, 321, lan 330. “250” taun Amerika Sarékat dipungkasi ing tanggal 4 Juli 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.

Garis Nero makili sajarah gambar kéwan iku ing wektu panggawéan pitedah, kawitan ing Amérika Sarékat, banjur ing donya. Garis 457 SM nempataké Trump ing satengahé, sacara militèr, ing antarané rong peperangan. Mangsa wektu sing ngrembaka saka 1776 uga nandhani satengahing dalan tumrap kaprésidhènan pungkasané Trump. Supaya garis-garis iki bisa dipasang ing papané sing trep, dhisik kita bakal ngrembug ayat rolas, lan rubuhipun Rusia lan Putin. Banjur telung garis “250” taun, salajengipun garis Dinasti Hasmonean. Sawisé garis-garis mau mapan ing panggonané, kita bakal nempataké Peter supaya selaras karo Panium. Nalika garis-garis mau wis mapan, kita mesthiné bakal bisa mangertèni carané pesen 18 Juli 2020 kudu dibeneraké lan diproklamasèkaké, lan yèn iku minangka pesen saka kitab Yoel.

King Uzziah of Judah & Ptolemy King of Egypt

Raja Uzia saka Yehuda lan Ptolemeus, Raja Mesir

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.

Sajarah kang netepi ayat sewelas ing paprangan Rafia cocog karo sajarah raja Uzia. Nalika Yesaya disucekake lan diparingi kakuwatan kanggo martakake pawarta udan pungkasan, panggilane dumadi ing taun nalika Uzia seda.

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.

Ing taun nalika Sang Prabu Uzia séda, aku uga weruh Pangéran lenggah ana ing dhampar, luhur lan kaluhuraké, sarta jubahé ngebaki Padaleman Suci. Yesaya 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.

Patihe Uzia kadadèkaké déning pambrontakan kang dipratélakaké déning dhèwèké, kang padha sejajar lan salaras karo pambrontakané Ptolemy sawisé kamenangan ing paprangan Raphia. Uzia lan Ptolemy iku pralambang saka ratu ing sisih kidul kang atiné kaunggahaké, kang mbrontak kanthi ngupaya nggabungaké wewenang nagarané karo wewenang gréja. Nalika Uzia nyoba nggabungaké gréja lan nagara, lepra ing bathuké dadi pralambang saka tandha kéwan buas.

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.

Lan malaékat kang katelu ndherek wong-wong mau, ngandika kanthi swara sora, “Manawa ana wong nyembah kéwan iku lan reca-padhané, sarta nampani tandhané ing bathuké utawa ing tangane, wong iku iya bakal ngombé anggur bebenduné Allah, kang kasuntak tanpa campuran menyang ing tuwung paukumané; lan dhèwèké bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempé. Lan kumeluning siksa wong-wong mau munggah ing salawas-lawasé; lan wong-wong sing nyembah kéwan iku lan reca-padhané, lan sapa waé kang nampani tandha jenengé, ora bakal oleh ngaso awan utawa bengi.” Wahyu 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.

Salajengipun, Uzia nglambangaken pejah ingkang lumampah saya maju wiwit saking wekdal pambrontakanipun nalika nyobi nggabungaken gréja lan nagari. Salajengipun piyambakipun nglambangaken sawijining ko-régènsi ingkang limbung kaliyan putranipun salami sewelas taun. Uzia gesang salami sewelas taun sasampunipun pambrontakanipun. Wiwitanipun pambrontakanipun punika nglambangaken angger-angger Minggu, nalika gréja lan nagari dipunsatunggalaken lan tandha kéwan punika dipunlaksanakake. Sewelas taun salajengipun piyambakipun pejah, nglambangaken pungkasaning papréntahanipun dados ratu wonten ing karajan kidul Yehuda, ingkang dados tanah kamulyan, inggih punika Amérika Sarékat.

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.

Ing sesambetan profetik kaliyan Ptolemy, Uzziah nggambaraken Yehuda, tanah kamulyan lan Protestantisme murtad, dene Ptolemy nggambaraken Mesir, yaiku kakuwatan naga, ingkang agaminipun punika spiritualisme. Nalika kalih ratu punika dipuntingali minangka garis-garis paralel, Uzziah mandheg dados sawijining ilustrasi tumrap tanah kamulyan, lan bebarengan kalihipun dados pralambang kalih bangsa. Mesir lan Yehuda punika pralambang agami spiritualisme lan Protestantisme murtad. Kalihipun punika pralambang nagari lan greja. Tata nagari lan tata greja ingkang dipunwakili déning kalihipun nalika dipunlaras dados satunggal pralambang ngemot kalih bangsa, kadosdene bangsa Media lan Persia, kadosdene Mesir lan Sodomé Prancis, kadosdene sungu Républikan lan Protestanipun Amérika Sarékat, kadosdene karajan lor lan kidul saking Israèl lan Yehuda, mekaten ugi Rum kapir lan Rum kapausan. Minangka pralambang kalih karajan, kalihipun kaiket bebarengan sacara profetik déning padaleman suci ing Yérusalèm, papan Uzziah lan Ptolemy sami ngupados nyaosaken kurban wonten ing padaleman suci ing Yérusalèm. Kalih bangsa ingkang sami mbalela marang papan suci ingkang sami.

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.

Penting kanggo diprayogakaké manawa pambrontakané raja loro mau ana gegayutané karo padaleman suci ing Yerusalem, kang minangka pralambang padaleman suci ing ngendi Daniel nyumurupi Kristus ing pasal sepuluh. Riwayat raja loro iki padha selaras ing Perang Ukraina, lan kanthi mangkono padha miwiti paseksèné ing taun 2014. Kalorone padha kaluhuraké déning kamenangan militèr kang dilambangaké déning peperangan ing Rafia ing ayat sewelas. Rafia nandhani tlatah watesing karajan kaping nem ing wangsit Kitab Suci lan uni telu-lapisan saka hukum Minggu. Iku uga dadi watesing transisi pasamuwan sing isih perang tumuju marang pasamuwan sing menang.

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.

Sawisé taun 2014, raja sing paling sugih ngumumaké niyaté kanggo maju dadi présidhèn ing taun 2015. Ing taun 2020 raja sing paling sugih, sing makili sungu Republik, nampa tatu matènèng sing mengko bakal mari. Ing taun 2022 Perang Ukraina saya ngrembaka. Trump banjur bali minangka panggenapaning ayat kaping telulas, ing pemilihan taun 2024. Ing Juli 2023, ana swara kang muni ing ara-ara samun. Tanggal 31 Désèmber 2023 sungu Protestan ditangèkaké manèh, kaya déné sungu Republik uga ing pemilihan taun 2024, nalika Trump bali, banjur ing taun 2025 ujian dhasar rampung kanthi tekané ujian bait suci.

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.

Bebener-bebener kang kabukak segelé ing taun 1989 iku ana loro. Padhanan-padhanan profètis saka gerakan-gerakan reformasi lan enem ayat pungkasan saka Daniel sewelas kabukak segelé ing wektu kang padha. Ana paugeran-paugeran profètis tartamtu kang dipigunakaké kanggo netepaké pesen wiwitan saka ayat patang puluh. Sawetara saka bebener-bebener iku dhéwé saiki dadi kunci tumrap sajarah kang kasimpen saka ayat kang padha iku, ing ngendi permata-permata profètis mau katemokaké. Aku bakal maringi sawijining tuladha.

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.

Ing taun 1989, ing sajroning Adventisme durung ana pangerten kang manunggal bab apa kang dipratelakake déning enem ayat pungkasan saka Daniel. Kahanan tanpa manunggale pangerten iku ana loro aspèk. Ora ana kasetyan pamawas bebarengan ngenani tegesing ayat-ayat mau. Wong-wong kang ngakoni yèn padha mangertèni ayat-ayat iku ngaturaké gagasan-gagasan manungsa kang kacampuran karo teologi Protestantisme murtad lan Katulik, yaiku warisan hak pambarep kang ditampa saka para leluhuré sajroning pambrontakan taun 1863, nalika padha netepi peran nabi kang ora manut ing pambrontakan dhasaré Yerobeam. Gagasan-gagasan pribadi babagan apa tegesing ayat-ayat mau, paling becik, mung minangka tafsiran pribadi. Gagasan-gagasané babagan ayat-ayat iku salah siji padha bertentangan karo aplikasi dhasar kenabian, lan asring uga nalisir marang dhasar pamanggih kang déning wong-wong mau dhéwé diakoni minangka premis saka ayat-ayat iku.

