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.

Andeha isika ankehitriny handinika ny sasany amin’ireo hevitra ateraky ny andininy faha-roambinifolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, ary aorian’izany, hampiditra ny tsipika telo misy “250” taona ao anatin’ny tantaran’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha- dimy ambin’ny folo, izay tanteraka tamin’ny adin’i Panium tamin’ny 200 tal. J.K. Ny tsipika misy “250” taona izay nanomboka tamin’ny 457 tal. J.K. dia mifarana amin’ny 207 tal. J.K. eo afovoan’ilay vanim-potoana izay manomboka amin’ny adin’i Raphia ary mifarana amin’ny adin’i Panium. Ny “250” taona ao amin’ny tsipik’i Néron dia mifarana amin’ny tantara misy dingana telo an’i Constantin, asehon’ny taona 313, 321 ary 330. Ny “250” taonan’i Etazonia dia mifarana amin’ny 4 Jolay 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.

Ny taranak’i Nero dia maneho ny tantaran’ny sarin’ilay bibidia amin’ny fotoam-pitsapana, voalohany tany Etazonia, ary avy eo eo amin’izao tontolo izao. Ny tsipika manomboka amin’ny 457 tal. J.K. dia mametraka an’i Trump eo amin’ny antsasa-dalana ara-tafika eo anelanelan’ny ady roa. Ny vanim-potoana izay miainga amin’ny 1776 dia manamarika koa antsasa-dalana ho an’ny fiadidiana farany an’i Trump. Mba hametrahana ireo tsipika ireo amin’ny toerany marina dia hodinihintsika aloha ny andininy faha-roa ambin’ny folo sy ny faharavan’i Rosia sy Putin. Avy eo ny tsipika telo misy “250” taona, ary avy eo ny tsipiky ny Tarana-mpanjaka Hasmoneana. Rehefa voapetraka ireo tsipika ireo dia hampifanaraka an’i Petera amin’i Panium isika. Rehefa tafapetraka ireo tsipika ireo dia tokony ho hainantsika ny mamantatra ny fomba tokony hanitsiana sy hitoriana ny hafatry ny 18 Jolay 2020, ary fa izany no hafatry ny bokin’i Joela.

King Uzziah of Judah & Ptolemy King of Egypt

Mpanjaka Ozia avy any Joda sy Ptolémée Mpanjakan’i Ejipta

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.

Ny tantara izay nanatanteraka ny andininy fahairaika ambin’ny folo tamin’ny adin’i Raphia dia mifanaraka amin’ny tantaran’i mpanjaka Ozia. Rehefa nodiovina sy nohamafisina i Isaia mba hanambara ny hafatry ny ranonorana farany, dia tamin’ny taona nahafatesan’i Ozia no nahatongavan’ny fiantsoana azy.

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.

Tamin’ny taona nahafatesan’i Ozia mpanjaka dia nahita ny Tompo nipetraka teo ambonin’ny seza fiandrianana aho, avo sy nasandratra; ary ny somotraviaviny nameno ny tempoly. Isaia 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.

Ny fahafatesan’i Ozia dia nialohavan’ilay fikomiana nasehony, izay nitovy sy nifanaraka tamin’ny fikomian’i Ptolemaiosy taorian’ny fandresena tamin’ny ady tao Raphia. Ozia sy Ptolemaiosy dia tandindon’ny mpanjaka any atsimo iray izay niavonavona ny fony, ka mikomy amin’ny fitadiavana hanambatra ny fahefam-panjakana sy ny fahefan’ny fiangonana. Rehefa nanandrana nampiray ny fiangonana sy ny fanjakana i Ozia, dia ny habokana teo amin’ny handriny no naneho mialoha ny mariky ny bibidia.

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.

Ary ny anjely fahatelo nanaraka azy ireo ka niteny tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anatrehan’ilay bibidia sy ny sariny, ka mandray ny mariny eo amin’ny handriny na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay naidina tsy misy fangarony ao amin’ny kapoaky ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy. Ary ny setroky ny fampijaliana azy dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay miankohoka eo anatrehan’ilay bibidia sy ny sariny, ary na iza na iza mandray ny mariky ny anarany. Apokalypsy 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.

Avy eo, Ozia dia maneho fahafatesana miandalana nanomboka tamin’ny fotoan’ny fikasany fikomiana hampifangaro ny fiangonana sy ny fanjakana. Avy eo dia maneho fiaraha-mitantana tsy mahomby miaraka amin’ny zanany mandritra ny iraika ambin’ny folo taona izy. Ozia dia velona iraika ambin’ny folo taona taorian’ny fikomiany. Ny fiandohan’ny fikomiany dia tandindon’ny lalàna Alahady, izay ampiraisina ny fiangonana sy ny fanjakana ary ampiharina ny mariky ny bibidia. Iraika ambin’ny folo taona tatỳ aoriana dia maty izy, ka maneho ny fiafaran’ny fanapahany amin’ny maha-mpanjakan’ny fanjakana atsimon’i Joda azy, izay ilay tany be voninahitra, dia i Etazonia.

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.

