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.

Tukak e Danyel 11 na tigtuddo dose at no mga kabtangan kini, ug human niana, ipasulod nato ang tulo ka mga linya sa “250” ka tuig ngadto sa kasaysayan sa mga bersikulo onse hangtod kinse, nga natuman sa gubat sa Panium niadtong 200 BC. Ang linya sa “250” ka tuig nga nagsugod niadtong 457 BC natapos niadtong 207 BC, diha sa taliwala sa yugto nga nagsugod sa gubat sa Raphia ug natapos sa gubat sa Panium. Ang “250” ka tuig sa linya ni Nero natapos uban sa tulo-ka-hakbang nga kasaysayan ni Constantine, nga girepresentahan sa mga tuig 313, 321, ug 330. Ang “250” ka tuig sa Tinipong Bansa sa Amerika natapos sa Hulyo 4, 2026.

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

Mstari wa Nero unawakilisha historia ya wakati wa kujaribiwa kwa sanamu ya mnyama, kwanza katika Marekani, kisha ulimwenguni. Mstari wa 457 KK unamweka Trump katika kitovu cha kijeshi kati ya vita viwili. Kipindi kinachoanzia 1776 pia kinaashiria kitovu kwa urais wa mwisho wa Trump. Ili kuweka mistari hii mahali pake panapostahili, kwanza tutashughulikia aya ya kumi na mbili, na kuanguka kwa Urusi na Putin. Kisha mistari mitatu ya miaka “250”, halafu mstari wa Nasaba ya Wahasmonea. Mistari hiyo ikiisha kuwekwa mahali pake, tutamweka Petro katika mlingano na Panium. Mistari hiyo ikishakuwapo, tunapaswa kuweza kutambua jinsi ujumbe wa Julai 18, 2020 unavyopaswa kusahihishwa na kutangazwa, na kwamba huo ndio ujumbe wa kitabu cha Yoeli.

King Uzziah of Judah & Ptolemy King of Egypt

مەلیک عوزیای یەهودا و پطولەمایوس، مەلیکی میسر

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.

Dîroka ku aya yanzdehan di şerê Raphia de bi cih hat, bi dîroka padîşah Uzziah re li hev tê. Dema ku Isaiah ji bo ragihandina peyama barana dawî hate paqijkirin û hêzdarkirin, bangewaziya wî di sala ku Uzziah mir de hat.

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.

Mwaka ule mfumu Uzia afwilemo, nanguine namwene Yehowa ekale pa cipuna ca bufumu, uwapulamo no kutumbuka; ne cisalu ca mwisulo wakwe caisaula itempele. 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.

Mirina Uzîya pêşî bi serhildanê hate pêşîgirtin ku wî eşkere kir, yê ku bi serhildana Ptolemaios, di demekê kurt piştî serkeftina şerê Raphia de, paralel bû û bi wê re li hev hat. Uzîya û Ptolemaios nîşaneyên padîşahekî başûrî ne ku dili wî bilind bûye, yê ku bi hewldana yekgirtina desthilatdariya dewletê bi desthilatdariya dêrê re serhildan dike. Dema ku Uzîya hewl da ku dêr û dewletê yek bike, cûzam li eniya wî nîşana heywanê tipîze kir.

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.

Û sêwiyê sêyem li pey wan hat, bi dengekî bilind got: Heger kesek heywan û wêneyê wî biparêze, û nîşana wî li ser eniya xwe an li ser destê xwe bistîne, ew jî dê ji şeraba hêrsê Xwedê vexwe, ya ku bê têkelî di kasa xezeba Wî de hatî rijandin; û ew ê bi agir û gofrê li ber rûyê milyaketên pîroz û li ber rûyê Berxê were êşkencekirin. Û dûmana êşên wan dê heta hetayê bilind bibe; û ewên ku heywan û wêneyê wî diparêzin, û her kesê ku nîşana navê wî distîne, ne roj û ne şev rehetî tune ne. Peyxam 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.

ئوزیا، له‌م دواییدا، مردنێکی پێشکەوتوو نیشان دەدات لە کاتی هەوڵە یاخیبووانەکەی بۆ تێکەڵکردنی کڵێسا و دەوڵەتەوە. پاشان ئەو هاوبەش-پاشایەتییەکی لاواز لەگەڵ کوڕەکەی بۆ ماوەی یازدە ساڵ نیشان دەدات. ئوزیا دوای یاخیبوونەکەی یازدە ساڵ ژیا. دەستپێکی یاخیبوونەکەی یاسای یەکشەممە هێما دەکات، لەوێدا کڵێسا و دەوڵەت تێکەڵ دەکرێن و نیشانی ئاژەڵەکە بەسەر دادەنرێت. یازدە ساڵ دواتر مرد، کە کۆتایی هاتنی پاشایەتییەکەی وەک پاشای شانشینی باشووری یەهودا نیشان دەدات، کە خاکە شکوهمەندەکە بوو، کە ویلایەتە یەکگرتووەکانی ئەمریکایە.

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.

Ptolemyo kwa uhusiano wa kinabii, Uzia anaiwakilisha Yuda, nchi ya utukufu na Uprotestanti ulioasi, ilhali; Ptolemyo anaiwakilisha Misri, ambayo ni mamlaka ya joka, ambayo dini yake ni uwasiliani-roho. Wafalme hao wawili wanapochukuliwa kama mistari sambamba, Uzia hukoma kuwa kielelezo cha nchi ya utukufu, na pamoja wanakuwa ishara ya mataifa mawili. Misri na Yuda ni ishara za dini za uwasiliani-roho na Uprotestanti ulioasi. Ni ishara ya dola na kanisa. Ustadi wa dola na ustadi wa kanisa wanaouwakilisha wanapolinganishwa kama ishara moja hujumuisha mataifa mawili, kama walivyokuwa Wamedi na Waajemi, kama ilivyokuwa Misri ya Ufaransa na Sodoma, kama zilivyo pembe za Kirepublican na Kiprotestanti za Marekani, kama zilivyokuwa falme za kaskazini na kusini za Israeli na Yuda, na vilevile Roma ya kipagani na Roma ya kipapa. Kama ishara ya falme mbili, zimefungamanishwa pamoja kinabii kwa hekalu lililoko Yerusalemu, ambako Uzia na Ptolemyo wote wawili walitafuta kutoa dhabihu hekaluni Yerusalemu. Mataifa mawili ambayo yote mawili yanaasi dhidi ya patakatifu papo hapo.

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.

Бул жерде эки падышанын тең козголоңу Иерусалимдеги ийбадатканага байланыштуу болгонун байкоо маанилүү; ал болсо Даниел онунчу бөлүмдө Машаякты көргөн ийбадаткананын символу. Бул эки падышанын тарыхы Украин согушунда дал келет, жана ушуну менен алар өз күбөлүгүн 2014-жылы башташат. Экөө тең он биринчи аяттагы Рафия согушу менен көрсөтүлгөн аскердик жеңиштер аркылуу жогору көтөрүлгөн. Рафия Ыйык Китеп пайгамбарлыгындагы алтынчы падышалыктын чек арасын жана жекшемби мыйзамынын үчтүк биримдигин белгилейт. Ал ошондой эле согушкер жыйындан жеңүүчү жыйынга өтүүнүн чек арасы болуп саналат.

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.

Nyuma ya 2014, mfalme tajiri zaidi alitangaza nia yake ya kuwania urais mwaka 2015. Mwaka 2020 mfalme tajiri zaidi, akiwakilisha pembe ya Republican, alipokea jeraha lake la mauti ambalo baadaye lingeponywa. Mwaka 2022 vita vya Ukraine viliongezeka kwa kiwango kikubwa. Kisha Trump akarudi katika utimilifu wa aya ya kumi na tatu, katika uchaguzi wa 2024. Mwezi Julai 2023, sauti ya mtu aliye nyikani ilisikika. Tarehe 31 Desemba 2023 pembe ya Kiprotestanti ilifufuliwa, kama ilivyokuwa pia pembe ya Republican katika uchaguzi wa 2024, Trump aliporudi; kisha mwaka 2025 mtihani wa msingi ukafikia mwisho kwa kuwasili kwa mtihani wa hekalu.

1989

١٩٨٩

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.

Amaneli goxotso lowu wu pfuletiweke hi 1989 a wu ri wa swiphemu swimbirhi. Swifanekiselo swa vuprofeta swa minhlangano ya ku lulamisa ni tindzimana ta tsevu to hetelela ta Daniyele khume na yin’we swi pfuletiwe hi nkarhi wun’we. Ku ni milawu yo karhi ya vuprofeta leyi tirhisiweke ku tiyisa rungula ro sungula ra ndzimana ya makume mune. Tin’wana ta ntiyiso wolowo hi to tona sweswi leti nga xilotlelo xa matimu lama fihliweke ya yona ndzimana yoleyo leyi fanaka, laha swibokisana sweswo swa nkoka swa vuprofeta swi kumiweke kona. Ndzi ta mi nyika xikombiso.

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.