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!

Apa kang kita deleng ing ayat-ayat mau yaiku sawijining pangerten kang ajeg tumrap kabèh enem ayat mau. Kaanjeganing piwulang kang kita deleng iku sing nyurung aku supaya ngaturaké pangertenku, sanadyan aku weruh yèn sakabèhé Adventisme nampik apa kang dakpahami. Apa kang kita pahami saka ayat-ayat mau kapisan kapacak ing taun 1996, lan pangerten kang dipacak ana ing kono mung saya kuwat saya ngrembaka lumantar lumakuning wektu sajroning luwih saka telung puluh taun!

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.

Yèn panjenengan nggatekake rujukan kang pisanan banget ing majalah The Time of the End, panjenengan bakal nemokake Testimonies, jilid 9, kaca 11. Limang taun sadurungé 9/11, majalah iku diwiwiti nganggo 9/11. Salah siji saka pangerten-pangerten sing nyengkuyung aku yaiku pangerten yèn ing “wektu wekasan” ing ayat patang puluh, para ratu lor lan kidul iku kakuwatan rohani, dudu kakuwatan harfiah. Ing wektu kuwi, aku wis ngerti yèn Sister White ngandika manawa kitab Daniel lan Wahyu iku kitab sing padha, lan yèn garis wangsit sing padha kang ana ing Daniel, dijupuk déning Yohanes ana ing kitab Wahyu. Aku wis nemokake yèn ing Wahyu sewelas, kang kaleksanan ing sajarah ing saubengé wektu wekasan ing taun 1798; komentar Sister White tumrap pasal iku cetha mulang yèn Prancis iku Mesir rohani, lan dheweke uga padha cethané yèn ing Wahyu pitulas, sundel kang nunggangi kéwan iku Babil rohani.

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.

Pangidentifikasian Sister White tumrap kaloro kakuwasan mau kapacak ana ing The Great Controversy, lan komentar-komentar punika ngiket bebarengan paseksènipun Yohanes lan Daniel. Tetepan teges ratu ing kidul ing Daniel pasal sewelas punika yaiku kakuwasan kang nguwasani Mesir, lan ratu ing lor punika yaiku kakuwasan kang nguwasani Babil. Nalika Kitab Suci lan Roh Ramalan makarya sesarengan kanggo netepaké satunggaling kayektèn kanthi nggandhèngaké Daniel lan Wahyu supaya mbuktèkaké prakawis punika, bab mau ora bakal naté kersa kula serahaké marang teolog kang klèru paham, utawi marang pimpinan kang kesasar lan ngangkat dhiriné dhéwé saka satunggaling pelayanan mandhiri.

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.

Supaya mangertèni Ptolemy lan Uzziah minangka pralambang peperangan ing Raphia lan akibat sing dumadi sawisé atiné kaangkat munggah, iku kudu dipréntah déning kasunyatan manawa Ptolemy nggambaraké kakuwatan naga sing ngalahaké kakuwatan wakilé Roma, nanging pungkasane kalah marang kakuwatan wakil sing wis ngalahaké Ptolemy ing ayat sepuluh lan ing taun 1989. Pambédan-pambédan sajarah iku disengaja lan wigati.

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.

Uzia nampi tandha kéwan mau nalika dhèwèké nyoba nggabungaké gréja lan nagara; Uzia iku tanah kamulyan, lan tanah kamulyan iku dadi salah siji argumentasi utama ing wiwitaning pekabaran ing taun 1989. Apa tanah kamulyan iku Amerika Sarékat, apa gréja Advent Hari Ketujuh? Wong-wong sing nalika semana nyekel gagasan kang luput yèn tanah kamulyan iku gréja Advent, bebarengan karo sapa waé kang isih mangkono nganti saiki, mesthi bakal mbantah yèn gunung suci kang mulya ing ayat patang puluh lima iku cetha gréjané Gusti Allah; mula tumrap wong-wong mau, gunung lan tanah iku pralambang kang padha. Penalaran manungsa kang lumrah, mbokmanawa.

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.

Uzziah iku tanah kamulyan, lan Ptolemy iku Mesir. Uzziah, minangka tanah kamulyan, nduwèni loro sungu yaiku Protestanisme lan Republikanisme. Perwujudan politik saka Ptolemy yaiku komunisme lan rupa-rupa wujude, lan perwujudan agama saka Ptolemy yaiku spiritisme lan rupa-rupa wujude. Salah sawijining ciri kakuwasan naga yaiku yèn iku sawijining konfederasi, nanging nabi palsu, yaiku tanah kamulyan, iku sawijining bangsa tunggal kanthi loro sungu.

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

Daniel sewelas ayat patang puluh netepaké yèn Amérika Sarékat iku kakuwatan wakilipun kapausan nalika Uni Soviet kasirnakaké ing taun 1989. Kayektèn punika selaras kaliyan peran kéwan bumi loro sungut saking Wahyu telulas, awit kalih kitab punika sami.

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.

Lan aku nyumurupi ana kéwan liyané munggah saka ing bumi; lan dhèwèké duwé sungu loro kaya cempe, lan pangucapé kaya naga. Lan dhèwèké nindakaké sakehing panguwasané kéwan kapisan ana ing ngarsané, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kapisan, kang tatu patiné wis waras. Wahyu 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.”

Wahyu pasal telulas ngenali Amerika Serikat minangka kakuwasan wakil saka Kapapaan, awit kéwan bumi iku “nglakokaké sakèhé kakuwasané” kéwan sing metu saka segara sing teka “ing ngarsané.” Ing ayat loro, naga saka Roma kapir wis maringi marang Kapapaan kakuwasané, dhamparé, lan wewenang gedhéné. Tembung sing dijarwakaké dadi “kakuwasan” tegesé pancèn kakuwasan, nanging ing ayat rolas tembung sing dijarwakaké dadi “kakuwasan” iku tembung liya, sing tegesé “wewenang sing dipasrahaké.”

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.

Amerika Sarékat iku kakuwatan proksi saka kapausan, kang wis dilambangaké déning Roma kapir, kang maringi panyengkuyung militèr lan ékonominé marang kapausan kaya kang katetepaké ana ing ayat loro. Kanthi mangkono, Roma kapir iku nglambangaké Amerika Sarékat, kang uga bakal maringi “kréta perang, kapal-kapal, lan para penunggang jarané” kanggo nindakaké pakaryan regedé kakuwatan kapausan.

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.

Nalika telung peperangan ing ayat sepuluh, sewelas, lan limalas kawujud ing sajarah, Antiochus Magnus ana ing saben peperangan mau. Kasunyatan iki negesake manawa kakuwatan kang dipralambangake ing telung peperangan iku minangka kakuwatan proksi saka kéwan iku, amarga tansah Antiochus, lan Antiochus ing taun 1989 iku kakuwatan proksi saka Amerika Serikat.

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.

Telung perang kang nuntun marang ukum Minggu ing ayat nembelas nggawa tandha astane Alpha lan Omega, lan uga struktur bebener. Amerika Serikat ana ing perang kapisan lan perang katelu, ngidentifikasi sawijining alpha lan omega ing perang kang wiwitan lan kang pungkasan. Telung perang kang nuntun marang ukum Minggu ing ayat nembelas uga nggawa tandha astane bebener. Kakuwatan proksi Nazi Ukraina iku perang ing tengah, kang makili pambrontakan saka waymark tengah ing kerangka tembung Ibrani bebener. Telung perang iku makili 1989 nganti tekan ukum Minggu, kang ateges manawa perang-perang mau makili “sajarah kang kasimpen” saka ayat patang puluh.

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.

Ayat kaping sewelas saka Wahyu sewelas nandhani taun 2023 minangka titik nalika loro sungu mau kauripaké manèh. Daniel sewelas, ayat kaping sewelas, nandhani wektu sajarah sing padha pisan. Garis ramalan internal lan garis ramalan eksternal padha selaras ing taun 2023. Garis internal iku “prakara” sing dimangertèni déning Daniel, lan garis eksternal iku “wahyu” sing dimangertèni déning dheweke.