Amin’ny fifandraisana ara-paminaniana amin’i Ptolemaiosy, Ozia dia misolo tena an’i Joda, ilay tany be voninahitra sy ny Protestantisma nihemotra, fa i Ptolemaiosy kosa dia misolo tena an’i Egypta, izay hery dragona, ka ny fivavahany dia spiritisma. Rehefa heverina ho tsipika mitovy lenta ireo mpanjaka roa ireo, Ozia dia mitsahatra tsy ho fanoharana ny amin’ilay tany be voninahitra, ary miaraka izy roa dia tonga famantarana ny firenena roa. Egypta sy Joda dia tandindon’ny fivavahan’ny spiritisma sy ny Protestantisma nihemotra. Izy ireo dia famantarana ny fanjakana sy ny fiangonana. Ny fitondrana ara-panjakana sy ny fitondrana ara-piangonana izay asehon’izy ireo, rehefa atambatra ho famantarana iray, dia mirakitra firenena roa, tahaka ny Medianina sy Persiana, tahaka ny Egypta sy Sodoman’i Frantsa, tahaka ny tandroka Repoblikana sy Protestanta an’i Etazonia, tahaka ny fanjakana avaratra sy atsimon’ny Isiraely sy Joda, ary koa tahaka an’i Roma jentilisa sy Roma papaly. Amin’ny maha-famantarana ny fanjakana roa azy, dia ampifandraisina ara-paminaniana izy ireo amin’ny alalan’ny tempoly tao Jerosalema, izay samy nitadiavan’i Ozia sy Ptolemaiosy hanao fanatitra tao amin’ny tempoly tao Jerosalema. Firenena roa izay samy miodina eo amin’ilay fitoerana masina iray ihany.

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.

Zava-dehibe ny mahatsikaritra fa ny fikomian’ireo mpanjaka roa tonta dia nifandray tamin’ny tempoly tao Jerosalema, izay tandindon’ny tempoly izay nahitan’i Daniela an’i Kristy ao amin’ny toko fahafolo. Ny tantaran’ireo mpanjaka roa ireo dia mifanojo amin’ny Ady Okrainiana, ary amin’izany no anombohany ny fijoroany ho vavolombelona amin’ny taona 2014. Samy nasandratra izy roa noho ny fandresena ara-tafika, izay asehon’ny ady tao Rafia ao amin’ny andininy fahairaika ambin’ny folo. Rafia no manamarika ny sisintanin’ny fanjakana fahenina ao amin’ny faminaniana ara-Baiboly sy ny firaisana telo sosona amin’ny lalàn’ny Alahady. Izy ihany koa no sisin-tanin’ny fiovan-toeran’ny fiangonana mpiady ho amin’ny fiangonana mpandresy.

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.

Taorian’ny taona 2014, ilay mpanjaka manan-karena indrindra dia nanambara ny fikasany hirotsaka hofidiana ho filoha amin’ny taona 2015. Tamin’ny taona 2020 dia ilay mpanjaka manan-karena indrindra, izay maneho ny tandroka Repoblikana, no nandray ny ratra nahafaty azy izay mbola hositranina any aoriana. Tamin’ny taona 2022 dia nihamafy ny Ady Okrainiana. Avy eo dia niverina i Trump ho fahatanterahan’ny andininy faha-telo ambin’ny folo, tamin’ny fifidianana tamin’ny taona 2024. Tamin’ny volana Jolay 2023, dia nisy feo niantso tany an-efitra nanako. Tamin’ny 31 Desambra 2023 dia natsangana tamin’ny maty ny tandroka Protestanta, tahaka izany koa ny tandroka Repoblikana tamin’ny fifidianana tamin’ny taona 2024, rehefa niverina i Trump, ary avy eo tamin’ny taona 2025 dia nifarana ny fitsapana fototra tamin’ny fahatongavan’ny fitsapana momba ny tempoly.

1989

1989

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

Ny fahamarinana izay voaisotra tombo-kase tamin’ny 1989 dia lafiny roa. Ny fifanandrifian-javatra ara-paminaniana momba ireo hetsika fanavaozana sy ireo andininy enina farany ao amin’ny Daniela 11 dia voaisotra tombo-kase tamin’io fotoana io ihany. Misy fitsipika ara-paminaniana sasantsasany izay nampiasaina mba hanorenana ny hafatra voalohany ao amin’ny andininy faha-40. Ny sasany amin’ireo fahamarinana ireo ihany no fanalahidin’ny tantara miafina ao amin’io andininy io ihany, izay nahitana ireo vatosoa ara-paminaniana ireo. Hanome ohatra iray aho.

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.

Tamin’ny taona 1989, dia tsy nisy fahatakarana niray saina tao amin’ny Advantisma momba izay asehon’ireo andininy enina farany ao amin’ny Daniela. Izany tsy fisian’ny firaisan-kevitra izany dia nisy lafiny roa. Tsy nisy marimaritra iraisana momba ny hevitry ny andininy. Ireo izay nilaza ho manana fahatakarana momba ireo andininy ireo dia nampiseho hevitra olombelona, nafangaro tamin’ny teôlôjian’ny Protestanta nihemotra sy ny Katolisisma, dia ilay lova ara-zokiny noraisiny avy tamin’ireo razambeny tamin’ny fikomiana tamin’ny 1863, fony izy ireo nanatanteraka ny anjara asan’ilay mpaminany tsy nankatò tao amin’ny fikomiana fototra natsangan’i Jeroboama. Ireo hevitra manokana momba izay hevitry ny andininy ireo dia fandikana manokana ihany, raha ny tsara indrindra. Ny heviny momba ireo andininy ireo dia na nifanohitra tamin’ny fampiharana fototra ara-paminaniana, ary matetika koa nifanohitra tamin’ilay fototra tena izy izay izy ireo ihany no namaritra momba ireo andininy.

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!

Ny zavatra hitantsika tao amin’ireo andininy ireo dia fahatakarana mirindra sy tsy miova momba ireo andininy enina rehetra. Ny firindran’ny hafatra izay hitantsika no nampahery ahy haneho ny fahatakarako, na dia fantatro aza fa nandà izay takatro ny Advantisma manontolo. Ny zavatra takatsika momba ireo andininy ireo dia navoaka voalohany tamin’ny taona 1996, ary ny fahatakarana napetraka teo dia vao mainka nihanatanjaka hatrany araka ny nirosoan’ny fotoana nandritra ny telopolo taona!

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.