Mu 1989, mu Adventism temwali umvwisisi umo wa paumo pa vyakuti mavesi mutanda yaumaliro ya Danieli yamilembelanga chikuma? Kusowa uku kwa paumo kwali kwa mitundu yibili. Temwali kugwilizgana pa ng’anamuro la mavesi agha. Awo ŵakaziranga kuti ŵakaŵa na umvwisisi wa mavesi agha ŵakapelekanga maghanoghano gha ŵanthu ghakusazgikana na vyasambizgo vya Chiprotestanti chakupatuka na Chikatolika, uwo ukaŵa uheni wa uhali wa uŵana uwo ŵakapokera kufuma ku ŵasekuru ŵawo wa kupanduka kwa 1863, apo ŵakafiska mulimo wa nchimi yambura kupulikira pa kupanduka kwakukhazikiska kwa Yerobowamu. Maghanoghano gha paŵekha agha pa icho mavesi agha ghakaŵa, ghakaŵa kumasulira kwa paŵekha pera, usange pakuyowoya makora. Maghanoghano ghawo pa mavesi agha ghakaŵa panji ghakususka kagwiriskiro ka uchimi kakwambilira, ndipo kanandi ghakasoŵana na ndondomeko yeneyiyo iyo iwo ŵeneŵacho ŵakayizunura pa mavesi agha.

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!

Ibyo twabonye muri iyo mirongo byari ugusobanukirwa guhoraho kandi guhuje kw’iyo mirongo yose uko ari itandatu. Uko guhuza kw’ubutumwa twabonye ni ko kwanteye umwete wo kugaragaza uko nasobanukiwe, ndetse n’igihe nari nzi ko Abadiventisiti bose banze ibyo nasobanukiwe. Ibyo twasobanukiwe kuri iyo mirongo byatangajwe bwa mbere mu 1996, kandi uko gusobanukirwa kwashyizwe ahagaragara aho kwakomeje gusa gukomera uko igihe cyagiye gihita mu myaka mirongo itatu!

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.

Nga no kwihweza irangiriro rya mbere na mbere muri ya gazeti yitwa *The Time of the End*, usanga ari *Testimonies*, igitabo cya 9, urupapuro rwa 11. Imyaka itanu mbere ya 9/11, iyo gazeti itangirana na 9/11. Kimwe muri ibyo bisobanuro byanteraga umwete ni uko nasobanukiwe yuko ku “gihe cy’imperuka” mu murongo wa mirongo ine, abami b’amajyaruguru n’ab’amajyepfo bari ubushobozi bwo mu buryo bw’umwuka, atari ubushobozi bwo mu buryo busanzwe. Muri icyo gihe, nari nsanzwe nzi yuko Sister White yavuze ko ibitabo bya Daniyeli n’Ibyahishuwe ari igitabo kimwe, kandi ko umurongo umwe w’ubuhanuzi uri muri Daniyeli, ari wo Yohana akomeza mu Byahishuwe. Nari narabonye ko mu Byahishuwe igice cya cumi na kimwe, cyasohoye mu mateka akikije igihe cy’imperuka mu 1798; ibisobanuro bya Sister White kuri icyo gice byigisha mu buryo bugaragara yuko Ubufaransa bwari Egiputa yo mu buryo bw’umwuka, kandi yari asobanutse neza nk’uko no mu Byahishuwe igice cya cumi na karindwi, maraya uri ku nyamaswa yari Babuloni yo mu buryo bw’umwuka.

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.

Lele White atyalyonga awo makaŵili yalipo mu *The Great Controversy*, ndipo ndemanga izo zikuphatika pamoza ukaboni wa Yohane na Daniel. Tanthauzo la fumu ya kumwera mu chaputala khumi na chimoza cha Daniel ni mphamvu iyo yikuwusa Eguputo, ndipo fumu ya kumpoto ni mphamvu iyo yikuwusa Babuloni. Para Baibolo na Mzimu wa Uporofeti vikagwira ntchito pamoza kukhazikiska unenesko mwa kuphatikizga Daniel na Chivumbuzi kuti vikhozgere fundo yira, chikaŵa chinthu icho ningaŵa kuti nilipelekerenge yayi ku mlongozgi waliyose wa vyausambizgi wakupambaniska, panji kwa mulongozgi waliyose wakujisankha yekha wa uteŵeti wakujikhozga wekha wakupambaniska.

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.

Kumanya Ptolemy na Uzzia nk’ebyokulabirako eby’olutalo lwa Raphia n’ebivaamu ebigoberera oluvannyuma lw’emitima gyabwe okugulumizibwa, kwe kufugibwa amazima nti Ptolemy akiikirira amaanyi ga kisota agawangula amaanyi g’omuwagizi wa Rooma, naye oluvannyuma n’awangulwa amaanyi g’omuwagizi eyali awangudde Ptolemy mu lunyiriri olw’ekkumi ne mu 1989. Enjawulo ez’ebyafaayo za makulu era za kigendererwa.

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.

उज्जियाहले पशुको छाप तब ग्रहण गर्छन् जब उनले मण्डली र राज्यलाई एकसाथ ल्याउने प्रयत्न गर्छन्; उज्जियाह नै महिमामय देश हुन्, र १९८९ मा सन्देशको प्रारम्भमा महिमामय देश एक प्रमुख तर्क थियो। के महिमामय देश संयुक्त राज्य अमेरिका हो, वा सेभेन्थ-डे एड्भेन्टिस्ट मण्डली? त्यस समयमा महिमामय देश एड्भेन्टिस्ट मण्डली हो भन्ने गलत धारणामा अडिग रहनेहरू—र अझै पनि त्यही धारणामा रहने कोही भए—यसरी तर्क गर्नेथिए कि पैंतालीसौँ पदको महिमामय पवित्र पर्वत स्पष्ट रूपमा परमेश्वरको मण्डली थियो, त्यसैले तिनीहरूका लागि पर्वत र देश एउटै प्रतीक ठहरिन्थ्यो। सायद, सामान्य मानवीय तर्क।

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.

Uzia ni ile nchi ya utukufu, na Ptolemy ni Misri. Uzia, akiwa nchi ya utukufu, ana pembe mbili za Uprotestanti na Urepublikanismo. Udhihirisho wa kisiasa wa Ptolemy ni ukomunisti na maumbo yake mbalimbali, na udhihirisho wa kidini wa Ptolemy ni uwasiliani na roho na maumbo yake mbalimbali. Sifa ya nguvu ya yule joka ni kwamba ni shirikisho, lakini nabii wa uongo, ambaye ndiye nchi ya utukufu, ni taifa moja lenye pembe mbili.

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 kumi na moja mstari wa arobaini ulithibitisha kwamba Marekani ilikuwa mamlaka wakala ya upapa wakati Umoja wa Kisovieti ulipoondolewa mwaka 1989. Ukweli huu unapatana na jukumu la mnyama wa nchi mwenye pembe mbili wa Ufunuo kumi na tatu, kwa maana vitabu hivyo viwili ni kilekile.

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.

Nage ne ndololere nyama yankaka kobima na mabele; mpe ezalaki na maseke mibale lokola mwana-mpate, mpe ezalaki koloba lokola dalagona. Mpe esalelaka bokonzi nyonso ya nyama ya liboso na miso na yango, mpe esalisi ete mabele mpe baoyo bafandi kati na yango basambela nyama ya liboso, oyo mpota na yango ya kufa ebikisamaki. Emoniseli 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.”

Kusololela kumi na kutatu kuibwesha M'bungano wa Maungano ya Amerika ngw’ipungo lya Papa, pantu nyama ya pa nsi “ikolesya amaka yonse ya” nyama iya mu nyanja eyakile “ku meso yakwe.” Mu vesi ya bubili, njoka ya Loma ya buhedeni yalipele Papa amaka yakwe, intebe yakwe, no bukulu bukalamba. Ishiwi ilyasandululwa ukuti “amaka” lyalola amaka; lelo mu vesi ya kumi na bubili pali ishiwi limbi ilyasandululwa ukuti “amaka,” ilyo lisosa “bukoleshi ubwapeelwa.”

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.

Amerikeri yitama amahangbu umwusigire w’ububasha bwa gipapa, bwo bwashushanyijwe mbere na Roma ya gipagani, yo yahaye ubupapa inkunga yayo ya gisirikare n’iy’ubukungu nk’uko byagaragajwe mu murongo wa kabiri. Mu kubikora, Roma ya gipagani yashushanyaga Amerikeri, na yo yari kuzatanga “amagare yayo, amato n’abagendera ku mafarasi” kugira ngo ikorere ububasha bwa gipapa imirimo yanduye.

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.

Inguru esatu ko gisang mun saksip, saksip-il, gwa sibo-ui se beonui jeontuga yeoksasang seongchwi-doe-eul ttae, Antiokoseu Maegnoseuneun mae jeontumada geu jarie isseotda. I sasireun geu se beonui jeonturo pyohyeondoen segnyeogi jimseung-ui daeri segnyeogim-eul deureonaeni, ireoseo hangsang Antiokoseu-yeotgo, 1989nyeon-ui Antiokoseuneun Miguk-ui daeri segnyeogieotgi ttaemunida.

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.

Vita vitatu vinavyoongoza kwenye sheria ya Jumapili ya aya ya kumi na sita vinabeba saini ya Alfa na Omega, na pia muundo wa kweli. Ni Marekani katika vita vya kwanza na vya tatu, ikitambulisha alfa na omega katika vita vya kwanza na vya mwisho. Vita vitatu vinavyoongoza kwenye sheria ya Jumapili ya aya ya kumi na sita pia vinabeba saini ya kweli. Nguvu ya wakala ya Ukraine ya Kinazi ndiyo vita vya katikati vinavyowakilisha uasi wa alama ya njia ya katikati katika mfumo wa neno la Kiebrania “kweli.” Vita hivyo vitatu vinawakilisha 1989 hadi kwenye sheria ya Jumapili, jambo linalomaanisha kwamba vinawakilisha “historia iliyofichwa” ya aya ya arobaini.

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.