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.

Pacoban Padaleman Suci ingkang dipun-gambaraken déning Daniel kawiwitan ing dinten kaping kalih likur, lan kalih likur taun sasampunipun 9/11, inggih punika titik nalika Yesaya lumebet ing Padaleman Suci, nggawa panjenengan dumugi taun 2023. Yesaya nandhesaken pejahipun Uzia sasampunipun urip kanthi lepra salaminipun sewelas taun ing 9/11. Pakaryan ngedegaken Padaleman Suci kapérang saking sepisan nglebeti dhasar, lajeng sasampunipun ngedegaken Padaleman Suci lan masang watu pucak, ingkang lajeng nuntun dhateng pacoban litmus kaping tiga, ingkang dipunlambangaken déning riyaya kalasangka wonten ing garis Imamat kalih likur tigang. Pakaryan batin saking Injil langgeng katuntasan sajroning sajarah garis lahiriah. Ing ayat sewelas Putin sampun dipun-tipologikaken déning Ptolemy, lan Raja Uzia maringi seksi kaping kalih dhateng ilustrasi raja kidul ingkang kaangkat lumantar kasuksesan militèr, ingkang sasampunipun nyobi nyelakaken piyambakipun dhateng wewengkon agami.

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.

Lan ratu ing sisih kidul bakal kabakar nepsu, sarta bakal metu lan perang nglawan dheweke, yaiku nglawan ratu ing sisih lor; lan dheweke bakal ngetokake bala kang gedhé akèhé; nanging bala mau bakal dipasrahaké menyang tangane. Lan nalika dheweke wis ngilangaké bala mau, atiné bakal kaunggulaké; lan dheweke bakal ngrebahaké akèh puluhan éwu; nanging marga saka iku dheweke ora bakal dadi santosa. Daniel 11:11, 12.

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

Uriah Smith mbabar sajarah Ptolemy Philopator lan upayané kanggo nyaosaké kurban ing Padaleman Suci ing Yérusalèm.

“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 kakurangan kawicaksanan kanggo migunakaké kamenangané kanthi becik. Saupama dhèwèké nerusaké kasilé, mesthiné dhèwèké bakal dadi panguwasa saindenging karajané Antiochus; nanging amarga mung wareg anggoné nglontaraké sawetara ancaman lan sawetara paweling, dhèwèké banjur damai supaya bisa nyerahaké awaké dhéwé marang pambobol hawa-nepsuné sing kéwanen kanthi tanpa pedhot lan tanpa kendhali. Mangkono, sanadyan wis ngalahaké para mungsuhé, dhèwèké malah dikalahaké déning cacad-cacadé dhéwé, lan, merga lali marang asmane agung kang sejatiné bisa ditegakké, dhèwèké ngentèkaké wektuné ing pésta-pésta lan cabul.”

“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.

“Manahé dadi kumaluhur déning kasilipun, nanging piyambakipun adoh sanget saking dipunkuwataké déning punika; awit anggènipun migunakaké punika kanthi tanpa kamulyan ndadosaké para kawulanipun piyambak mbalela dhateng piyambakipun. Nanging kumunggahipun manahé punika langkung mliginipun kawedhar wonten ing tindak-tandukipun kaliyan tiyang-tiyang Yahudi. Sasampunipun rawuh ing Yerusalem, wonten ing ngriku piyambakipun nyaosaken kurban-kurban, lan sanget kepéngin mlebet dhateng papan ingkang Maha Suci ing Padaleman Suci, ingkang cengkah kaliyan angger-angger lan agami ing papan punika; nanging amargi dipuncegah, sanadyan kanthi kasangsaran ingkang ageng, piyambakipun nilar papan punika kanthi manah murka ingkang murub nglawan sadaya bangsa Yahudi, lan sanalika miwiti panganiaya ingkang nggegirisi lan tanpa welas asih dhateng tiyang-tiyang punika. Ing Alexandria, papan pundi tiyang-tiyang Yahudi sampun mapan wiwit jamanipun Alexander, lan ngraosaken hak-hak istiméwa kados para warga ingkang paling dipunremeni, patang puluh ewu miturut Eusebius, sewidak ewu miturut Jerome, dipunsédani wonten ing panganiaya punika. Pambalélaipun tiyang-tiyang Mesir, lan pambantaian tumrap tiyang-tiyang Yahudi, mesthi boten saged dipunanggep ngiyataken piyambakipun wonten ing karajanipun, nanging langkung prayogi dipunsebat cekap kanggé meh ngrusak karajan punika kanthi sakabèhanipun.” 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.

Kamenangan militèr Ptolemy Philopator ing Raphia ing taun 217 SM ora nguwatake Ptolemy, nanging iku ndadèkaké “atine kaangkat.” Kamenangan ing Perang Ukraina ora bakal nguwatake Putin, nanging bakal “ngangkat atiné,” kaya déné kasil militèr njalari raja Uzziah ngangkat atiné.

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.

Lan Uzia nyawisaké kanggo wong-wong mau ing saindenging bala tentara tamèng, tumbak, ketopong, baju wesi, gandhewa, lan umban kanggo mbalang watu. Lan ana ing Yérusalèm dhèwèké damel piranti-piranti perang, rekaané wong-wong kang pinter lan trampil, supaya ana ing menara-menara lan ing panggonan-panggonan pertahanan, kanggo ngluncuraké panah lan watu-watu gedhé. Lan asmane sumebar adoh banget; amarga dhèwèké oleh pitulungan kanthi nggumunaké, nganti dadi rosa. Nanging nalika dhèwèké wis rosa, atiné munggah dadi sababing karusakané dhéwé; amarga dhèwèké nerak marang Pangéran Allahé, lan mlebu ing Pedalemané Allah kanggo ngobong menyan ana ing misbyah menyan. 2 Babad 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.

Loro raja ing sisih kidul, kang atiné kajunjung amarga kamenangan-kamenangan militèr, nyoba mlebu ing Padaleman Suci kang padha lan nyaosaké pisungsung, sawijining tumindak kang mung diparengaké marang imam. Ing loro-loroné prakara mau, para imam nahan upayané para raja kang kumaluhur mau kanggo nglakoni iku. Raja siji banjur miwiti pambalesan marang wong-wong Yahudi, lan raja sijiné katempuh lara kusta ing bathuké.

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.

Lan Imam Azarya lumebet nyusul dheweke, lan bebarengan karo dheweke wolung puluh imam Pangeran, para priya kang gagah prakosa. Lan wong-wong mau nglawan Raja Uzia, sarta matur marang dheweke, “Dudu dadi wewenangmu, he Uzia, kanggo ngobong menyan marang Pangeran, nanging dadi wewenange para imam, para putraning Harun, kang wus kasucekake kanggo ngobong menyan; metua saka papan suci, awit sira wus nerak; lan iku ora bakal dadi pakurmatan tumrap sira saka ngarsane Pangeran Allah.” Banjur Uzia nesu banget, lan ana pedupaan ing tangane kanggo ngobong menyan; lan nalika dheweke lagi nesu marang para imam, lepra dumadakan metu ing bathuke ana ing ngarepe para imam ing padalemaning Pangeran, ing sacedhake misbyah menyan. Lan Imam Agung Azarya, lan sakehe para imam, ndeleng marang dheweke, lah, dheweke kena lepra ing bathuke, lan wong-wong mau banjur ngusir dheweke metu saka kono; malah dheweke dhewe uga enggal-cepet metu, amarga Pangeran wus nggebugi dheweke. Lan Raja Uzia tetep dadi wong lara lepra nganti dina sedane, lan manggon ana ing omah kang kapisah, awit dheweke lara lepra; amarga dheweke kapencil saka padalemaning Pangeran. Dene Yotam putrane nguwasani brayat karaton raja, ngadili bangsa ing nagara mau. Anadene sisaning tindak-tanduke Uzia, kang wiwitan lan kang pungkasan, iku ditulis dening Nabi Yesaya, putraning Amos. 2 Babad 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.