Raha heverinao ny filazana voalohany indrindra ao amin’ilay gazetiboky The Time of the End, dia hitanao ao amin’ny Testimonies, boky faha-9, pejy faha-11 izany. Dimy taona talohan’ny 9/11, dia manomboka amin’ny 9/11 ilay gazetiboky. Anisan’ireo fahatakarana izay nampahery ahy ny fahazoana fa tamin’ny “fotoan’ny farany” ao amin’ny andininy faha-efapolo, dia hery ara-panahy, fa tsy hery ara-bakiteny, ireo mpanjakan’ny avaratra sy atsimo. Tamin’izany fotoana izany, dia efa fantatro fa nilaza i Sister White fa ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary ilay tsipika faminaniana iray ihany izay ao amin’i Daniela dia raisin’i Jaona ao amin’ny Apokalypsy. Hitako izany tao amin’ny Apokalypsy toko faha-11, izay tanteraka teo amin’ny tantara manodidina ny fotoan’ny farany tamin’ny 1798; ny fanazavan’i Sister White momba io toko io dia mampianatra mazava fa i Frantsa dia Ejipta ara-panahy, ary mazava tahaka izany koa no nilazany fa ao amin’ny Apokalypsy toko faha-17, ilay vehivavy janga mitaingina ny bibidia dia Babylona ara-panahy.

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.

Ny fanondroan’i Sister White an’ireo hery roa ireo dia hita ao amin’ny The Great Controversy, ary ireo fanamarihana ireo dia mampifamatotra ny fijoroana vavolombelon’i Jaona sy i Daniela. Ny famaritana ny mpanjakan’ny atsimo ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Daniela dia ny hery izay mifehy an’i Egypta, ary ny mpanjakan’ny avaratra kosa dia ny hery izay mifehy an’i Babylona. Rehefa niara-niasa ny Baiboly sy ny Fanahin’ny Faminaniana mba hanorina fahamarinana iray tamin’ny fampiraisana ny Daniela sy ny Apokalypsy mba hanaporofoana izany hevitra izany, dia zavatra tsy ho azoko na oviana na oviana natolotra ho an’izay teolojiana diso fitarihana, na ho an’izay mpitarika voatendry samirery sady diso fitarihana ao amin’ny asa fanompoana iray mamelona tena.

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.

Mba hahatakatra an’i Ptolemy sy Ozia ho tandindon’ny adin’i Rafia sy ny fiantraikany izay miseho rehefa miavonavona ny fony, dia tsy maintsy fehezin’ny zava-misy fa i Ptolemy dia maneho ny herin’ny dragona izay mandresy ny hery solontenan’i Roma, kanefa avy eo resy amin’ilay hery solontena izay efa nandresy an’i Ptolemy tao amin’ny andininy faha‑folo sy tamin’ny 1989. Natao tamin’ny fikasana mazava ireo fanavahana ara-tantara ireo ary manan-danja lehibe.

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

Uzia dia mandray ny mariky ny bibidia rehefa manandrana mampiray ny fiangonana sy ny fanjakana izy; Uzia no tany be voninahitra, ary ny tany be voninahitra dia anisan’ny tohan-kevitra lehibe tany am-piandohan’ny hafatra tamin’ny 1989. Ny tany be voninahitra ve dia i Etazonia, sa ny fiangonana Advantista Mitandrina ny Andro Fahafito? Ireo izay tamin’izany dia nifikitra tamin’ilay hevitra diso fa ny tany be voninahitra dia ny fiangonana Advantista, mbamin’izay rehetra mbola manao izany ihany—dia hilaza fa ny tendrombohitra masina be voninahitra ao amin’ny andininy faha-45 dia mazava fa fiangonan’Andriamanitra, ka izany dia midika ho azy ireo fa ny tendrombohitra sy ny tany dia tandindona iray ihany. Fisainana mahazatra araka ny lojikan’olombelona, heveriko.

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.

Ozia no tany be voninahitra, ary Ptolémée no Egypta. Ozia, amin’ny maha-tany be voninahitra azy, dia manana tandroka roa, dia ny Protestantisma sy ny Repoblikanisma. Ny fisehoan’i Ptolémée eo amin’ny lafiny politika dia ny kaominisma sy ireo endriny samihafa, ary ny fisehoan’i Ptolémée eo amin’ny lafiny fivavahana dia ny spiritisma sy ireo endriny samihafa. Toetra iray mampiavaka ny herin’ny dragona ny maha-fikambanam-pirenena azy; fa ny mpaminany sandoka, izay ilay tany be voninahitra, dia firenena tokana manana tandroka roa.

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.

Daniela toko folo sy iray andininy faha-efapolo dia nametraka fa i Etazonia no hery solontenan’ny fahefan’ny papa tamin’ny fotoana nifaokan’ny Firaisana Sovietika tamin’ny taona 1989. Mifanaraka amin’ny anjara asan’ilay bibidia manan-tandroka roa avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo izany fahamarinana izany, satria iray ihany ireo boky roa ireo.

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.

Ary hitako nisy bibidia iray hafa koa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny an’ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary izy mampiasa ny fahefana rehetra an’ilay bibidia voalohany eo anatrehany, ka mampiankohoka ny tany sy izay monina eo aminy hiankohoka amin’ilay bibidia voalohany, izay sitrana ny ratrany nahafaty. Apokalypsy 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.”

Ny Apokalypsy toko faha-telo ambin’ny folo dia manondro an’i Etazonia ho hery misolo tena ny Fanjakana Papaly, satria ilay bibidia avy amin’ny tany dia “mampihatra ny fahefana rehetra an’ilay” bibidia avy amin’ny ranomasina izay tonga “teo anatrehany.” Ao amin’ny andininy faharoa, ilay dragona, dia i Roma jentilisa, no nanome ny Fanjakana Papaly ny heriny sy ny sezany ary fahefana lehibe. Ny teny nadika hoe “hery” dia midika hoe hery; kanefa ao amin’ny andininy faha-roa ambin’ny folo dia teny hafa no nadika hoe “hery,” izay midika hoe “fahefana natolotra.”