Usenyi wa dikumi na umwe wa Chimonisyo dikumi na kimwe u tanisha umwaka wa 2023, nga ni ho amahembe yombi azukirwamo. Daniyeli usenyi wa dikumi na umwe, usenyi wa dikumi na umwe, u tanisha ico gihe nyene c’amateka. Umurongo w’imbere w’ubuhanuzi n’umurongo w’inyuma w’ubuhanuzi bihurira mu 2023. Umurongo w’imbere ni co “kintu” Daniyeli yatahuye, kandi umurongo w’inyuma ni co “kerekwa” yatahuye.

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.

Danyeli asonzile lûkûlo lwa hekalu lwaandame ku buzuba bwa makumi abili na bubili, ne myâka makumi abili na ibili panyuma pa 9/11, kadi cîo cîmwenso cîna Esaya akengela mu hekalu, cikuleeta ku 2023. Esaya uleeja lufû lwa Uziya panyuma pa kwikala ne mabadi a bukata bwa bukole bwa leprosy imyaka ikumi ne umwe, ku 9/11. Mudimu wa kutûngununa hekalu udi ne kutangila ku kulambalala cishimikidi, ne panyuma kutûngununa hekalu ne kutenteka dibwe dya ntupikilu, cîdi cîlombola ku lûkûlo lwa butatu lwa litmus, lulondolola ku didia dya mapalampanda mu mulongo wa Lewitike makumi abili na isatu. Mudimu wa munda wa evanjile wa cyendèlela udi upwa mu dinâya dya mulongo wa pambelu. Mu mukenji wa ikumi ne umwe, Putin wadi mutetekediwe ku Ptolemy, ne mfumu Uziya udi upa bukamonyi bwa bubidi ku cimfwanyi cya mfumu wa ku sudi udi utumbishiwa ku dibinga dya busalayi, udi panyuma ulomba kwinjijisha bene babo mu butùmbi bwa dinâya dya ntendelelu.

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.

Kabaka ow’Obukiikaddyo alisunguwala nnyo, alifuluma okulwana naye, ye kabaka ow’Obukiikakkono; era alikuŋŋaanya ekibiina ekinene ennyo; naye ekibiina ekyo kiriweebwayo mu mukono gwe. Era bw’alimala okuggyawo ekibiina ekyo, omutima gwe guliyimusibwa; era alisuula wansi emitwalo mingi nnyo: naye ekyo tekirimumazisa maanyi. Danyeri 11:11, 12.

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

Uriah Smith yikandikha ku husu historia ya Ptolemy Philopator na jaribio lake la kutoa dhabihu katika hekalu la Yerusalemu.

“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 akalepere kelunga ko ateleha muntu unu sepi ga ha maulo ge. Iye ko engengereza ateleha ulu a konaile, ko ahonene ko ahita mwene wa uhya wosena wa Antiochus; nde, akasua kualula hande mahingu amakekeshi ni hande matete amakekeshi, akapangana utembo, shina ko ahoneke kuikala mu kuhengeleka kaheli ni kahela ulimo wa masakamena ge ga upupu. Shikaho, nambe ko akonenele vavengi vake, iye mwene akalongelelwe ni vices vake; ni, ahulileha lijina likulu liye ko ahonene kuhadisa, akamema hande yakwe mu kulya ni mu ukafunga.”

“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.

“Uye moyo wake uliinuliwa kwa sababu ya mafanikio yake, lakini kwa hayo hakuimarishwa kamwe; kwa maana matumizi yake yasiyo na heshima aliyoyafanya kwa hayo yaliwasababisha raia wake mwenyewe kumwasi. Lakini kuinuliwa kwa moyo wake kulidhihirishwa hasa zaidi katika shughuli zake na Wayahudi. Alipokuja Yerusalemu, huko alitoa dhabihu, naye alitamani sana kuingia Patakatifu pa Patakatifu pa hekalu, kinyume na sheria na dini ya mahali pale; lakini alipozuiwa, ijapokuwa kwa shida kubwa sana, aliondoka mahali pale akiwa amewaka hasira dhidi ya taifa lote la Wayahudi, na mara akalianza juu yao mateso ya kutisha na yasiyo na huruma. Huko Aleksandria, ambako Wayahudi walikuwa wamekaa tangu siku za Aleksanda, na walifurahia mapendeleo ya raia waliopendelewa zaidi, elfu arobaini kulingana na Eusebius, elfu sitini kulingana na Jerome, waliuawa katika mateso haya. Uasi wa Wamisri, na machinjo ya Wayahudi, hakika havikuwa mambo yaliyoweza kumtia nguvu katika ufalme wake, bali yalitosha zaidi karibu kuuangamiza kabisa.” 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.

سەركەوتنی سەربازیی پەتۆلێمی فیلۆپاتۆر لە ڕافیا ساڵی ٢١٧ پ.ز. هەرگیز پەتۆلێمی بەهێز نەکرد، بەڵکوو وای کرد «دڵی بەرز ببێتەوە.» سەركەوتن لە جەنگی ئۆکرایندا پوتین بەهێز ناکات، بەڵکوو «دڵی بەرز دەکاتەوە»، هەروەک سەركەوتنی سەربازی وای کرد پاشا عوزیا دڵی بەرز بکاتەوە.

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.

Oziasi akawatengea watu wa jeshi lote ngao, na mikuki, na kofia za chuma, na deraya, na pinde, na kombeo za kurushia mawe. Naye akafanya huko Yerusalemu mitambo ya vita, iliyobuniwa na watu werevu, iwe juu ya minara na juu ya boma, ili kupiga mishale na mawe makubwa kwa hiyo. Na jina lake likaenea mbali sana; kwa maana alisaidiwa kwa ajabu, hata akawa hodari. Lakini alipokuwa hodari, moyo wake ukainuka hata kumwangamiza; kwa maana alimkosea Bwana, Mungu wake, akaingia ndani ya hekalu la Bwana kufukiza uvumba juu ya madhabahu ya uvumba. 2 Mambo ya Nyakati 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.

Eehosi dua va sud noꞌo, meꞌni oka na lewa laꞌi hena ta meꞌni eꞌeu mehe hangea, na lalakwa huri atu tama i laona na Vale Tabu tai, mo foa hagee na foa, na ola ngaha na haharagi peꞌi na pris duaduana mo karaꞌini. Laꞌona rua na kaꞌa ngaha, na pris ram oheꞌa naꞌa huri naꞌa na eehosi ram hongo susuto ngaha huri he taꞌi. Taꞌi eehosi mo huꞌi na tauꞌaro ni huiheꞌe huri na Jiu, na taꞌi diana mo gaꞌu i na matafana i na lepela.

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.

Azariya mwimâmba a hneih chu a hnung zuiin a lût a; a hnênah Lalpa puithiam pasarih sawmli pahnih lo ni lovin, mi huaisen tak takte an awm a. Chûngte chuan Lal Uzzia an dâltu a, a hnênah, “Uzzia, Lalpa hnênah rimtui hâl hi i tih tûr a ni lo va; Aaron fapate, rimtui hâl tûra tihthianghlima awm puithiamte tûr a ni zâwk. Biak in thianghlim atangin chhuak rawh; i bawhchhiat tawh si a, hei hian Lalpa Pathian ata hmingṭhatna a pe dâwn lo che,” an ti a. Tichuan Uzzia chu a thinur ta a; rimtui hâl nân a kutah rimtui hâlna bawm a keng a. Puithiamte chungah a thinur lai takin, puithiamte hmâah, Lalpa biak in chhûngah, rimtui altar bul atangin, a chalah phâr chu phârnatna a lo chhuak ta a. Tichuan puithiam lal Azariya leh puithiam zawng zawng chuan an en a; ngaitih, a chalah phâr chu phârnatna neiin a awm ta a, chumi hmun atang chuan an hnawt chhuak vat a; ani ngei pawh chhuak nhanh a tum a, Lalpa’n a vuak tawh avângin. Lal Uzzia chu a thih ni thlengin phârna nei mi a ni ta a, phârna nei mi nih avângin in hrangah a chêng a; Lalpa biak in ata tan hran a ni tawh si a. A fapa Jotham chu lal in chungah a awm a, ram mite chu a rorêl ta a. Uzzia thil tih dang zawng zawngte, a tir atangin a tâwp thlengin, zâwlnei Isaiah, Amoza fapa chuan a ziak. 2 Chronicles 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.

Mwaka wa 2014, waulimwengu wa Ulaya na utawala wa Obama walianzisha mapinduzi ya rangi juu ya taifa la Ukraine. Mwaka wa 2022 Urusi ilianza uvamizi ambao hatimaye utapelekea ushindi wa Putin na Urusi; wakiwakilishwa na Ptolemy na Uzia, wafalme wa kusini. Aya ya kumi na mbili yasema kwamba baada ya ushindi wa Putin, “moyo wake utainuliwa; naye atawaangusha makumi mengi ya maelfu; lakini hataimarishwa kwa hilo.” Kisha historia yaandika kuangamia kwa ufalme wake hatua kwa hatua.

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.

Ukuporomoka kwa hatua kwa hatua kulisababisha kifo chake, na kufikia wakati Antioko Mkuu alipolipiza kisasi kwa kushindwa kwake huko Rafia, Antioko hakuwa tena akishughulika na Ptolemaio Filopatori; wakati huo Antioko alikuwa akimkabili mtoto mchanga aliyekuwa mtawala wa Misri wakati huo. Mtoto ni ishara ya kizazi cha mwisho, hivyo kwa kiwango kimoja mfalme huyo mtoto ambaye Antioko anamshinda huko Paniumi ndiye kizazi cha mwisho cha ufalme wa kusini. Katika kiwango cha kiutendaji, mfalme huyo mtoto anawakilisha udhaifu ukilinganishwa na nguvu za Antioko.