Ing taun 2014, para globalis Éropah lan rézim Obama miwiti sawijining révolusi warna marang bangsa Ukraina. Ing taun 2022 Rusia miwiti sawijining invasi sing ing pungkasan bakal nuntun marang kamenangané Putin lan Rusia; dilambangaké déning Ptolémi lan Uzia, para ratu ing sisih kidul. Ayat rolas ngandika yèn sawisé kamenangané Putin, “atine bakal kaluhuraké; lan dhèwèké bakal nyirnakaké akèh puluhan èwu: nanging dhèwèké ora bakal dikuwataké marga saka kuwi.” Sabanjuré, sajarah nyathet karuntuhan kratoné sing saya suwé saya lumaku.

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.

Karusakan sing saya maju nuntun marang patiné, lan nalika Antiochus Agung males kekalahane ing Raphia, Antiochus wis ora maneh sesrawungan karo Ptolemy Philopator; ing wektu iku Antiochus lagi ngadhepi sawijining bocah cilik sing nalika semana dadi panguwasané Mesir. Bocah iku minangka pralambang saka generasi pungkasan, mula ing sawijiné tataran ratu bocah sing dikalahaké Antiochus ing Panium iku yaiku generasi pungkasan saka karajan kidul. Ing tataran praktis, ratu bocah iku nggambarake kelemahan ing sesambungan karo kakuwatané Antiochus.

“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.

“Karukunan kang dipunwontenaken antawisipun Ptolemy Philopater lan Antiochus langgeng patbelas taun. Sauntawis punika Ptolemy séda amargi ora ngendhalèni dhiri lan tumindak jina, lajeng dipun-gantos déning putranipun, Ptolemy Epiphanes, ingkang nalika semanten taksih bocah umur sekawan utawi gangsal taun. Antiochus, ing wekdal ingkang sami, sasampunipun nampèk pambrontakan wonten ing karajanipun, sarta nelukaken lan netepaken tlatah-tlatah sisih wétan wonten ing sangandhaping pangestunipun, dados gadhah kalodhangan kanggé nindakaken usaha punapa kemawon nalika Epiphanes enèm minggah dhateng dhampar Mesir; lan amargi nganggep punika minangka kasempatan ingkang saé sanget kanggé ngembaraké panguwaosipun supados boten kantun, piyambakipun nglumpukaken bala tentara ingkang ageng sanget, “luwih ageng tinimbang ingkang kapisan” (awit piyambakipun sampun nglumpukaken kathah pasukan lan pikantuk kasugihan ingkang ageng wonten ing ekspedisi sisih wétanipun), lajeng bidhal nglawan Mesir, kanthi pangajeng-ajeng badhé pikantuk kamenangan kanthi gampil ngungkuli raja alit punika. Kados pundi asilipun badhé kita tingali sakedhap malih; awit ing ngriki reruwetan enggal mlebet ing prakawis karajan-karajan punika, lan paraga-paraga enggal dipunwedharaken wonten ing panggunging sajarah.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Sang Raja ing Sisih Kidul

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.

Nggarisaken langkah-langkah pungkasan Rusia, tegesipun nggambaraken langkah-langkah pungkasanipun ratu profetik saking sisih kidul. Satunggaling sipat profetik saking ratu rohaniah saking sisih kidul ingkang rawuh wonten ing sajarah profetik ing wekdal pungkasan taun 1798—inggih punika caranipun piyambakipun ngancik pungkasanipun. Punika ugi dados sipat profetik saking ratu saking sisih lor, lan nabi palsu. Saben satunggal saking tiga kakuwasan ingkang nuntun jagad dhateng Armageddon gadhah pungkasan ingkang dipunmangertosi kanthi cetha wonten ing Sabdaning Allah. Punapa kemawon ingkang kelampahan dhateng Putin lan Rusia badhe sampun dipuntipifikasi déning garis-garis kapengker saking ratu saking sisih kidul.

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.

Tuladha-tuladha bab sirnané ratu ing sisih kidul sacara rohani wis dilambangaké déning sirnané ratu pisanan ing sisih kidul sacara rohani, yaiku Prancis sing atheis sajroning mangsa Revolusi. Sirnané karajan kidul iku kalebu uga sirnané ratuné kidul. Sirnané Napoleon cocog karo sirnané Prancis, lan selaras karo sirnané karajan sabanjuré ing sisih kidul, yaiku Rusia. Rusia minangka ratu modhèren ing sisih kidul wiwit ana sajroning revolusi, padha kaya Prancis, minangka ratu ing sisih kidul, sing wiwitané dumadi lumantar revolusi.

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.

Révolusi iku sawijining ciri saka naga, kang dadi pralambang para raja saka sisih kidul. Naga, pralambang utama raja saka sisih kidul, yaiku Iblis, lan nalika dhèwèké nyoba nglakoni révolusi ing pungkasaning sèwu taun, geni tumurun saka swarga lan nguntal dhèwèké. Pambrontakané ing swarga ing wiwitan iku dadi alfa saka pambrontakané ing panutuping sèwu taun.

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.

Ing taun 1798, Prancis sacara kenabian ngasta dhampar minangka ratu ing sisih kidul sacara kasukman nalika Revolusi Prancis. Revolusi iku nyapu ngliwati bangsa-bangsa Éropah lan ing pungkasane tekan marang Revolusi Rusia, kang banjur kanthi cepet katut dening Revolusi Bolshevik ing taun kang padha.

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).

Révolusi Rusia taun 1917 kapérang dadi rong tataran utama: Révolusi Fèbruari (kang njungkalké monarki Tsaris, mungkasi otokrasi, lan ngedegaké pamaréntahan samentara ing tengah mangsa kakuwasan rangkep bebarengan karo Sovyèt) lan Révolusi Oktober (uga sinebut Révolusi Bolshevik, nalika kaum Bolshevik ing sangisoré Lenin ngrebut kakuwasan lumantar kudéta, kang nuntun marang madegé pamaréntahan Sovyèt lan dalan tumuju sosialisme/komunisme).

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:

Ing analisis sajarah lan téyori révolusionèr (mliginé saka perspektif Marxis kaya déné Trotsky, Luxemburg, lan liya-liyané sing narik paralèl), Révolusi Prancis (1789–1799) asring dipandang minangka sing nyarujuki utawa nyedhiyakaké skéma tumrap lumakuné prastawa-prastawa ing Rusia. Rong tataran Révolusi Prancis sing nyarujuki fase-fase Rusia iki yaiku:

  • 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.

    Tahap wiwitan sing moderat/konstitusional (kira-kira 1789–1792), kang cocog karo Revolusi Februari. Tahap Prancis iki diwiwiti kanthi panyerbuan Bastille, panyelukan Estates-General/Majelis Nasional, pambubaran hak-hak istimewa feodal, Déklarasi Hak-Hak Manungsa, lan madegé monarki konstitusional ing sangisoré Girondin lan para reformis moderat. Tahap iki nggulingaké monarki absolut, nanging isih njaga unsur-unsur pamaréntahan borjuis/liberal lan struktur kakuwasan ganda/sing diperebutaké (upamané, antarané Majelis lan monarki sing isih kari). Semono uga, Februari 1917 mungkasi Tsarisme, nanging nuwuhaké pamaréntahan provisional borjuis lan kakuwasan ganda bebarengan karo Soviet.

  • 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.

    Tahap radikal/Jacobin (kurang luwih taun 1792–1794, kalebu pambentukan Republik Kapisan, eksekusi Louis XVI, lan Masa Teror ing sangisoré Robespierre lan kaum Jacobin/Komite Kaslametan Umum) selaras karo Revolusi Oktober (Bolshevik). Kaum Jacobin ngrebut kuwasa saka kaum Girondin sing luwih moderat lumantar tumindak radikal, ngumumaké sawijining republik, nindhes kontra-revolusi, lan nyurung revolusi tumuju owah-owahan sosial sing luwih jero sarta pertahanan marang ancaman internal/eksternal. Bab iki nggambaraké kanthi cetha cara kaum Bolshevik nggulingaké pamaréntahan provisional, ngonsolidasi pamaréntahan proletariat/kadiktatoran proletariat, lan ngrembakakaké sosialisme revolusioner.