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.

Etazonia no hery misolo tena ny papa, izay efa nasehon’i Roma jentilisa ho tandindona, sady izy no nanome ny fanohanany ara-tafika sy ara-toekarena ho an’ny papa araka izay voalaza ao amin’ny andininy faharoa. Tamin’ny fanaovany izany, dia Roma jentilisa no tandindon’i Etazonia, izay hanome koa ny “kalesiny sy ny sambony ary ny mpitaingin-tsoavaliny” mba hanao ny asa maloton’ny fahefan’ny papa.

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.

Rehefa tanteraka teo amin’ny tantara ireo ady telo ao amin’ny andininy faha‑folo sy faha‑iraika ambin’ny folo ary faha‑dimy ambin’ny folo, dia teo amin’ny ady tsirairay avy Antiochus Magnus. Izany zava‑misy izany no manamarika fa ny fahefana aseho amin’ireo ady telo ireo dia fahefana solon’ny bibidia, satria Antiochus no eo mandrakariva, ary Antiochus tamin’ny 1989 dia ny fahefana solon’i Etazonia.

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.

Ireo ady telo izay mitarika ho amin’ny lalànan’ny Alahady ao amin’ny andininy fahenina ambin’ny folo dia mitondra ny sonian’ny Alfa sy Omega, ary koa ny rafitry ny fahamarinana. Etazonia no hita ao amin’ny ady voalohany sy ny ady fahatelo, ka izany no manamarika ny alfa sy omega ao amin’ny ady voalohany sy ny ady farany. Ireo ady telo izay mitarika ho amin’ny lalànan’ny Alahady ao amin’ny andininy fahenina ambin’ny folo dia mitondra koa ny sonian’ny fahamarinana. Ny fahefana mpisolo tena an’i Okraina Nazi no ady eo afovoany izay maneho ny fikomian’ny mari-pamantarana afovoany ao amin’ny rafitry ny teny hebreo hoe fahamarinana. Ireo ady telo ireo dia maneho ny taona 1989 ka hatramin’ny lalànan’ny Alahady, izay midika fa maneho ny “tantara miafina” ao amin’ny andininy fahaefapolo izy ireo.

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.

Andininy faha-iraika ambin’ny folo ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo dia manondro ny taona 2023 ho fotoana izay itsanganan’ny tandroka roa amin’ny maty. Daniela toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo, dia manondro io vanim-potoana ara-tantara io indrindra. Mifanaraka amin’ny taona 2023 ny tsipiky ny faminaniana anatiny sy ny tsipiky ny faminaniana ivelany. Ny tsipika anatiny dia ilay “zavatra” izay takatr’i Daniela, ary ny tsipika ivelany kosa dia ilay “fahitana” izay takany.

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.

Ny fitsapana momba ny tempoly izay asehon’i Daniela dia nanomboka tamin’ny andro faharoa amby roapolo, ary roa amby roapolo taona taorian’ny 9/11—izay fotoana nidiran’i Isaia tao amin’ny tempoly—dia mitondra anao ho amin’ny 2023. Isaia dia manondro ny fahafatesan’i Ozia taorian’ny niainany tamin’ny habokana nandritra ny iraika ambin’ny folo taona tamin’ny 9/11. Ny asa fananganana ny tempoly dia ahitana, voalohany, ny fametrahana ny fanorenana, ary avy eo ny fananganana ny tempoly sy ny fametrahana ny vato fehizoro ambony, izay avy eo mitondra ho amin’ny fitsapana fahatelo, asehon’ny fetin’ny trompetra ao amin’ny tsipik’i Levitikosy toko faha-roa amby roapolo. Ny asa anatiny momba ny filazantsara mandrakizay dia tanterahina mandritra ny tantaran’ny tsipika ivelany. Ao amin’ny andininy faha-iraika ambin’ny folo, Putin dia natao tandindon’i Ptolemaiosy, ary mpanjaka Ozia dia manome vavolombelona faharoa ho an’ilay fanoharana momba ny mpanjakan’ny atsimo izay asandratra amin’ny alalan’ny fahombiazana ara-tafika, ary avy eo dia miezaka mampiditra ny tenany ao amin’ny sehatry ny fivavahana.

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.

Ary ny mpanjakan’ny atsimo dia ho voahetsiky ny fahatezerana ka hivoaka hiady aminy, dia amin’ny mpanjakan’ny avaratra; ary hanangana vahoaka betsaka izy; nefa ny vahoaka dia hatolotra eo an-tànany. Ary rehefa nesoriny ny vahoaka betsaka, dia hasandratra ny fony; ka handavo alinalina maro izy; nefa tsy hahazo hery amin’izany izy. Daniela 11:11, 12.

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

Uriah Smith dia miresaka ny tantaran’i Ptolemy Philopator sy ny fiezahany hanatitra fanatitra tao amin’ny tempolin’i Jerosalema.

“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.

“Tsy nanana fahendrena i Ptolemaiosy hampiasa tsara ny fandreseny. Raha nanohy nanararaotra ny fahombiazany izy, dia azo inoana fa ho tonga tompon’ny fanjakan’i Antiokosy manontolo; nefa noho izy afa-po tamin’ny fanaovana fandrahonana vitsivitsy sy teny mampitahotra vitsivitsy monja, dia nanao fihavanana izy mba hahafahany manolo-tena amin’ny fanomezana fahafaham-po tsy misy fitsaharana sy tsy voafehy ho an’ny filàny feno habibiana. Koa rehefa avy nandresy ny fahavalony izy, dia resin’ny faharatsiany kosa, ary noho izy nanadino ilay anarana lehibe izay mety ho naoriny, dia nandany ny fotoanany tamin’ny fanasana sy ny fahavetavetana.”