“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.

ئاشتییەکەی لە نێوان پطولەمای فیلوپاتەر و ئانتیۆخۆس بەسترا، چواردە ساڵ بەردەوام بوو. لە ماوەی ئەوەدا پطولەما بەهۆی بێئاوایی و بەزمی خراپ مرد، و کوڕەکەی، پطولەمای ئەپیفانێس، شوێنی گرتەوە، کە لەو کاتەدا منداڵێکی چوار یان پێنج ساڵان بوو. ئانتیۆخۆس، لە هەمان ماوەدا، دوای ئەوەی یاخیبوون لە شانشینەکەیدا سرکوت کرد و ناوچەکانی ڕۆژهەڵات خستە ژێر گوێڕایەڵی و ئارامیکردنەوەی، کاتی ئازادی بۆ هەر هەوڵێک هەبوو کاتێک ئەپیفانێسی گەنج لەسەر تەختی میسر دانرا؛ و چونکە وای دەزانی ئەم دەرفەتە بۆ فراوانکردنی دەسەڵاتەکەی زۆر باشترە لەوەی لەدەست بدرێت، سوپایەکی زەبەلاحەوی هەستاند، «گەورەتر لە یەکەمیان» (چونکە لە گەشتی ڕۆژهەڵاتی خۆیدا هێزی زۆری کۆکردبووەوە و سامانی گەورەی بەدەست هێنابوو)، و بەرەو میسر دەرکەوت، بەو هیوایەی سەرکەوتنێکی ئاسان بەسەر ئەو پاشای منداڵەدا بەدەست بهێنێت. ئەوەی چۆن سەرکەوت، ئێستا دەیبینین؛ چونکە لێرەدا ئاڵۆزییە نوێکان دەچنە ناو کاروباری ئەم دوو شانشینە، و کارەکتەرە نوێکان دەخرێنە سەر شانۆی مێژوو. Uriyah Smith, Daniel and the Revelation, 255.

The King of the South

ڕەگەزی باشوور

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.

러시아의 마지막 행보를 개괄하는 것은 곧 예언적 남방 왕의 마지막 행보를 개괄하는 것이다. 1798년 끝의 때에 예언의 역사 속에 등장한 영적 남방 왕의 한 예언적 특징은, 그가 어떻게 자기 종말에 이르는가 하는 점이다. 이것은 또한 북방 왕과 거짓 선지자의 예언적 특징이기도 하다. 세상을 아마겟돈으로 이끄는 이 세 세력 각각의 종말은 하나님의 말씀 속에서 특별히 밝혀져 있다. 푸틴과 러시아에게 무슨 일이 일어나든지, 그것은 남방 왕의 과거 계열들 속에서 이미 예표되어 있었을 것이다.

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.

Mifano ya angamizo la mfalme wa kusini wa kiroho ilifananishwa na angamizo la mfalme wa kwanza wa kusini wa kiroho, aliyekuwa Ufaransa isiyomwamini Mungu katika kipindi cha Mapinduzi. Angamizo la ufalme wa kusini linajumuisha angamizo la mfalme wa kusini. Angamizo la Napoleoni linalingana na angamizo la Ufaransa, na linapatana na angamizo la ufalme unaofuata wa kusini, aliyekuwa Urusi. Urusi, kama mfalme wa kisasa wa kusini, ilianza kwa mapinduzi, kama vile Ufaransa, kama mfalme wa kusini, ilivyoanza kwa mapinduzi.

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.

تەڤگەر خاسڵەتی ئەژدەیە، ئەوەی کە نیشانەی پاشاکانی باشوورە. ئەژدە، نیشانەی سەرەکی پاشای باشوور، شەیتانە، و کاتێک لە کۆتایی هەزار ساڵدا هەوڵی تەڤگەرێک دەدات، ئاگر لە ئاسمانەوە دێتە خوارەوە و دەیخواتەوە. یاخیبوونی ئەو لە ئاسماندا لە سەرەتا، ئەلفای یاخیبوونی ئەو بوو لە کۆتایی هەزار ساڵەکەدا.

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.

Mu 1798, Ubufaransa mu buryo bw’ubuhanuzi bwafashe intebe nk’umwami wo mu majyepfo wo mu mwuka mu gihe cy’Impinduramatwara y’Abafaransa. Iyo mpinduramatwara yasesekaye mu mahanga y’i Burayi kandi amaherezo igerera ku Mpuinduramatwara y’Uburusiya, yahise ikurikirwa vuba n’Impinduramatwara y’Ababolisheviki muri uwo mwaka nyine.

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).

تش پگړاوو مشتمله وه: د فبرورۍ انقلاب (چې تزاري سلطنت یې راوپرزاوه، استبدادي واکمني یې پای ته ورسوله، او د شوراوو له واک سره د دوه‌ګوني قدرت د دورې په منځ کې یې یو موقتي حکومت رامنځته کړ) او د اکتوبر انقلاب (چې د بلشویکي انقلاب په نوم هم یادیږي، په هغه کې بلشویکانو د لینن تر مشرۍ لاندې د کودتا له لارې واک ونیو، او په پایله کې د شوروي واکمنۍ بنسټ کېښودل شو او د سوسیالیزم/کمونیزم پر لور لاره هواره شوه).

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:

لە شیکارییە مێژووییەکان و تیۆریی شۆڕشگێڕیدا (بە تایبەتی لە دیدگا مارکسییەکان وەک ئەوانەی ترۆتسکی، لۆکزامبورگ، و کەسانی تر کە هاوشێوەیییەکان دەخەنە ڕوو)، زۆرجار شۆڕشی فەرەنسا (1789–1799) وەک نمونەیەک دەبینرێت یان وەک شێمایەک بۆ ڕەوتی ڕووداوە ڕووسییەکان دابین دەکات. ئەو دوو هەنگاوەی شۆڕشی فەرەنسا کە ئەم قۆناغە ڕووسییانەیان نموونەسازی کرد، ئەمانەن:

  • 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.

    دەورەی سەرەتایی میانه‌ڕەو/دەستووری (بە شێوەیەکی نزیکەیی 1789–1792)، کە هاوتەرازە لەگەڵ شۆڕشی شوبات. ئەم قۆناغەی فەڕەنسییە بە داگیرکردنی بەستیل، بانگهێشتکردنی ئەستاتس-ژنێڕاڵ/کۆمەڵەی نیشتیمانی، هەڵوەشاندنەوەی ئیمتیازەکانی فێوداڵی، ڕاگەیاندنی مافەکانی مرۆڤ، و دامەزراندنی پاشایەتییەکی دەستووری لە ژێر سەرکردایەتیی گیرۆندینەکان و چاکسازیخوازانی میانه‌ڕەو دەستی پێ کرد. ئەم قۆناغە پاشایەتیی ڕەهای هەڵوەشاندەوە، بەڵام هەندێک لە توخمەکانی حوکمڕانیی بورژوایی/لیبراڵی و پێکهاتەکانی دەسەڵاتی دووانە/ململانێیی پاراست (بۆ نموونە، لە نێوان کۆمەڵەکە و پاشایەتییەکەی کە هێشتا ماوەبوو). بە هەمان شێوەش، شوبات 1917 چاریزم کۆتایی پێ هێنا، بەڵام بووە هۆی حکومەتێکی کاتیی بورژوایی و دەسەڵاتی دووانە لەگەڵ سۆڤیەتەکان.

  • 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.

    උග්‍ර/යාකොබින් අවධිය (දළ වශයෙන් 1792–1794, පළමු ජනරජය පිහිටුවීම, ලුවිස් XVI දණ්ඩනය කිරීම, සහ රොබස්පියෙර් හා යාකොබින්වරුන්/මහජන ආරක්ෂක කමිටුව යටතේ පැවති භීෂණ රාජ්‍යය ඇතුළුව) ඔක්තෝබර් (බොල්ෂෙවික්) විප්ලවය සමඟ සමානත්වයෙන් ගැළපේ. යාකොබින්වරුන් උග්‍ර ක්‍රියාමාර්ග මඟින් වඩා මධ්‍යස්ථ වූ ජිරොන්ඩින්වරුන්ගෙන් බලය අත්පත් කරගෙන, ජනරජයක් ප්‍රකාශයට පත් කළහ, ප්‍රතිවිප්ලවය මර්දනය කළහ, සහ අභ්‍යන්තර/බාහිර තර්ජනවලට එරෙහි ආරක්ෂාව හා සමඟ විප්ලවය වඩා ගැඹුරු සමාජ පරිවර්තනයක් කරා තල්ලු කළහ. මෙය බොල්ෂෙවික්වරුන් අන්තර්වාර ආණ්ඩුව පෙරළා දමා, ප්‍රොලෙටාරියාත්මක/ප්‍රොලෙටාරියාත්මක ඒකාධිපති පාලනය ඒකාබද්ධ කර, සහ විප්ලවවාදී සමාජවාදය ඉදිරියට ගෙන ගිය ආකාරය පිළිබිඹු කරයි.

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.