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.

Paralel-paralel punika negesaken kados pundi révolusi asring ndhèrèk sawijining pola: sawijining pambrontakan wiwitan ingkang amba nglawan rézim lawas (dipunpandhegani déning kekiyatan moderat/bourgeois), lajeng dipunsarengi déning pangrebutan kakuwasan ingkang langkung ekstrem déning golongan radikal kanggé ‘nylametaké’ lan nglebeti révolusi punika ing tengahing krisis. Para Bolshevik piyambak kanthi sadar njupuk tuladha saking conto Prancis, kanthi nganggep pambrontakan Oktoberipun kados dene kudéta Jacobin—ingkang prelu kanggé nyegah kontra-révolusi lan nggenepi potènsi révolusi punika.

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.

Tipologi iki katon ana ing karya-karya kayata Trotsky’s History of the Russian Revolution (kang kanthi cetha mbandhingaké fase kakuwasan ganda ing Rusia karo dinamika kang padha ing Prancis) lan tulisan-tulisan Rosa Luxemburg ngenani prastawa-prastawa ing Rusia, ing kono dheweke nyathet yèn periode kapisan Revolusi Rusia (Maret–Oktober) ngetutaké skema revolusi Prancis (lan Inggris), déné panguwasa kang direbut déning Bolshevik sajajar karo munggahé Jacobin.

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.

Gusti Yésus tansah nggambarake pungkasan kanthi wiwitan, lan ambruké Napoleon minangka raja rohaniah sisih kidul kang kapisan ngetutaké tetenger-tetenger ing wiwitaning révolusi, lan kanthi mangkono nglambangaké ambruké Uni Sovyèt.

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.

Keruntuhan Napoleon sing progresif (sethithik mbaka sethithik) cocog banget karo kamunduran Uni Soviet sing lumaku alon-alon lan ambruké ing taun 1991, sajroning kerangka tipologis sing padha, ing ngendi rong tahap Revolusi Prancis ndhisiki minangka pralambang tumrap tahap-tahap Revolusi Rusia ing Fèbruari lan Oktobèr 1917. Paralèl iki ngrembaka nganti tekan fase konsolidasi pasca-radikal (Bonapartisme) lan pambubarané sing ora bisa diendhani. Iki dijupuk saka pola-pola sajarah umum lan uga analisis Marxis (mliginé analisis Trotsky ing The Revolution Betrayed lan karya-karya sing ana gandhengané), sing nganggep Napoleon minangka arketip Bonapartisme: sawijining rézim wong kuwat sing muncul sawisé pucaking radikalisme revolusi, njaga kasaimbangan ing antarané kelas-kelas, ngreksa kauntungan-kauntungan struktural utama saka revolusi (nalika nindhes daya dorong demokratisé), mbangun kakaisaran pribadi/militer-birokratis, ngluwihi wates, banjur ngalami ambruk sing lumaku kanthi tahap-tahap nganti nuwuhake pamulihan sapérangan saka tatanan lawas.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Munggahé Bonapartis Napoleon Mèmper Kaliyan Konsolidasi Stalinis

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.

Sawisé fase radikal Jacobin lan réaksi Thermidorian (1794), ana Directory sing ora stabil (1795–1799); kudeta 18 Brumaire déning Napoleon (1799) ngedegaké Konsulat, banjur Kakaisaran (1804). Panjenengané ngodifikasi lan nyebaraké asil-asiling révolusionèr borjuis (Code Napoléon, pungkasaning hak-hak istiméwa feodal, nagara sing kuwat lan tersentralisasi), nanging nundhukaké kabèh mau marang pamaréntahan otoriter, kamulyan militèr, lan élit anyar.

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.

Sawisé fase radikal Bolshevik/Oktober lan eksperimen-eksperimen awal Soviet, degenerasi birokratis wiwit mapan (utamané wiwit pertengahan taun 1920-an). Konsolidasi Stalin ngalahaké Oposisi Kiri, ngetrapaké “sosialisme ing siji nagara,” lan ngadegaké diktator polisi/militer-birokratis. Ékonomi terencana lan properti sing dinasionalisasi (kauntungan pokok saka Oktober) tetep dilestarekaké, nanging diowahi dadi piranti sawijining kasta istiméwa, déné internasionalisme ditinggalaké.

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).

Ing kaloro prakara mau, energi révolusionèr “dipèkak” lan dialihaké manèh marang kakuwasan nagara lan ekspansi ing sangisoré satunggaling tokoh utawi aparatus tunggal (Trotsky kanthi cetha nyebut régime Stalin minangka salah satunggaling wangun “Bonapartisme Sovyèt,” ingkang langkung cedhak kaliyan Kakaisaran Napoleon tinimbang Konsulat).

The Step-by-Step Collapse

Runtuhé Sakepelangkah mbaka Sakepelangkah

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.

Punika sajatinipun inti kaselarasan punika—surutipun punika dudu satunggal kadadosan dadakan, nanging rerangkèn karusakan ingkang lumampah silih-gantos, ingkang kadadosakên déning ngluwihi wates, kontradiksi internal, rawa-rawa militèr, sirnanipun pangawasan ing tlatah pinggiran, réformasi ingkang gagal, lan pungkasanipun bubrah/pamulihan malih.

Napoleonic side (1812 to 1815)

Pihak Napoleon (1812 nganti 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: Invasi ngrusak dhateng Rusia—Grande Armée (600.000 prajurit) kasirnakaken déning kendhala logistik, mangsa adhem, lan perlawanan. Titik balik ingkang katastrofik; kapitunan ageng tumrap prestise lan kekiyatan manungsa.

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

    1813: Koalisi kabentuk nglawan dhèwèké; kasoran ing Leipzig (“Perang Bangsa-Bangsa”)—kelangan para sekutu Jerman lan wilayah-wilayahe; kakaisaran wiwit nyusut.

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

    1814: Sekutu nyerbu tanah Prancis dhéwé; Paris tiba; Napoleon lengser lan dibuwang menyang 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: Bali sedhela (Satus Dina), kakalahan pungkasan ing Waterloo; pembuangan tetep menyang St. Helena; monarki Bourbon dipulihaké manèh (pamunduran reaksionèr marang kauntungan-kauntungan revolusionèr, sanadyan ora sakabèhé—sawetara owah-owahan légal lan administratif tetep lestari).

Soviet side (1970s to 1991)

Pihak Soviet (taun 1970-an nganti 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.

    Pungkasan taun 1970-an–1980-an: stagnasi ékonomi (“zastoi” ing sangisoré pamaréntahan Brezhnev), kekurangan kronis, ketertinggalan téknologis, lan perlombaan senjata sing ngremukaké karo AS/NATO—pangluwihan sistemik wiwit nggerogoti ékonomi saka njero.

  • 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: perang Afghanistan—“Vietnam”-é Soviet; rawa jebakan sing ngentekaké sumber daya, semangat, lan kalenggahan internasional (cathet paralel ironi kasebut: Napoleon dirusak ing Rusia; USSR dikuras getihé ing medan perang sing atos lan kebak perlawanan).

  • 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: reformasi perestroika/glasnost Gorbachev (upaya “nylametaké” sistem, kaya sawatara panyesuaian pungkasan ing jaman Napoleon) malah mbabar lan nyepetaké kontradiksi-kontradiksi; satelit-satelit Blok Wétan mbrontak lan mbébasaké awaké dhéwé (Tembok Berlin ambruk tanggal 9 November 1989, rézim-rézim ambruk ing saindhenging 1989–1990)—ilangé “kakaisaran njaba,” pas padha karo ilangé nagara-nagara sekutu déning Napoleon.

  • 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: pre-revolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

    1990–1991: Krisis nasionalis internal, républik-républik mratélakaké kadaulatan; kudéta golongan garis keras ing Agustus 1991 gagal kanthi ngisin-isini; Gorbachev mundur tanggal 25 Dhésèmber 1991; USSR bubar dadi 15 nagara. Sawisé iku ana restorasi kapitalis (terapi kejut jaman Yeltsin, oligarkh, privatisasi)—padha karo restorasi Bourbon: unsur-unsur kelas pra-révolusionèr (utawa padanané) bali, mbatalaké sawatara gegayutan kadarbèn révolusionèr kanthi pepak, nanging tetep njaga sawatara wujud administratif.