“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.

“Nisandratra noho ny fahombiazany ny fony, nefa tsy mba nohamafisin’izany akory izy; fa ny fampiasany izany tamin’ny fomba tsy mendrika dia nahatonga ny olom-peheziny ihany hikomy taminy. Fa ny fisandratry ny fony dia niseho indrindra tamin’ny fifandraisany tamin’ny Jiosy. Rehefa tonga tany Jerosalema izy, dia nanolotra fanatitra tao, ary naniry fatratra hiditra ao amin’ny fitoerana masina indrindra amin’ny tempoly, mifanohitra amin’ny lalàna sy ny fivavahan’izany toerana izany; nefa rehefa nosakanana izy, na dia tamin’ny fahasarotana lehibe aza, dia niala teo amin’izany toerana izany izy ka nirehitra fahatezerana tamin’ny firenen’ny Jiosy manontolo, ary niaraka tamin’izay dia nanomboka fanenjehana mahatsiravina sy tsy misy indrafo nanohitra azy ireo. Tany Aleksandria, izay nonenan’ny Jiosy hatramin’ny andron’i Aleksandra, sady nahazoany ny tombontsoan’ireo olom-pirenena tena notiavina indrindra, dia efatra alina araka an’i Eusebius, enina alina araka an’i Jerome, no novonoina tamin’izany fanenjehana izany. Ny fikomian’ny Egyptianina sy ny famonoana ny Jiosy dia azo antoka fa tsy natao hampahery azy tao amin’ny fanjakany, fa kosa ampy saika handrava azy tanteraka aza.” 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.

Ny fandresen’i Ptolemaiosy Philopatora ara-tafika tao Raphia tamin’ny 217 talohan’i Kristy dia tsy nampahery an’i Ptolemaiosy, fa nahatonga “ny fony hiavonavona.” Ny fandresena amin’ny Ady Okrainiana dia tsy hampahery an’i Putin, fa “hanandratra ny fony,” tahaka ny nahatonga ny fahombiazana ara-tafika ny mpanjaka Ozia hanandratra ny fony.

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.

Ary Ozia dia nanomana ho an’ireo, manerana ny tafika rehetra, ampinga sy lefona ary fiarovan-doha sy akanjom-piarovana ary tsipìka sy antsamotady hanipy vato. Ary nanao milina tao Jerosalema izy, noforonin’ny lehilahy mahay, hapetraka eo ambonin’ny tilikambo sy eo ambonin’ny manda fiarovana, mba hitifirana zana-tsipìka sy vato lehibe amin’izany. Ary niely lavitra ny lazany; fa nampiana tamin’ny fomba mahagaga izy mandra-pahatonga azy ho mahery. Fa nony efa tonga mahery izy, dia niavonavona ny fony ho amin’ny fandringanana azy; fa nandika lalàna tamin’i Jehovah Andriamaniny izy ka niditra tao amin’ny tempolin’i Jehovah handoro ditin-kazo manitra teo ambonin’ny alitaran’ny ditin-kazo manitra. 2 Tantara 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.

Mpanjaka roa avy any atsimo, izay niavonavona ny fony noho ny fandresena ara-tafika, no niezaka hiditra tao amin’io tempoly io ihany ka hanolotra fanatitra, nefa ny mpisorona ihany no nahazo alalana hanao izany. Tamin’ireo toe-javatra roa ireo, dia nanohitra ny fiezahan’ireo mpanjaka mpiavonavona ireo ny mpisorona. Ny mpanjaka anankiray avy eo dia nanomboka famaliana namely ny Jiosy, ary ny iray kosa voan’ny habokana teo amin’ny handriny.

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.

Ary Azaria mpisorona niditra nanaraka azy, ary nisy mpisoron’i Jehovah valopolo niaraka taminy, dia lehilahy mahery fo; ary nanoatra an’i Ozia mpanjaka ireo ka nanao taminy hoe: Tsy anjaranao, ry Ozia, no handoro ditin-kazo manitra ho an’i Jehovah, fa an’ny mpisorona, dia ny zanak’i Arona, izay nohamasinina handoro ditin-kazo manitra; mivoaha hiala amin’ny fitoerana masina; fa efa nandika lalàna ianao, ary tsy ho voninahitra ho anao avy amin’i Jehovah Andriamanitra izany. Dia tezitra Ozia sady nitana fanatitra fandoroana ditin-kazo manitra teny an-tànany mba handoroany ditin-kazo manitra; ary raha mbola tezitra tamin’ny mpisorona izy, dia nipoitra teo amin’ny handriny teo anatrehan’ny mpisorona tao an-tranon’i Jehovah ny habokana, teo anilan’ny alitara fandoroana ditin-kazo manitra. Ary Azaria mpisoronabe mbamin’ny mpisorona rehetra nijery azy, ka indro, boka teo amin’ny handriny izy; dia noroahiny hiala teo izy; eny, izy koa dia nanafaingana hivoaka, satria Jehovah efa namely azy. Ary Ozia mpanjaka dia boka mandra-pahafatiny, sady nonina tao an-trano nitokana, satria boka izy; fa voaroaka tsy ho ao an-tranon’i Jehovah izy; ary Jotama zanany no niandraikitra ny tranon’ny mpanjaka ka nitsara ny vahoakan’ny tany. Ary ny sisa amin’ny asan’i Ozia, na ny voalohany na ny farany, dia nosoratan’i Isaia mpaminany, zanak’i Amoza. 2 Tantara 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.