Izi ngereranyo zishimangira ukuntu impinduramatwara kenshi zikurikiza umurongo runaka: kubanza haba ubwigomeke rusange kandi bugari burwanya ubutegetsi bwa kera (buyobowe n’abashyira mu gaciro cyangwa n’ingabo za burugwaze), hanyuma hagakurikiraho kwigarurira ubutegetsi gukabije kurushaho gukozwe n’abahezanguni kugira ngo “bakize” kandi barusheho kwimakaza impinduramatwara mu gihe cy’amakuba. Ababolisheviki ubwabo bishingikirije ku bushake ku rugero rw’u Bufaransa, babona ko ubwigomeke bwabo bwo mu Ukwakira bwari nk’ihirikwa ry’ubutegetsi ry’Abayakobini—rikenewe kugira ngo babuze ihirikwa ry’impinduramatwara kandi basohore ubushobozi bwayo bwuzuye.

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.

Aina hii ya ulinganifu wa kitaswira inaonekana katika kazi kama vile *Historia ya Mapinduzi ya Urusi* ya Trotsky (ambayo kwa uwazi inalinganisha awamu ya mamlaka ya pande mbili nchini Urusi na mielekeo inayofanana nchini Ufaransa) na maandishi ya Rosa Luxemburg kuhusu matukio ya Urusi, ambamo anabainisha kwamba kipindi cha kwanza cha Mapinduzi ya Urusi (Machi–Oktoba) kinafuata muundo wa mapinduzi ya Ufaransa (na ya Uingereza), huku kutwaa madaraka kwa Wabolsheviki kukilingana na kupanda kwa Wajakobini.

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.

Yesu buri gihe agaragaza iherezo akoresheje intangiriro, kandi irimbuka rya Napoléon nk’umwami wa mbere wo mu majyepfo wo mu buryo bw’umwuka ryakurikiye ibimenyetso by’inzira byo ku ntangiriro y’impinduramatwara, kandi kubigenza gutyo ryashushanyaga irimbuka ry’Ubumwe bw’Abasoviyeti.

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.

مرگِ تدریجیِ (گام‌به‌گامِ) ناپلیون به‌گونه‌ای نزدیک با افولِ تدریجیِ اتحادِ شوروی و فروپاشیِ آن در ۱۹۹۱ هم‌راستا است، در همان چارچوبِ تیپولوژیک که در آن دو مرحلهٔ انقلابِ فرانسه، پیشاپیشْ مراحلِ فوریه و اکتبرِ ۱۹۱۷ِ انقلابِ روسیه را تصویر کرده بود. این موازات تا مرحلهٔ تحکیمِ پس از رادیکالیسم (بناپارتیسم) و گره‌گشاییِ ناگزیرِ آن امتداد می‌یابد. این امر هم از الگوهای کلیِ تاریخی و هم از تحلیل‌های مارکسیستی (به‌ویژه از تحلیل‌های تروتسکی در The Revolution Betrayed و آثارِ مرتبط) اخذ می‌شود؛ تحلیل‌هایی که ناپلیون را نمونهٔ نخستینِ بناپارتیسم می‌دانند: رژیمی اقتدارگرا که پس از اوجِ رادیکالِ یک انقلاب پدید می‌آید، میانِ طبقات موازنه برقرار می‌کند، دستاوردهای ساختاریِ اصلیِ انقلاب را حفظ می‌کند (در حالی که نیروی رانشِ دموکراتیکِ آن را سرکوب می‌سازد)، امپراتوریِ شخصی/نظامی-دیوان‌سالار بنا می‌نهد، دچارِ گسترشِ بیش‌ازحد می‌شود، و سپس فروپاشی‌ای مرحله‌مند را متحمل می‌گردد که به بازگردانیِ جزئیِ نظمِ کهن می‌انجامد.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Устувории бонапартистии Наполеон ба таҳкими сталинистӣ ҳамсон аст

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.

Baada ya awamu kali ya Kiyacobin na mwitikio wa Thermidor (1794), Orodha isiyotulia (1795–1799), mapinduzi ya Napoleon ya 18 Brumaire (1799) yanaanzisha Konsulati, kisha Dola (1804). Anaweka katika mfumo wa sheria na kusambaza mafanikio ya kimapinduzi ya mabepari (Kanuni ya Napoleon, mwisho wa marupurupu ya kifuedali, dola imara yenye mamlaka ya kati), lakini anayatiisha chini ya utawala wa kiimla, utukufu wa kijeshi, na tabaka jipya la wasomi.

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.

Na fazi ra radîkal ya Bolşevîk/Çiriya Paşîn û ceribandinên destpêkê yên Sovyetê re, çewisandina burokratîk dest pê dike (bi taybetî ji nîvê salên 1920-an ve). Konsolîdasyona Stalîn Opozîsyona Çep têk dibe, “sosyalîzma di yek welatî de” bi zorê ferz dike, û dîktatoriyeke polîsî/leşkerî-burokratîk ava dike. Aboriya plankirî û milkê neteweyîkirî (destkeftiyên bingehîn ên Çiriya Paşîn) diparêzin, lê dibin amûrên qastekî xwedî-imtiyaz, digel ku enternasyonalîzm tê terk kirin.

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).

kala yi nyonso mosi, ngolo ya mbongwana “e kangamaka” mpe ebalusamaka mpo na bokonzi ya Leta mpe mpo na bopanzani na yango na nse ya moto moko to ebongiseli moko (Trotsky alobaki polele ete bokonzi ya Stalin ezalaki lolenge moko ya “Bonapartisme soviétique,” pene koleka Bokonzi ya Napoléon koleka Consulat).

The Step-by-Step Collapse

Amahoro y’Intambwe ku Yindi

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.

Eli ni mlandano wa msingi—kuporomoka si tukio moja la ghafula, bali ni mfululizo unaofuatana wa mmomonyoko unaosukumwa na kujitanua kupita kiasi, migongano ya ndani, majanga ya kivita yasiyo na njia ya kutoka, kupotea kwa udhibiti wa maeneo ya pembezoni, mageuzi yaliyoshindwa, na hatimaye kuvunjika/kurejeshwa.

Napoleonic side (1812 to 1815)

Ngambo ya Napoleoni (1812 tii 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: Uvami wa kuangamiza wa Urusi—Grande Armée (watu 600,000) iliangamizwa sana na matatizo ya usambazaji, majira ya baridi, na upinzani. Hatua ya kugeuza mambo kwa maafa; kupotea kukubwa kwa heshima na nguvu kazi ya kijeshi.

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

    1813: Muungano wafanyika dhidi yake; akashindwa huko Leipzig (“Vita vya Mataifa”)—kupoteza washirika na maeneo ya Kijerumani; himaya ikaanza kusinyaa.

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

    1814: Banzukamanyi batēra Ubufaransa nyabwo ubwabwo; Paris iragwa; Napoléon aregura ubutegetsi maze ajyanwa mu buhungiro i 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: Mukiriro mugufi (Iminsi Ijana), gutsindwa kwa nyuma i Waterloo; kujyanwa mu buhungiro bwa burundu ku kirwa cya St. Helena; ubwami bwa Bourbon bwongeye kwimika ingoma (isubizwa inyuma ry’inyungu zari zaragezweho n’Impinduramatwara rishingiye ku bitekerezo by’abahezanguni, nubwo bitari byose—hari impinduka zimwe z’amategeko n’iz’ubutegetsi zakomeje kubaho).

Soviet side (1970s to 1991)

Upande wa Kisovieti (miaka ya 1970 hadi 1991)

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

    1970-يىللارنىڭ ئاخىرىدىن 1980-يىللارغىچە: ئىقتىسادىي تۇراقسىزلىق («برېژنېف دەۋرىدىكى zastoi»)، داۋاملىق يۈز بېرىدىغان كەمچىللىكلەر، تېخنىكىلىق ئارقىدا قېلىش، ۋە ئامېرىكا/ناتو بىلەن بولغان ئاجىزلاتقۇچى قورال-ياراق مۇسابىقىسى — سىستېمىلىق ھەددىدىن زىيادە كېڭىيىش ئىقتىسادنى ئىچىدىن بوشىتىشقا باشلايدۇ.

  • 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: Vite vya Afghanistan—“Vietnam” ya Kisovieti; mkwamo wa vita ulidhoofisha rasilimali, ari, na hadhi ya kimataifa (tazama mlinganisho wa kejeli: Napoleon aliangamizwa katika Urusi; USSR ilitokwa na damu katika medani ngumu, sugu kwa uvamizi).

  • 1985–1989: Gorbachev’s perestroika/glasnost reforms (attempted “saving” of the system, like some late Napoleonic adjustments) instead expose and accelerate contradictions; Eastern Bloc satellites revolt and break free (Berlin Wall falls November 9, 1989, regimes collapse across 1989–1990)—loss of the “outer empire,” exactly like Napoleon’s loss of allied states.

    1985–1989: Gorbachev-aat perestroika/glasnost nutaanik milluaqqiineri (aaqqissuussinerup “annaanniarnera” misiliutaasumik, soorlu Napoleonip kingusinnerusukkut iluarsiissutaasa ilaat) naapertorlugit, paarlattuanik assortuuttut ersersippaat sukkatsillugillu; Eastern Bloc-imi naalagaaffiit malinnaasut pikitsillutik aniguillutillu avissaarput (Berlin Wall ulloq 9. november 1989 nakkarpoq, naalakkersuinermut aaqqissuussinerit 1989–1990 tamakkerlugu uppipput)—“avataata naalagaaffeqatigiissutaasa” annaaneqarnerat, soorlu Napoleonip suleqatigisani naalagaaffiit annaanerattut eqqoqqissaarluni.