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.

Ing loro-loroné, “kakaisaran” iku (Sistem Kontinental Prancis mungsuh blok Wétan Soviet/pangaruh COMECON) pecah saka njaba tumuju njero, karusakan internal saya dipercepat, sawijining krisis pungkasan mbabar kasunyatan yen kabèh iku kothong, lan pasukan-pasukan sosial lawas banjur negesaké manèh kalungguhané (monarki/kapitalisme). Bonapartisme kabukten ora bisa lestari—“sawijining piramida kang ditata imbang ana ing pucuké,” miturut tembungé Trotsky—amarga iku ngadeg ing ndhuwuré penindhesan marang dhasar demokratising revolusi, nalika bebarengan mbéla (nanging uga mbengkongaké) dhasar ékonominé ing satengahing tekanan eksternal kang memungsuhi. Rubuhé Uni Soviet, sajroning pandeleng jangka dawa, dudu prakara kang “dadakan,” nanging pungkasaning bosok internal kang saya lumaku maju, kaya dene kakaisarané Napoleon uga ora sirna sajroning sewengi, nanging saya aus lumantar kekalahan-kekalahan kang silih gumanti nganti tumeka marang restorasi.

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.

Wiwitan lan pungkasané Prancis lan Uni Soviet sajajar karo paseksené raja Uzia lan Ptolemeus. Ptolemeus IV Philopator menang kanthi nemtokaké ing Peperangan Raphia (217 SM) nglawan raja sisih lor (Antiochus III), nanging “dhèwèké ora bakal dikuwataké marga saka iku”—dhèwèké malah gawé tentrem tinimbang nerusaké kaunggulané, bali marang kemewahan lan ngluhuraké awaké dhéwé, banjur (miturut cathetan kang kasimpen ing 3 Maccabees 1–2) Ptolemeus ngunjungi Yerusalem sawisé kamenangané. Atiné dadi gumunggung, lan dhèwèké nyoba mlebu ing Mahasuci lan nyaosaké kurban déning awaké dhéwé—tumindak ngrampas panguwasa lan mbalela marang Allah kang sejati. Dhèwèké katempuh paukuman ilahi (lumpuh), diasoraké, banjur nguripaké panganiaya marang umaté Allah. Pamaréntahané sawisé iku dadi pamaréntahan kang saya mudhun: rusaking moral, pambrontakan ing njero, lan ilangé kakuwatan nganti tekan pati. Iki minangka pangilon kang pas saka Raja Uzia (2 Babad 26:16–21) kang atiné dadi gumunggung sawisé kasil ing peperangan, banjur mlebu ing Padalemané Allah kanggo ngobong menyan (ngrampas kalungguhan para imam) lan katempuh lepra ing bathuké, kang dadi paukuman umum lan katon cetha. Wiwit wektu iku Uzia urip ing pangasingan, kapisah saka padalemané Pangéran, nganti tekan pati—karusakan kang alon lan nglangut, dudu karusakan kang langsung dumadi.

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.”

Loro-loroné iku para ratu saka kidul sing kasombongané kawedhar lumantar panyusupan menyang Bait Allah ing Yérusalèm, lan sabanjuré dipungkasi kanthi proses sing alon-alon ngrusak, dudu kanthi ambruk dadakan. Iki dadi cithakan tipologis tumrap saben “raja saka kidul” ing mangsa sabanjuré.

1798: France Becomes the Spiritual King of the South

1798: Prancis Dados Raja Sisih Kidul ing Makna Rohani

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.

Ing “wektu pungkasan” (1798), Prancis sing atheistis (panguwasa sing lagi wae ngetokaké sipat rohani Mesir—nampik Allah kanthi terang-terangan, kaya ing Wahyu 11:8) nyurung marang raja lor (Kapausan) kanthi nyekel Paus minangka tawanan. Napoleon iku perwujudan militèr saka dorongan mau. Prancis ngagem makutha kidul ing taun 1798, amarga ngluhuraké roh atheistis sing padha karo kang tau diwujudaké déning Mesir kuna.

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.

Nanging kadosdene Ptolemy boten saged “ngginakaken kamenanganipun kanthi sapunika ingkang paling sae,” mekaten ugi tataran radikal saking Révolusi Prancis boten saged njagi utawi ngèkspor kanthi sampurna paédah-paédahipun. Makutha saking sisih kidul lajeng lumampah dhateng tangan sanès nalika filsafat ateisme saya diwasa lan manggih swanten pamaréntahan ingkang énggal.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Lambang-lambang Kapamimpinan Progresif: Napoleon tumuju Lenin tumuju 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.

Katelu punika boten acak; punika pungkasan-pungkasan ingkang progresif—saben-saben makili tataran salajengipun wonten ing lintasan ratu ing sisih kidul tumuju marang bubaringipun piyambak kanthi alon. Napoleon—pratandha ageng ingkang sepisanan sasampunipun taun 1798. Sasampunipun menang ing Mesir (sisih kidul ingkang harfiah), piyambakipun ngluwihi wates (palagan Rusia taun 1812 dados bilai), miwiti rerangkèn kapitunan tumrap kakaisaran pinggiranipun sethithik mbaka sethithik (1813–1814), nandhang kakalahan pungkasan (Waterloo 1815), lan kapundhut ing pangasingan kaping kalih. Napoleon makili sirnanipun ingkang progresif, lumampah kanthi tataran-tataran—pas kados Ptolemy lan 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 ngrebut makutha ing Révolusi Oktober 1917. “Dorongan” Bolshevik nerusaké peperangan nglawan tatanan lawas (kalebu kakuwatan agama). Nanging tataran radikal iku ora bisa njalari kestabilan; kaséhatané Lenin dhéwé wis ambruk wiwit awal, lan sistem mau wiwit dadi kabirokrasèn.

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, sang konsolidator (Bonapartisme Soviet), “mbekokake” revolusi dadi sawijining kakaisaran militer-birokratis, njaga paédah inti (ékonomi sing dinasionalisasi, padanan anti-feodal tumrap Code Napoleon), nanging ngowahi kakuwatan iku mlebu ing njero (purges) lan metu menyang njaba (ekspansi). Nanging atiné kaunggakaké ing atheisme; sistem iku ora bisa saestu “ngginakaké kamenangané kanthi sapenuhé.” Keluwihen ngemban jangkah (Afghanistan, padanan tumrap Rusia-é Napoleon), kemandhegan, réformasi sing gagal (perestroika minangka upaya pungkasan sing kebak pepeteng), ilangé negara-negara satelit (1989–90 = ilangé “para sekutu”), lan bubaré pungkasan (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).

Runtuhé Uni Soviet ora dumadakan—nanging lumaku kanthi bertahap, pas kaya kakaisaran Napoleon ambruk sethithik mbaka sethithik lan kaya pamaréntahan Ptolemaios lan Uzia kang saya layu sawisé momen kumingsuné ing Bait Suci. “Ratu” kidul sing “kasukman” (ateisme ing wujud pamaréntahan) nampa paukumané dhéwé kang tumeka alon-alon: kothong saka njero, ora bisa maneh nyangga goroh iku, lan kasirnakaké déning gerakan tandhingané ratu lor (munculé maneh Kepausan ing kekosongan iku).

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.

Révolusi Prancis (rong langkah) nggambarake Révolusi Rusia (Februari lan Oktober/Bolshevik). Bonapartisme Napoleon lan karuntuhan progresifé nggambarake konsolidasi Stalinis lan karuntuhan progresif Uni Soviet. Kabeh iku minangka panggenapan modern saka garis ratu kidul ing Daniel 11, wiwit saka kegagalan Ptolemaios ing Raphia lan kasombongané marang padaleman suci, lumantar dosa Uzia sing padha lan pungkasané sing alon, nganti marang Prancis ing taun 1798 lan ahli warisé sing atheistis (jaman Lenin–Stalin) sing ora bisa nguwataké awaké dhéwé lumantar kamenangan-kamenangané.