Tamin’ny taona 2014, ny globalista tany Eorôpa sy ny fitondran’i Obama no nanomboka revolisiona miloko tamin’ny firenen’i Okraina. Tamin’ny taona 2022, Rosia no nanomboka fanafihana iray izay hiafara amin’ny fandresen’i Putin sy Rosia; asehon’i Ptolemaiosy sy Ozia, ireo mpanjakan’ny atsimo. Milaza ny andininy faha-roa ambin’ny folo fa aorian’ny fandresen’i Putin, “dia hasandratra ny fony; ary handresy sy handrava alinalina maro izy; nefa tsy hampahatanjaka azy izany.” Avy eo ny tantara dia manoratra ny firodanan’ny fanjakany miandalana.

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.

Ny faharavana nandroso tsikelikely no nitarika ho amin’ny fahafatesany; ary tamin’ny fotoana namalian’i Antiochus the Great ny fahareseny tao Raphia, dia tsy i Ptolemy Philopator intsony no niadian’i Antiochus, fa zaza mbola tanora izay mpanapaka an’i Egypta tamin’izany fotoana izany no natrehiny. Ny zaza dia tandindon’ny taranaka farany; koa amin’ny ambaratonga iray, ilay mpanjaka zaza resin’i Antiochus tao Panium dia ny taranaka faran’ny fanjakan’ny atsimo. Amin’ny lafiny azo tsapain-tanana, ilay mpanjaka zaza dia maneho fahalemena eo anatrehan’ny tanjak’i Antiochus.

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

“Ny fihavanana nifanaovan’i Ptolemy Philopater sy Antiochus dia naharitra efatra ambin’ny folo taona. Nandritra izany fotoana izany dia maty i Ptolemy noho ny tsy fahafehezan-tena sy ny fahavetavetana tamin’ny fiainana, ary ny zanany lahy, dia Ptolemy Epiphanes, izay mbola zaza efa-taona na dimy taona tamin’izany, no nandimby azy. Antiochus kosa, tamin’izany fotoana izany ihany, rehefa avy nampitsahatra ny fikomiana tao amin’ny fanjakany, sy nampanaiky ary nandamina ny faritra atsinanana ho eo ambanin’ny fankatoavany, dia efa afaka nanatanteraka izay fikasana rehetra, tamin’ny fotoana niakaran’ilay tanora Epiphanes teo amin’ny seza fiandrianan’i Egypta; ary satria noheveriny fa fotoana tsara loatra izany hanitarana ny fanjakany ka tsy azo avela handalo fotsiny, dia nanangona tafika goavana izy, “lehibe noho ny teo aloha” (fa efa nanangona hery maro sy nahazo harena be izy tamin’ny diany tany atsinanana), ary niainga hamely an’i Egypta, satria nanantena hahazo fandresena mora tamin’ilay mpanjaka mbola zaza. Ny nahombiazan’izany dia ho hitantsika tsy ho ela; fa eto dia misy fikorontanana vaovao miditra eo amin’ny raharahan’ireo fanjakana ireo, ary mpilalao vaovao no ampidirina eo amin’ny sehatry ny tantara.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Ny Mpanjakan’ny Atsimo

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.

Ny manoritra ny dingana faran’i Rosia dia manoritra ny dingana faran’ny mpanjaka ara-paminaniana avy any atsimo. Toetra ara-paminaniana iray ananan’ilay mpanjaka ara-panahy avy any atsimo, izay tonga teo amin’ny tantara ara-paminaniana tamin’ny fotoanan’ny farany tamin’ny 1798, dia ny fomba ihatongavany amin’ny farany. Toetra ara-paminaniana koa izany ananan’ny mpanjaka avy any avaratra sy ny mpaminany sandoka. Ny tsirairay amin’ireo hery telo mitarika izao tontolo izao ho any Armagedona dia manana fiafarana izay voafaritra manokana ao amin’ny Tenin’Andriamanitra. Izay rehetra hitranga amin’i Putin sy Rosia dia efa naseho mialoha tamin’ireo tsipika talohan’ny mpanjaka avy any atsimo.

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.

Ny ohatra momba ny faharavan’ilay mpanjakan’ny atsimo ara-panahy dia nasehon’ny tandindon’ny faharavan’ilay mpanjakan’ny atsimo ara-panahy voalohany, dia i Frantsa tsy mino an’Andriamanitra nandritra ny vanim-potoanan’ny Revolisiona. Ny faharavan’ny fanjakan’ny atsimo dia ahitana koa ny faharavan’ny mpanjakan’ny atsimo. Ny faharavan’i Napoléon dia mifanandrify amin’ny faharavan’i Frantsa, ary mifanaraka amin’ny faharavan’ilay fanjakan’ny atsimo manaraka, dia i Rosia. Rosia, amin’ny maha-mpanjakan’ny atsimo amin’ny andro maoderina azy, dia nanomboka tamin’ny revolisiona, tahaka an’i Frantsa, izay, amin’ny maha-mpanjakan’ny atsimo azy, dia nanomboka tamin’ny revolisiona.

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.

Ny revolisiona dia toetra mampiavaka ny dragona, izay tandindon’ny mpanjakan’ny atsimo. Ny dragona, izay tandindona fototry ny mpanjakan’ny atsimo, dia Satana; ary rehefa manandrana manao revolisiona izy amin’ny faran’ny arivo taona, dia midina avy any an-danitra ny afo ka mandevona azy. Ny fikomiany tany an-danitra tany am-piandohana no alfa-n’ny fikomiany eo amin’ny famaranana ny arivo taona.

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.

Tamin’ny taona 1798, i Frantsa dia nandray ara-paminaniana ny seza fiandrianana amin’ny maha-mpanjaka ara-panahin’ny atsimo azy nandritra ny Revolisiona frantsay. Io revolisiona io dia namely namakivaky ireo firenena tao Eoropa ka nony farany dia tonga tamin’ny Revolisiona rosiana, izay vetivety dia narahin’ny Revolisiona Bolshevika tamin’io taona io ihany.