  • 1990–1991: Internal nationalist crises, republics declare sovereignty; August 1991 hardliner coup fails spectacularly; Gorbachev resigns December 25, 1991; USSR dissolves into 15 states. Capitalist restoration follows (Yeltsin-era shock therapy, oligarchs, privatization)—analogous to the Bourbon restoration: prerevolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

    1990–1991: Vuli ya ndani ya utaifa, jamhuri zatangaza enzi kuu; mapinduzi ya serikali ya Agosti 1991 ya msimamo-mkali yashindwa kwa aibu kubwa; Gorbachev ajiuzulu tarehe 25 Desemba 1991; USSR yavunjika na kuwa mataifa 15. Marejesho ya ubepari yafuatia (tiba ya mshtuko ya enzi ya Yeltsin, mabepari wakuu, ubinafsishaji)—yakilingana na marejesho ya Bourbon: vipengele vya kitabaka vya kabla ya mapinduzi (au vile vinavyolingana navyo) vyarudi, vikibatilisha kwa kiasi kikubwa mahusiano kamili ya kimapinduzi ya umiliki huku vikidumisha baadhi ya miundo ya kiutawala.

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.

Muri izo zombi, “ubwami” (Sisitemu y’Umugabane w’u Bufaransa mu Burayi mu rugero rwa Napoléon ugereranyijwe n’umwanya w’itsinda ry’Iburasirazuba ry’Abasoviyeti/ububasha bwa COMECON) buracikagurika buhereye inyuma bwinjira imbere, ukubora ko mu mutima kubwihutisha, ihungabana rya nyuma rikagaragaza ubusa bwabwo, maze imbaraga za kera z’imibereho y’abantu zikongera kwisubiza ijambo (ubwami/kapitalisimu). Bonapartisme igaragaza ko idashobora kuramba—“piramide iringanijwe ku gasongero kayo,” nk’uko Trotsky yabivuze—kubera ko ishingiye ku guhonyora urufatiro rwa demokarasi rw’impinduramatwara mu gihe irengera (ariko inagoreka) urufatiro rwayo rw’ubukungu hagati y’igitutu cy’inyuma kiyirwanya. Mu kureba ibintu mu rugendo rurerure, gusenyuka kw’Abasoviyeti si ikintu cyabaye “gitunguranye,” ahubwo kwari iherezo ry’ukubora ko mu mutima kwagiye gutera imbere buhoro buhoro, nk’uko n’ubwami bwa Napoléon butazimiriye icyarimwe ahubwo bwashegeshwe n’intsinzwi zakurikiranye kugeza ku isubizwaho ry’ubutegetsi bwa kera.

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.

Faransa na Muungano wa Kisovieti katika mwanzo na mwisho wake vinaambatana na ushuhuda wa mfalme Uzia na Ptolemaio. Ptolemaio wa Nne Filopatori anapata ushindi wa kuamua katika Vita vya Rafia (217 KK) dhidi ya mfalme wa kaskazini (Antioko wa Tatu), lakini “hatatiwa nguvu kwa huo”—anafanya amani badala ya kusisitiza faida ya ushindi, anarudia anasa na kujikweza, kisha (kulingana na kumbukumbu iliyohifadhiwa katika 3 Maccabees 1–2) Ptolemaio anaitembelea Yerusalemu baada ya ushindi wake. Moyo wake ukiwa umeinuliwa, anajaribu kuingia Patakatifu pa Patakatifu na kutoa dhabihu yeye mwenyewe—tendo la kunyakua mamlaka na ukaidi dhidi ya Mungu wa kweli. Anapigwa na Mungu (kupooza), anaaibishwa, na anageukia mateso dhidi ya watu wa Mungu. Utawala wake baada ya hapo huwa wa kudidimia kwa hatua kwa hatua: upotovu wa maadili, maasi ya ndani, na kupoteza nguvu mpaka kufa kwake. Huu ndio mfano halisi wa kioo wa Mfalme Uzia (2 Chronicles 26:16–21) ambaye moyo wake uliinuliwa baada ya mafanikio ya kijeshi, ambaye kisha aliingia hekaluni kufukiza uvumba (akiwanyang’anya makuhani wajibu wao), akapigwa na ukoma katika paji la uso, jambo lililokuwa hukumu ya hadharani na inayoonekana. Tangu wakati huo Uzia aliishi katika kutengwa, ametengwa na nyumba ya Bwana, mpaka kifo—maangamivu ya polepole, ya kudumu, badala ya uangamivu wa ghafla.

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.”

በክልቱኦም ናይ ደቡብ ነገስታት እዮም፤ ትዕቢቶም ድማ ብምእታው ናብ ቤተ መቕደስ ኣብ ኢየሩሳሌም ይግለጽ፣ ድሕሪኡ ኸኣ ኣብ ክንዲ ቅጽበታዊ ውድቀት ቀስ ብቐስ ዚበላሸውን ዚነክይን መወዳእታ ይስዕብ። እዚ ድማ ንነፍሲ ወከፍ ድሒሩ ዚመጽእ “ንጉስ ደቡብ” ትዮሎጂካዊ ኣርኣያ እዩ።

1798: France Becomes the Spiritual King of the South

1798: Ufaransa Ibaye Umwami wo mu Mwuka w’Ikusi y’Epfo

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.

“دەمی کۆتایی”دا (1798)، فەڕەنسای بێخوایی (ئەو هێزەی کە تازە تایبەتمەندییە ڕۆحانییەکانی میسرى دەرخستبوو—نکۆڵی ئاشکرای خودا، وەک لە ئاشکراکردنەوە 11:8دا) بەرامبەر پاشای باکوور (پاپایەتی) هەڵدەشێت بەوەی پاپا بە دیل دەبات. ناپلیۆن جەستەی سەربازیی ئەو هەڵشاندنەیە. فەڕەنسا لە ساڵی 1798دا تاجی باشوور لەسەر دەکات، چونکە هەمان ئەو ڕۆحە بێخوایە بەرز دەکاتەوە کە میسرى کۆن جەستەی پێدابوو.

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.

Nanga Ptolemy akatadere “kukolesya bwino obutambi bwake,” n’omugendo ogw’amaanyi ogw’Entalo y’Abafalansa tegwashobola kunyweza oba okutwalira ddala ebintu bye gwafuna. Engule ey’obukiikaddyo esemberera mu maaso nga obufirosofi obw’obutakkiriza mu Katonda bukula ne bufuna eddoboozi eriggya ery’obufuzi.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

أَمانَابُولْ إِلَى لِينِينْ إِلَى سْتَالِينْ: رُمُوزُ القِيَادَةِ التَّقَدُّمِيَّةِ

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.

바로 이 셋은 무작위적인 것이 아니라 점진적인 종말들이니, 각각은 남방 왕이 그 자체의 더딘 해체를 향해 나아가는 궤적 가운데 한층 더 진전된 단계를 나타낸다. 나폴레옹은 1798년 이후의 첫 번째 위대한 상징이다. 그는 애굽(문자적 남방)에서 승리하였으나, 지나치게 뻗어나가다가(1812년의 러시아 원정은 재앙이었고, 그의 주변 제국이 단계적으로 상실되는 일련의 패배의 시작이었다 [1813–1814]), 마침내 최종적인 패배를 당하고(워털루, 1815), 두 번이나 유배되었다. 나폴레옹은 점진적이고 단계적인 멸망을 나타내니, 이는 정확히 프톨레마이오스와 웃시야와 같은 것이다.

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 akakamatira ekilunga mu Ngujula ya October ya 1917. “Ukusindika” kwa baBolshevik kwalutwalizya intambi ku buteko bwa kale (pamo ne nguzu za bukombi). Lelo icifulo ca bukali tekuti cikalengwo ukwaikala cakaimike; amaka ya mubili wa Lenin ubwine yatalukila pa mbuti, kabili ubulongo bwa cisendo bwatandika ukwingila mu bulembi bwa maofesi.

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).

ستالین، یەکخەری کۆنسۆڵیدەیشنی (بۆناپارتیزمی سۆڤیێتی)، شۆڕشەکە “دەسڕێژ” دەکات بۆ ئیمپراتۆریایەکی سەربازی-بیرۆکراتی، دەستکەوتە سەرەکییەکان پاراستن دەکات (ئابووریی نیشتیمانیکراو ـ هاوتای دژە-فێوداڵیی یاساکانی ناپلیۆن)، بەڵام هێزەکە ئاراستەی ناوەوە دەکات (پاکتاوکردنەوەکان) و دەرەوەش (فراوانبوون). بەڵام دڵ بەرز دەبێتەوە لە بێباوەڕییەوە؛ سیستەمەکە بە راستی ناتوانێت “سوودی تەواو لە سەرکەوتنەکەی وەربگرێت.” بڵاوخستنەوەی زیاتر لە توانادا (ئەفغانستان وەک هاوتای ڕووسیای ناپلیۆن)، وەستان، چاکسازییە سەرنەکەوتووەکان (پێرێسترۆیکا هەوڵی کۆتایی و بێئومێدیانە بوو)، لەدەستدانی دەوڵەتە تابعەکان (1989–90 = لەدەستدانی “هاوپەیمانان”)، و لەکۆتاییدا هەڵوەشانەوەی تەواو (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).