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, pangadeg radikal utawi sing ngrebut panguwasa (sajajar kaliyan munggahé Jacobin/Bolshevik; tahap “nyurung” sawisé taun 1917, iku saemper kaliyan Konsulat wiwitan Napoleon sawisé Brumaire). Stalin punika konsolidator Bonapartis (pangangun kakaisaran Soviet, pembersihan, kamenangan Perang Donya II, puncak Perang Adhem; atiné kaangkat ing atheisme, nanging boten saged kanthi sampurna “nguwataké” kamenangan punika ing jangka panjang—wiwitan ngluwihi wates kawiwitan).

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 punika pamimpin “thaw” sawatawis sawisé puncakipun (1953–1964): nyalahaken Stalin (Pidato Rahasia 1956), mbabar sawatawis korupsi, ngupados reformasi winates, nanging boten kasil ngrampungaken kontradiksi sistemik. Punika sajajar kaliyan fase “Thermidorian” utawi fase wiwitan kamundhuran—ngendhorken teror nalika struktur inti ateis taksih tetep wonten, nanging prestise saya luntur (umpaminipun, asoripun ing Krisis Rudal Kuba taun 1962 nggambaraken kemundhuran-kemundhuran alit Napoleon sadèrèngipun kamundhuran-kamundhuran ageng).

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 iku sawijining reformis kang kebak kasudran (1985–1991) kanthi perestroika (restrukturisasi) lan glasnost (kabukakan) minangka upaya pungkasan kanggo “nylametaké” sistem iku, nanging malah nyepetaké ambruké—kelangan Blok Wétan (Tembok Berlin 1989), pambrontakan ing njero nagara. Iki minangka pratandha “pungkasan progresif” kang paling cetha: kaya Napoleon ing upaya-upaya pungkasané kanggo nyetel kahanan sadurungé invasi taun 1814, utawa Ptolemy/Uzziah ing karuntuhané kang isih lumaku sawisé kaangkuhan ing Padaleman Suci. Konkordat/patemon Gorbachev ing taun 1989 karo Paus Yohanes Paulus II (raja saka sisih lor) nglambangaké kakalahan kasukman—ateisme sang raja saka sisih kidul nyerah marang bangkité maneh kakuwasan kepausan.

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 pre-revolutionary 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 punika dados tokoh pambubaran pungkasan (wiwit taun 1991 lan salajengipun) ingkang nuwuhake perlawanan dhateng kudeta Agustus 1991, lajeng dados présidhèn Rusia, ngawasi pecahipun USSR (Dhésèmber 1991), privatisasi “shock therapy”, lan pamulihan kapitalis. Piyambakipun nglambangaken pungkasan ingkang semrawut sarta “pamulihan” sebageyan unsur-unsur pra-revolusionèr (kapitalisme oligarkis, kados wangsulipun Bourbon sasampunipun Napoleon). Kratonipun ratu sisih kidul kasirnakaken, nggenepi Daniel 11:40 bab penaklukan kados prahara angin puyuh déning sisih lor (Kapapan lumantar aliansi AS).

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.”

Tipologi punika nekanaken pangadilan ingkang nglelet, lumampah setunggal langkah sasampunipun langkah sanès, dudu rubuhipun ingkang enggal dumadakan, kados dene kamenangan Ptolemy IV ing Raphia ndadosaken gumunggung, panyelundhupan dhateng padaleman suci, pamecuting Allah, lan bosok alon-alon; Uzziah kapisah awit lepra dumugi seda; kapitunan Napoleon ingkang lumampah mawi tataran-tataran (Rusia, Leipzig, Paris, Elba, Waterloo). Garis Soviet nedahaken pucaking kakiyatan wonten ing sangandhaping Stalin, pangopongan ingkang saya nglemprah kanthi sethithik-sethithik sajroning “thaw” Khrushchev ingkang mbabaraken retakan-retakan ing sistem punika. Salajengipun, stagnasi jaman Brezhnev lan reformasi Gorbachev lajeng dados pamecut; jaman Yeltsin nyampurnakaken sapuan punika (USSR bubar, wangun pamaréntahanipun ateisme pungkasan). “Atinipun kaangkat” kawujud wonten ing sadaya garis punika (pambrontakan ateistis), nanging boten wonten satunggal kemawon ingkang “ngginakaken kamenangan punika kanthi saestu.”

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.

Pungkasaning para raja ing sisih kidul iku lumaku kanthi bertahap; karusakaning Sétan wiwit ana ing kayu salib, lan pungkasane dhèwèké dibuwang menyang pembuangan sajroning 1.000 taun, banjur mati.

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.

Lan aku weruh ana malaékat tumurun saka swarga, nggawa kunci jurang tanpa dhasar lan ranté gedhé ana ing tangané. Lan dhèwèké nyekel naga mau, ula tuwa iku, yaiku Iblis lan Sétan, banjur ngiket dhèwèké lawasé sèwu taun, lan mbuwang dhèwèké menyang jurang tanpa dhasar, banjur ngurung dhèwèké lan masang segel ing dhèwèké, supaya aja nganti ngapusi bangsa-bangsa manèh, nganti sèwu taun iku kalakon; lan sawisé kuwi dhèwèké kudu dililani uwal sedhéla.

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.

Lan aku weruh dhampar-dhampar, lan wong-wong padha lenggah ing kono, lan pangadilan kaparingake marang wong-wong mau; lan aku weruh nyawa-nyawane wong-wong kang dipenggal merga paseksene bab Gusti Yesus lan merga pangandikane Allah, lan kang ora nyembah kewan mau, uga ora nyembah recane, lan ora nampa tandhane ing bathuke utawa ing tangane; lan wong-wong mau urip maneh sarta mrentah bebarengan karo Kristus lawase sewu taun. Nanging wong mati liyane ora urip maneh nganti sewu taun iku rampung.

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.

Iki patangen kang kapisan. Rahayu lan suci wong kang oleh panduman ing patangen kang kapisan iku; tumrap wong-wong mangkono patiné kang kapindho ora nduwèni panguwasa, nanging wong-wong mau bakal dadi imam-imamé Gusti Allah lan Kristus, sarta bakal mrentah bebarengan karo Panjenengané lawasé sewu taun.

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.

Lan manawa sewu taun iku wus entek, Iblis bakal diluwari metu saka pakunjarane, lan bakal metu kanggo nasarake para bangsa kang ana ing patang pojoking bumi, yaiku Gog lan Magog, supaya nglumpukake wong-wong mau bebarengan kanggo perang; cacahe kaya wedhi ing segara. Lan wong-wong mau munggah ngliwati ambane bumi, lan ngubengi pakemahan para suci sarta kutha kang kinasihi; banjur geni tumurun saka Gusti Allah saka swarga, lan ngentekake wong-wong mau. Lan sétan kang nasarake wong-wong mau iku kacemplungake menyang tlaga geni lan belerang, ing papan panggonane kewan lan nabi palsu iku ana, lan bakal kasiksa awan lan bengi ing salawas-lawase. Wahyu 20:1–10.

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

Kita badhé nerusaké panimbang kita bab ratu kidul ing Daniel sewelas, ayat sewelas nganti limalas, ing artikel salajengipun.

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.

Majalah The Time of the End dipunterbitaké ing taun 1996 lan punika makili wangsit saking kitab Daniel ingkang dipunbikak segelé ing taun 1989. Anyar-anyar punika majalah menika dipunwaos déning ChatGPT lan dipunaturi kanggé ngevaluasi peran Ukraina wonten ing sajarah ayat kaping patang puluh ingkang dipunmakili ing majalah menika. Ing ngandhap punika punika rincèning majalah menika ingkang sampun wonten ing cathetan umum salaminipun tigang dasawarsa. Pethikan kapisan saking seratan-seratan Ellen White wonten ing majalah menika inggih punika Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Ringkesan: Ukraina ing Kerangka Kenabian

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.

Ing sajroning garis gedhé profetik majalah punika ngenani Daniel 11:40–45, Ukraina dipunrembag gegayutan kaliyan ambrukipun Uni Sovyèt lan perjuwangan antawisipun Kapausan (raja sisih lor) lan komunisme atheistik (raja sisih kidul). Ukraina dipunaturaken dados medan paprangan agami lan géopolitik ingkang wigati sanget nalika tataran panutuping perang-perang proksi, mliginipun gegayutan kaliyan Gréja Katulik Ukraina lan legalisasiipun sasampunipun dasawarsa-dasawarsa dipuntekan wonten ing sangandhaping pamaréntahan Sovyèt.