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).

Ny Revolisiona Rosiana tamin’ny taona 1917 dia nisy dingana lehibe roa: ny Revolisiona tamin’ny Febroary (izay nanongana ny fanjakana mpanjaka Tsarista, namarana ny fitondrana jadona, ary nanorina governemanta vonjimaika teo anivon’ny vanim-potoanan’ny fahefana roa sosona niaraka tamin’ny Sovieta) sy ny Revolisiona tamin’ny Oktobra (antsoina koa hoe Revolisiona Bolshevika, izay nisamboran’ny Bolshevika teo ambany fitarihan’i Lenin ny fahefana tamin’ny alalan’ny fanonganam-panjakana, ka nitarika ho amin’ny fanorenana ny fitondrana Sovietika sy ny lalana mankany amin’ny sosializma/kaominizma).

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:

Ao anatin’ny fanadihadiana ara-tantara sy ny teôrian’ny revolisiona (indrindra avy amin’ny fomba fijery Marxista tahaka an’i Trotsky, Luxemburg, ary ireo hafa manao fitoviana), ny Revolisiona Frantsay (1789–1799) dia matetika heverina ho manasongadina na manome modely ny fizotry ny zava-nitranga tany Rosia. Ireo dingana roa tamin’ny Revolisiona Frantsay izay nanasongadina ireo dingana Rosiana ireo dia:

  • 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.

    Ny dingana voalohany antonony/araka ny lalàmpanorenana (eo ho eo 1789–1792), izay mifanaraka amin’ny Revolisiona tamin’ny Febroary. Io dingana frantsay io dia nanomboka tamin’ny fanafihana ny Bastille, ny fiantsoana ny Estates-General/Fivoriambe Nasionaly, ny fanafoanana ny tombontsoa feodal, ny Fanambarana ny Zon’Olombelona, ary ny fananganana fitondram-panjaka araka ny lalàmpanorenana teo ambanin’ny Girondins sy ireo mpanavao antonony. Nandrava ny fitondram-panjaka tsy refesi-mandidy izany, nefa nitahiry singa avy amin’ny fitantanana bôrjoazy/liberaly sy rafitra fahefana roa sosona/iadian-kevitra (ohatra, teo amin’ny Fivoriambe sy ny fitondram-panjaka mbola tsy levona tanteraka). Toy izany koa, ny Febroary 1917 dia namarana ny Tsarisma, saingy nitarika ho amin’ny governemanta vonjimaika bôrjoazy sy fahefana roa sosona niaraka tamin’ny Soviets.

  • The radical/Jacobin phase (roughly 1792–1794, including the establishment of the First Republic, the execution of Louis XVI, and the Reign of Terror under Robespierre and the Jacobins/Committee of Public Safety) aligns with the October (Bolshevik) Revolution. The Jacobins seized power from the more moderate Girondins through radical action, declared a republic, suppressed counter-revolution, and pushed the revolution toward deeper social transformation and defense against internal/external threats. This mirrors how the Bolsheviks overthrew the provisional government, consolidated proletarian/dictatorship-of-the-proletariat rule, and advanced revolutionary socialism.

    Ny dingana mahery fihetsika/Jacobinina (eo ho eo amin’ny 1792–1794, tafiditra ao anatin’izany ny fananganana ny Repoblika Voalohany, ny famonoana an’i Louis XVI, ary ny Fitondrana Fampihorohoroana teo ambanin’i Robespierre sy ny Jacobinina/Komitin’ny Fiarovam-bahoaka) dia mifanaraka amin’ny Revolisiona Oktobra (Bolshevika). Ny Jacobinina dia naka ny fahefana tamin’ireo Girondina izay naneho firehana antonony kokoa tamin’ny alalan’ny hetsika mahery fihetsika, nanambara repoblika, nanafoana ny fanoherana manohitra ny revolisiona, ary nanosika ny revolisiona ho amin’ny fanovàna ara-tsosialy lalindalina kokoa sy ho amin’ny fiarovana manoloana ny fandrahonana anatiny sy ivelany. Mifanaraka amin’izany ny fomba nanongan’ny Bolshevika ny governemanta vonjimaika, nanamafisany ny fitondran’ny proletariata/jadona ataon’ny proletariata, ary nampandrosoany ny sosialisma revolisionera.

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.

Ireo fitoviana ireo dia manasongadina ny fomba izay matetika arahin’ny revolisiona lamina iray: fikomiana midadasika voalohany manohitra ny fitondrana taloha (tarihin’ny hery antonony/saranga bôrjoazy), arahin’ny fakàn-kery henjana kokoa ataon’ny radikaly mba “hamonjena” sy hampandalina ny revolisiona eo anivon’ny krizy. Ny Bolsheviks tenany aza dia ninia naka ny ohatra frantsay ho fototra, ka nihevitra ny fikomiana tamin’ny Oktobra ho mitovy amin’ny fanonganam-panjakana nataon’ny Jacobins—ilaina mba hisorohana ny fanoherana ny revolisiona sy hanatanterahana ny fahafaha-mitranga rehetra ao amin’ny revolisiona.

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.

Ity tandindon-javatra ity dia hita ao amin’ny asa soratra tahaka ny History of the Russian Revolution nosoratan’i Trotsky (izay mampitaha mazava ny dingan’ny fahefana roa tao Rosia amin’ny fironana mitovy amin’izany tany Frantsa) sy ao amin’ny soratr’i Rosa Luxemburg momba ny zava-nitranga tany Rosia, izay ambarany fa ny vanim-potoana voalohan’ny Revolisiona Rosiana (Martsa–Oktobra) dia manaraka ny rafitra nasehon’ny revolisiona frantsay (sy anglisy), ka ny fakàn’ny Bolshevika ny fahefana dia mifanandrify amin’ny fiakaran’ny Jakobina.