یەکێتیی سۆڤیەت ناڕووخایەوە بە شێوەیەکی لەناکاو؛ بەڵکو بە شێوەیەکی پێشکەوتوو و هەنگاو بە هەنگاو بوو، هەروەک ئیمپراتۆریەتی ناپلیۆن هەنگاو بە هەنگاو تێکشکا، و هەروەها وەک حوکمڕانیی پطۆلەمی و عوزیا دوای ئەو ساتەی لەخۆبایی لە پەیوەندی بە پەرستگاکەیاندا وشکبوونەوە. «پاشای» باکووری «ڕۆحانی» (بێباوەڕی بە شێوەی حکومەتداری) سزای درێژخایەنی خۆی وەرگرت: لە ناوەوە پووچ کرابوو، نەتوانی درۆکە بەردەوام بکات، و لە گەڕانەوەی دژبزووتنەوەی پاشای باکوور (سەرهەڵدانی دووبارەی پاپایەتی لەو بۆشاییەدا) لابرا.

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.

Mfuma ya Ufaransa (hatua mbili) inafananishwa kwa mfano na Mfuma ya Urusi (Februari na Oktoba/Bolshevik). Ubonaparti wa Napoleon na kudhoofika kwake kwa hatua kwa hatua vinafananishwa kwa mfano na uthibitisho wa utawala wa Kistalini na kudhoofika kwa hatua kwa hatua kwa Umoja wa Kisovieti. Haya yote ni utimizwaji wa kisasa wa mstari wa mfalme wa kusini wa Danieli 11, kuanzia kushindwa kwa Ptolemy huko Raphia na kiburi chake dhidi ya hekalu, kupitia dhambi ile ile ya Uzia na mwisho wake wa polepole, hadi Ufaransa mwaka 1798 na mrithi wake wa kutomwamini Mungu (enzi ya Lenin–Stalin) ambaye hakuweza kujitia nguvu kwa ushindi wake.

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).

Ленин—радикаласис дачӀуьн не буьйлабирийн хьаькъал тӀеэцархо (Якобинецаш/Большевикаш тӀехь аьтту а, 1917 шарал тӀаьхьа болу “дӀатеттар” фазехь, Брумерехь Наполеонан хьалхара Консулатца дӀасалцадо). Сталин—Бонапартистийн бохург дахьийна цӀенкъах кхоллархо вара (Советийн империн тӀекхоллар, цӀийна дӀаяьлла цӀаннаш, Дукха Дуьненан тӀемехь толам, Холодни тӀеман тӀекхиор; дегӀа даьккхина бехкамбоцушаллахь, амма толам йохуш диъна хьалха-кхийра “чӀагӀйо” йиш йолуш вацара—хьалхадаьлла хьалхабаккхам тӀедуьйла).

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 alikuwa kiongozi wa kipindi cha “myeyuko” cha baada ya kilele (1953–1964): anamshutumu Stalin (Hotuba ya Siri ya 1956), anafichua sehemu ya ufisadi, anajaribu mageuzi yenye mipaka, lakini anashindwa kusuluhisha mikinzano ya kimfumo. Hili linalingana na awamu ya “Thermidorian” au ya mwanzo wa kudorora—kulegeza ugaidi huku msingi mkuu wa ukana-Mungu ukiendelea kubaki, ilhali hadhi inazidi kumomonyoka (kwa mfano, fedheha ya Mgogoro wa Makombora wa Kuba ya 1962 inalingana na vipingamizi vidogo vya Napoleon kabla ya vile vikubwa).

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

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

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

Yeltsin u ka long u dur ba khatduh jong ka jingpynpra noh (naduh 1991 shaneng), uba la ialam sha ka jingialeh pyrshah ia ka coup ha u Nailar 1991, uba kylla long President ka Russia, uba khmih ia ka jingshah pynpra noh ka USSR (Nohprah 1991), ka shock therapy privatization, bad ka jingpynphai biang ia ka kapitalism. U pynpaw ia ka bakut ba khluit jong ka jingïkut bad ka “jingpynphai” bynta jong ki bynta kiba mynshwa shuwa ka jingïa-beit (oligarchic capitalism, kum ka jingwanphai jong u Bourbon hadien u Napoleon). Ia ka ïing syiem jong u syiem ka shathie la sweep noh, da kaba pyndep ia ka jingjop da ka lyer bah jong u shathie ha Daniel 11:40 da u shathie (ka Papacy lyngba ka jingïasnoh bad ka US).

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

mfano wa kielelezo hiki unasisitiza hukumu inayokawia, ya hatua kwa hatua, wala si anguko la ghafula; kama vile ushindi wa Raphia wa Ptolemy IV ulivyoongoza kwenye kiburi, kuingia hekaluni, kupigwa na Mungu, na kudhoofika polepole; kutengwa kwa Uzia kwa ukoma mpaka kufa kwake; na hasara za Napoleon za awamu kwa awamu (Russia, Leipzig, Paris, Elba, Waterloo). Mstari wa Sovieti unataja kilele cha nguvu chini ya Stalin, kudhoofishwa kwa taratibu wakati wa hali ya kuyeyuka ya Khrushchev, kunakofichua mipasuko katika mfumo. Kisha kudumaa kwa enzi ya Brezhnev, na tena mageuzi ya Gorbachev, huwa viharakishi; enzi ya Yeltsin inakamilisha ufagio huo (USSR yavunjwa, umbo la kiserikali la ukana-Mungu lafikia mwisho). “Moyo ukatukuka” hudhihirishwa katika mstari mzima (ukaidi wa ukana-Mungu), lakini hakuna anayefanya ushindi wake kuwa wa kiwango chake cha juu.

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.

Muundo gwa athani a kusini ni wa hatua kwa hatua; kuangamia kwa Shetani kulianza msalabani, naye hatimaye atapelekwa uhamishoni kwa miaka 1,000, kisha ataangamia.

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.

Nake mona malaika moko akiti longwa na likoló, azali na fungola ya libulu lizangi nsuka mpe minyololo monene na lobɔkɔ na ye. Bongo asimbi drago, nyoka wana ya kala, oyo azali Zabolo mpe Satana, mpe akangi ye mibu nkóto moko, mpe abwaki ye na libulu lizangi nsuka, akangaki ye kuna, mpe atiaki elembo likoló na ye, mpo ete akosa bikólo lisusu te kino mibu nkóto yango ekokoka; mpe nsima na yango esengeli afungolama mpo na mwa ntango moke.

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.

Nake mona viekalo vya enzi; nao wakaketi juu yake, nao wakapewa hukumu; tena nikaona roho za wale waliokatwa vichwa kwa ajili ya ushuhuda wa Yesu, na kwa ajili ya neno la Mungu, na wale ambao hawakumsujudia yule mnyama, wala sanamu yake, wala hawakupokea chapa yake juu ya vipaji vya nyuso zao, au mikononi mwao; nao wakaishi na kutawala pamoja na Kristo miaka elfu moja. Lakini wafu wengine hawakuishi tena hata ile miaka elfu moja ilipokwisha.

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.

Eyi ni ukuzuka kwa mbere. Arahezagiwe kandi arera ufite umugabane mu ukuzuka kwa mbere: kuri bene abo urupfu rwa kabiri nta bushobozi rubafiteho, ahubwo bazaba abatambyi b’Imana n’aba Kristo, kandi bazategekana na we imyaka igihumbi.

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.

Na myaka igihumbi nirangira, Satani azabohorwa ave mu nzu ye y’imbohe, maze azasohoke ajye kuyobya amahanga ari mu mfuruka enye z’isi, Gogi na Magogi, kugira ngo ayakoranyirize hamwe ku rugamba; umubare wayo ni nk’umusenyi wo ku nyanja. Nuko bazamuka bakwira isi hose, bagota ingando y’abera n’umudugudu ukundwa; ariko umuriro umanuka uva ku Mana mu ijuru urabarimbura. Kandi wa mwuka mubi wabayobyaga ajugunywa mu nyanja y’umuriro n’amazuku, ahari inyamaswa na wa muhanuzi w’ibinyoma; kandi bazababazwa ku manywa na nijoro iteka ryose. Ibyahishuwe 20:1–10.

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

Ku kanda kwetu kwa mfumu wa ku masi mu Danieli mutu wa khumi na umo, mavhesi khumi na limo kufika khumi na vitanu, tukapitirizga mu nkhani yakulondezgapo.

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.

Ikinyamakuru cyitwa *The Time of the End* cyasohowe mu 1996, kandi kigaragaza ubuhanuzi bwo mu gitabo cya Daniyeli bwafunguwe mu 1989. Vuba aha, iki kinyamakuru cyasomwe na ChatGPT maze isabwa gusuzuma uruhare rwa Ukraine mu mateka y’umurongo wa mirongo ine nk’uko ugaragazwa muri iki kinyamakuru. Ibikurikira ni isesengura ry’iki kinyamakuru rimaze imyaka mirongo itatu riri mu nyandiko za rubanda. Igice cya mbere kivuye mu nyandiko za Ellen White kiri muri iki kinyamakuru ni *Testimonies*, umuzingo wa 9, 11.

Overview: Ukraine in the Prophetic Framework

امبنگلو: یوکرین انگ وھوسِن نبوتی ڤڠکرڠکاين

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.

Munda mwa mukwasho wa buprofeti wa magazini pa Daniele 11:40–45, Ukraine yalondololwa mu kulumikizgika na kugwa kwa Soviet Union pamoza na nkhonya pakati pa Upapa (themba la kumpoto) na Chikominizimu chambula Chiuta (themba la kumwera). Ukraine yikulongosoreka kuti ni malo ghakuzirwa gha nkhondo ya chisopa na ya ndyali za pa charu chose mu magawo ghaumaliro gha nkhondo za nthumwi, chomenechomene pa nkhani ya Mpingo wa Katolika wa ku Ukraine na kuzomerezgeka kwake pa dango pamanyuma pa vyaka vinandi vya kuponderezgeka pasi pa muwuso wa Soviet.