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.

Majalah punika nyajèkakên Ukraina dados pérangan saking kalampahan jangkeping pitedah kenabian Daniel 11:40 ingkang langkung wiyar, kanthi ngandharakên kasirnakakênipun ratu kidul lumantar aliansi Vatikan–Amérika Sarékat. Ukraina dipuntampilakên dados bukti saking saya ringkihipun ateisme Soviet lan wangsul mekaripun pangaribawa Katulik ing Éropah Wétan.

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

Ukraina ing Perang antarane Raja Lor lan Raja Kidul

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).

Majalah punika mulang bilih ratu saking kidul punika ateisme, ingkang kawujud rumiyin lumantar Prancis (1798) lan salajengipun lumantar Rusia Soviet. Ratu saking lor punika kapapan, lan Daniel 11:40 ngandharaken perang rohani ingkang wiwit taun 1798 lan puncakipun wonten ing ambrukipun Uni Soviet ing taun 1989. Ukraina medal wonten ing konteks punika minangka bagéyan saking blok Soviet ingkang kasapu sirna minangka panggenapanipun Daniel 11:40. Publikasi punika nyawisaken ambrukipun Uni Soviet minangka langkah kapisan ing warasipun tatu mematikan saking Kapapan (Wahyu 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Panindhesan tumrap Greja Katulik Ukraina (Sumber-sumber Kutipan)

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

Majalah punika nyakup dokumentasi sekuler ngenani panguya-uyahan dhateng umat Katulik ing sangandhaping pamaréntahan Sovyèt.

From Time Magazine, December 4, 1989:

Saka Time Magazine, 4 Dhésèmber 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.”

“Sasampunipun Perang Donya II, panyiksa ingkang bengis nanging ing umum boten saprawan getih nyebar dumugi Ukraina saha blok Soviet ingkang énggal, nyandhet yutanan umat Katulik Roma lan Protestan, mekaten ugi umat Ortodoks.”

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

Ukraina diidentifikasi minangka sawijining dhaérah utama ing ngendi Katulik ditekan ana ing sangisoré komunisme.

Legalization of the Ukrainian Catholic Church

Legalisasi Greja Katulik Ukraina

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

Salah satunggaling fokus utama ing rembagan babagan Ukraina yaiku legalisasi Gréja Katulik Ukraina sing wis suwé dilarang.

From Life Magazine, December 1989:

Saking Majalah Life, Désèmber 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.”

“Telung uskup Katulik anyar bubar iki wis ditetepaké ing Cekoslowakia. Lan sasi iki Gorbachev ketemu karo Paus Yohanes Paulus II sajroning sawijining kunjungan menyang Italia—patemon adu pasuryan kang kapisan antarané para pamimpin Kremlin lan Vatikan. Rembugan-rembugan iku bisa nuwuhaké tumuju marang legalisasi Gréja Katulik Ukraina, sing wis suwe dilarang, ing U.S.S.R.”

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

Saking U.S. News & World Report, 11 Desember 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.”

“Wiwité kamardikan agama samesthiné bakal nyakup dicabuté larangan resmi tumrap Gréja Katulik Ukraina sing duwé anggota cacahé limang yuta, sing wis lestari kanthi lemah ndhelik wiwit taun 1946 nalika Stalin mréntahaké supaya gréja iku dilebur menyang Gréja Ortodoks Rusia. Nggayuh panglegalan tumrap Gréja Ukraina iku wis dadi ancas utamané paus.”

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.

Majalah punika nyawisaken prakawis punika minangka bukti saking saya ringkihipun kontrol ateistis, lan pulihipun malih kakuwasan Katolik. Prakawis punika dipuntepangi minangka asil langsung saking tekanan diplomatik Vatikan, lan dipunandharaken minangka tenger wigati wonten ing kaleksananipun Daniel 11:40, ing pundi Ukraina kaaturaken minangka tuladha ingkang kasat mata bab Kapapaan ingkang ngrebat malih pangaribawa wonten ing tlatah tilas komunis.

Ukraine as Evidence of the Papacy’s Advance

Ukraina minangka Bukti Majuning Kepausan

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.”

Ambruké komunisme ora mung minangka owah-owahan pulitik, nanging uga minangka kakalahan rohani saka ateisme, sawijining majuning pangaribawané Kapapaan sacara géopolitik, lan wiwitaning balié Kapapaan marang dominasi donya. Ukraina dados sawijining studi kasus ing pambongkaran represi agama déning Soviet lan sawijining kamenangan strategis Roma ing Éropah Wétan. Iki nggambarake owah-owahan kang kasatmata saka ateisme kang dipaksakaké menyang panguwasa Katulik kang dipulihaké manèh, lan legalisasi Gréja Katulik Ukraina dipandeng minangka konfirmasi profetik yèn ratu saka lor lagi nyapu sirna ratu saka kidul “kaya prahara.”

Ukraine and the Broader Prophetic Sequence

Ukraina lan Runtutan Kenabian sing Luwih Jembar

  1. 1. 1798 – Papacy receives deadly wound.

    1. 1798 – Kepausan nampani tatu memateni.

  2. 2. 1917 – Atheism relocates to Russia (Bolshevik Revolution).

    2. 1917 – Atheisme pindhah menyang Rusia (Révolusi Bolshevik).

  3. 3. 1989 – Soviet Union collapses.

    3. 1989 – Uni Sovyèt ambruk.

  4. 4. Ukraine – Catholic Church legalized.

    4. Ukraina – Gréja Katulik dilegalaké.

  5. 5. Papacy regains geopolitical influence.

    5. Kapapaan ngrebut maneh pangaribawa géopolitik.

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

    6. Amerika Serikat ing wekasané bakal mlebu ing pangaribawané Kepausan (Daniel 11:41).

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

    7. Sakabehing jagad ndhèrèk (Daniel 11:42–43).

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

Ukraina cocog mlebu ing tataran 3–4 minangka pérangan saka transisi antarané ateisme Soviet lan pangaribawa Kapapal sing wis dipulihaké.

Sources Referenced in Ukraine Discussion

Sumber-sumber sing Digarap sajrone Rembugan babagan Ukraina

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (kerangka teologis utami)

Spirit of Prophecy

Roh Ramalan

  • The Great Controversy

    Padudon Agung

  • Selected Messages

    Pesen-Pesen Pilihan

  • Testimonies for the Church

    Pepesthèn tumrap Pasamuwan

Secular Press

Pers Sekuler

  • Time Magazine

    Majalah Time

  • Life Magazine

    Majalah Life

  • U.S. News & World Report

    U.S. News & World Report

Ukraine is mentioned in connection with:

Ukraina kasebat gegayutan karo:

  • Post-WWII Catholic persecution

    Penganiayaan Katulik sawisé Perang Donya II

  • Underground survival of the Ukrainian Catholic Church

    Kaslametan sajroning lemahipun Gréja Katulik Ukraina

  • Gorbachev–Vatican diplomacy

    Diplomasi Gorbachev–Vatikan

  • Legal restoration of Catholic hierarchy

    Pamulihan sahing hirarki Katulik

Summary of Ukraine’s Role in the Newsletter

Ringkesan Babagan Peran Ukraina ing Warta Pawartos kasebut

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.

Ukraina iku dadi benteng Katulikisme kang kasirep ing sangisoré ateisme Soviet. Legalisasi Greja Katulik Ukraina mènèhi pratandha tumrap mêlêmèhé ratu saka kidul. Pangaribawaning Vatikan ing Ukraina nduduhaké muncul-maneh papasaning Kakepausan, lan owahing kaanan agama ing Ukraina dadi bukti kang cetha yèn Daniel 11:40 lagi kaestokake. Prastawa-prastawa kang magepokan karo Ukraina dadi pérangan saka langkah kapisan ing warasing tatu matèniné Kakepausan. Mulané, Ukraina kaandharaké dudu minangka prastawa pulitik kang kapisah piyambak, nanging minangka pratandha profetik ing sajroning obahe pungkasan saka Daniel 11.