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.

Epapuro ekeraga Ukraine nk’engeri y’ekitundu ky’okutuukirizibwa kw’obunnabbi obugazi obwa Daniel 11:40, ng’ennyonnyola okuweererwa ddala kw’omukama ow’obukiikaddyo olw’obwegassi bwa Vatican–Amerika. Ukraine eragibwa ng’obujulizi obw’okunafuwa kw’obutaliimu Katonda obwa Soviet n’okudda obuggya okw’obuyinza bwa Katolika mu Buvanjuba bwa Bulaaya.

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

Yukreini mu Ntalo hagati y’Umwami w’Amajyaruguru n’uwo mu Majyepfo

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).

Igazeti rikwigisha yuko umwami wo mu bumanuko ari ukubura ukwizera Imana, kwagaragajwe mbere n’Ubufaransa (1798) hanyuma nyuma n’Uburusiya bw’Abasoviyeti. Umwami wo mu majyaruguru ni ubupapa, kandi Daniyeli 11:40 isobanura intambara yo mu mwuka yatangiye mu 1798 ikarangirira mu isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989. Ukraine igaragara muri uru rwego nk’igice cy’umutwe w’Abasoviyeti ukurwaho mu gusohoza Daniyeli 11:40. Icyo gitabo gitangaza isenyuka ry’Ubumwe bw’Abasoviyeti nk’intambwe ya mbere mu gukira kw’igikomere cyica cy’Ubupapa (Ibyahishuwe 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Ukraínai Katóliko Éklésia Repressio (Kutipa na Púon)

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

لوگار د شوروي واکمنۍ لاندې د کاتوليک ځورونې غيرمذهبي اسناد رانغاړي.

From Time Magazine, December 4, 1989:

Omu magazini ya Time, ya mokolo mwa 4 ya sanza ya zomi na mibale, 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.”

“Nunyuma ya Ntambara ya Kabiri y’Isi Yose, akarenganyo gakaze ariko muri rusange katari kava amaraso menshi gakwirakwiriye muri Ukrayina no mu muryango mushya w’Abasoviyeti, kagira ingaruka ku mamiliyoni y’Abagatolika b’Abaroma n’Abaporotesitanti kimwe n’Aborutodogisi.”

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

Ukraine ikulumbulwa ngawu twalo ikulu ko kwalekebuliwa Ukatolika mwi hima lya bu-komunizimu.

Legalization of the Ukrainian Catholic Church

ການໃຫ້ສະຖານະຖືກກົດໝາຍແກ່ສາສນາຈັກຄາໂຕລິກຢູເຄຣນ

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

Tuyongola kunene mu nkhani ya Ukraine nkukwimikizgika mwadango kwa Mpingo wa Katolika wa ku Ukraine uwo ukakanizgika nyengo yitali.

From Life Magazine, December 1989:

Kutoka gazeti la *Life*, Desemba 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.”

“Askofu va Katolika vatatu vaha vapya vakwejwejwe hano nyima mu Czechoslovakia. Kangi mwezi uno Gorbachev akutana na Papa Yohane Paulo II mu ulendo ku Italia—kukutana kwa kwauso na kwauso kwa kwanza pakati ya viongozi va Kremlin na va Vatican. Mikutano hiyo yaweza kuleta kuhalalishwa kwa Kanisa Katolika la Ukraine, lililokatazwa kwa muda murefu, katika U.S.S.R.”

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

ចេញពី U.S. News & World Report, ថ្ងៃទី 11 ខែធ្នូ ឆ្នាំ 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.”

ژیناوه‌وه‌ی ئازادیی ئایینی چاوەڕوان دەکرێت لەخۆبگرێت هەڵگرتنی قەدەغەیەکی فەرمی لەسەر کڵێسای کاتۆلیکی ئۆکراین کە پێنج ملیۆن ئەندامی هەیە، ئەوەی لە ژێر زەوی ماوەتەوە لە ساڵی 1946ەوە، کاتێک ستالین فەرمانی دا بخرێتە ناو کڵێسای ئۆرتۆدۆکسی ڕووسی. بەدەستهێنانی یاسایی‌کردن بۆ کڵێسای ئۆکراینی یەکێک بووە لە ئامانجە سەرەکییەکانی پاپا.

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.

Kasetla ka limakasine li laetša se bjalo ka bohlatse bja go fokola ga taolo ya bo-ganyamedimo, le go tsošološwa ga maatla a K’hatholike. Se se hlaolwa e le mafelelo a thwii a kgatelelo ya bodiplomate ya Vatican, gomme se bewa bjalo ka leswao le bohlokwa phethagatšong ya Daniele 11:40, e lego Ukraine bjalo ka mohlala o bonagalago wa Bopapa bo hwetšago gape khuetšo nageng ya pele ya bokomonisi.

Ukraine as Evidence of the Papacy’s Advance

Ukraini ko Upaonohi o ka Holomua ʻana o ka Papakōnaewele Kākikī

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.”

Ubuvunguke bw’ubukomunisimu si impinduka ya politiki gusa, ahubwo ni ugutsindwa k’umwuka kw’ukutemera Imana, intambwe ya geopolitiki y’Ubutware bw’Abapapa, n’intangiriro yo kugaruka k’Ubutware bw’Abapapa ku butegetsi bw’isi. Ukraine ihinduka urugero rwihariye rw’isesengurwa mu gusenyuka kw’ihonyorwa ry’idini ry’Abasoviyeti no mu ntsinzi y’ingamba za Roma mu Burayi bw’Iburasirazuba. Igereranya ihinduka rigaragara riva ku kutemera Imana kwashyizweho ku ngufu rijya ku busugire bwongeye kugarurwa bw’ubutegetsi Gatolika, kandi kwemerwa mu buryo bw’amategeko kw’Itorero Gatolika ryo muri Ukraine gufatwa nk’iyemezwa ry’ubuhanuzi ko umwami w’amajyaruguru yarimo akukumura umwami w’amajyepfo “nk’igihuha cy’umuyaga.”

Ukraine and the Broader Prophetic Sequence

Ukurani na Mlolongo Mpana wa Kinabii

  • 1798 – Papacy receives deadly wound.

    1798 – Papalî yarîna kujer werdigire.

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

    1917 – Ukanamungu buhimukira mu Burusiya (Impinduramatwara y’Ababolisheviki).

  • 1989 – Soviet Union collapses.

    1989 – Yekîtiya Sovyetê têk diçe.

  • Ukraine – Catholic Church legalized.

    Ukraini – Ecclesia Catholica ya legalizibwa.

  • Papacy regains geopolitical influence.

    Upapa warudisha ushawishi wa kisiasa wa kimataifa.

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

    مرکێن گرتووەکانی ئەمریکا لە کۆتاییدا دەکەوێتە ژێر کاریگەریی پاپا (دانیال 11:41).

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

    Bule bwonse bulamukonka (Daniel 11:42–43).

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

ئۆکراینا لە قۆناغەکانی ٣–٤ دەگونجێت وەک بەشێک لە گواستنەوەکە لەنێوان بێباوەڕیی سۆڤیەتی و کاریگەریی پاپایەتیی دووبارە گەڕاوەدا.

Sources Referenced in Ukraine Discussion

ئەو سەرچاوەیانەی لە گفتوگۆی ئۆکراین‌دا ئاماژەیان پێدراون

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (mfumatizo wa ntete wa uteoloji)

Spirit of Prophecy

روحِ نبوت

  • The Great Controversy

    Lukindululu Lwankole

  • Selected Messages

    Mipɔ́nò Mi Sɔ́lọ̀

  • Testimonies for the Church

    ꮒꮩꮨꮪꮥꮒꮪ ꮑꮀ ꮛꮇꮄꮜ

Secular Press

Çapemeniya Dinyayî

  • Time Magazine

    Kovara Demê

  • Life Magazine

    Жизнь журналы

  • U.S. News & World Report

    U.S. نيوز एंड वर्ल्ड रिपोर्ट

Ukraine is mentioned in connection with:

Ukreni itajwa kuhusiana na:

  • Post-World War II Catholic persecution

    İkinci Dünya Savaşı sonrası Katolik zulmü

  • Underground survival of the Ukrainian Catholic Church

    Kuishi kwa siri kwa Kanisa Katoliki la Ukraini

  • Gorbachev–Vatican diplomacy

    Gorbachev–Vatican dipɨlomasia

  • Legal restoration of Catholic hierarchy

    Ukurejeshwa kisheria kwa uongozi wa Kikatoliki

Summary of Ukraine’s Role in the Newsletter

دەستپێکی کورتەی ڕۆڵی ئۆکراینا لە نامەهەواڵەکەدا

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.

Ukurani ilikuwa ngome ya Ukatoliki uliokandamizwa chini ya ukana-Mungu wa Kisovyeti. Kuhalalishwa kwa Kanisa Katoliki la Kiukreni kulionyesha kudhoofika kwa mfalme wa kusini. Ushawishi wa Vatikani katika Ukraini ulidhihirisha kufufuka tena kwa Upapa, na mabadiliko ya kidini ya Ukraini yakawa ushahidi wa dhahiri kwamba Danieli 11:40 ilikuwa ikitimizwa. Matukio yaliyohusu Ukraini yaliunda sehemu ya hatua ya kwanza katika kuponywa kwa jeraha la mauti la Upapa. Kwa hiyo, Ukraini haiwasilishwi kama tukio la kisiasa lililotengwa, bali kama alama ya kinabii ndani ya mivuto ya mwisho ya Danieli 11.