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.

Jesosy mandrakariva hatrany ny farany amin’ny fiandohana, ary ny faharavan’i Napoléon amin’ny maha-mpanjaka ara-panahy voalohany avy any atsimo azy dia nanaraka ireo famantarana eny an-dalana tamin’ny fiandohan’ny revolisiona, ka tamin’izany no nanehoany mialoha ny faharavan’ny Firaisana Sôvietika.

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.

Ny faharavan’i Napoléon miandalana (dingana isaky ny dingana) dia mifanaraka akaiky amin’ny fitotonganana nisesy sy ny firodanan’ny Firaisana Sôvietika tamin’ny 1991, ao anatin’io rafitra tipôlôjika io ihany izay efa nanehoan’ireo dingana roa tamin’ny Revolisiona Frantsay mialoha ny dingana tamin’ny Revolisiona Rosiana tamin’ny Febroary sy Oktobra 1917. Mivelatra hatrany amin’ny vanim-potoanan’ny fanamafisana taorian’ny dingana radikaly (Bonapartisma) sy ny fikororosy tsy azo ialana izany fitoviana izany. Avy amin’ireo fironana ara-tantara ankapobeny sy avy amin’ireo famakafakana marksista izany (indrindra ny an’i Trotsky ao amin’ny The Revolution Betrayed sy ireo asa mifandraika aminy), izay mihevitra an’i Napoléon ho arketipin’ny Bonapartisma: fitondrana jadona an’olona tokana mipoitra aorian’ny tampon’ny radikalisman’ny revolisiona, mandanjalanja eo anelanelan’ny saranga, mitahiry ireo tombony ara-drafitra fototra nentin’ny revolisiona (sady manafoana ny firosoany demokratika), manangana empira manokan’olona sy miaramila-birao, mihoa-pefy, ary avy eo iharan’ny firodanana miandalana izay mitarika ho amin’ny famerenana amin’ny laoniny ampahany ny filaminana taloha.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Ny Fisandratan’i Napoléon amin’ny maha-Bonapartista azy dia mifanindran-dalana amin’ny fanamafisan-toeran’ny Stalinisma

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.

Taorian’ny dingana radikaly Jacobinina sy ny fanehoan-kevitra Thermidoriana (1794), ny Directory tsy niorina tsara (1795–1799), ny fanonganam-panjakana nataon’i Napoléon tamin’ny 18 Brumaire (1799) no nanorina ny Consulat, ary avy eo ny Fanjakana (1804). Nandrafitra ho fehezan-dalàna sy nanondrana ny zava-bita revolisionera burzôazy izy (Fehezan-dalàna Napoléonika, fanafoanana ny tombontsoa feodaly, fanjakana matanjaka voafoibe mafy), kanefa nampanaiky izany ho eo ambanin’ny fitondrana jadona, ny voninahitra ara-tafika, ary ny sangany vaovao.

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.

Taorian’ny dingana radikaly Bolshevika/Oktobra sy ireo fanandramana sovietika tany am-piandohana, dia niditra ny fihenan-toetra ara-birao (indrindra nanomboka tamin’ny tapaky ny taona 1920). Ny fanamafisan’i Stalin ny fitondrany dia nandresy ny Fanoherana Ankavia, nametraka an-tery ny “sosialisma ao amin’ny firenena iray,” ary namorona fitondrana jadona ara-polisy/miaramila-araka ny rafitra ara-birao. Ny toekarena voalamina sy ny fananan-tany sy fananana hafa natao ho fananam-pirenena (izay fototry ny zava-bitan’i Oktobra) dia voatahiry, nefa navadika ho fitaovan’ny saranga manan-tombontsoa, ka nilaozana ny iraisam-pirenena.

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).

Amin’ireo tranga roa ireo, ny hery revolisionera dia “nampangatsiahina” ka navily ho amin’ny fahefan’ny fanjakana sy ny fanitarana eo ambanin’ny olona tokana na rafitra tokana iray (Trotsky dia niantso mazava ny fitondran’i Stalin ho endrika iray amin’ny “Bonapartisma Sovietika,” izay akaiky kokoa ny Empiran’i Napoléon noho ny Konsilàta).

The Step-by-Step Collapse

Ny Firodanana Miandalana Isaky ny Dingana

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.

Ity no fifanarahana fototra—ny fitotonganana dia tsy zava-nitranga tampoka indray mandeha, fa andiam-pihalemenana nifanesy nateraky ny fanitarana tafahoatra, ny fifanohitohizana anatiny, ny fandraisana an-tanana ady lalina tsy ahitana fivoahana, ny fahaverezan’ny fifehezana ny faritra manodidina, ny fanavaozana tsy nahomby, ary ny fandravana/famerenana amin’ny laoniny farany.

Napoleonic side (1812 to 1815)

Lafin’i Napoléon (1812 hatramin’ny 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: Fanafihana nampidi-doza an’i Rosia—ny Grande Armée (miaramila 600.000) dia ravan’ny olana ara-pitaovana, ny ririnina, ary ny fanoherana. Teboka fihodinana mahatsiravina; fahaverezan-daza sy herin’olona goavana.

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

    1813: Niforona ny fiaraha-mitantana hanohitra azy; resy tany Leipzig (“Adin’ny Firenena”)—fahaverezan’ireo mpiara-dia alemà sy ireo faritany; nanomboka nihena ny empira.

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

    1814: Nanafika ny tena tanin’i Frantsa ireo Fiaraham-pirenena; lavo i Paris; niala teo amin’ny fitondrana i Napoléon ary natao sesitany tany 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: Fiverenana fohy (Andro Zato), faharesena farany tao Waterloo; sesitany maharitra tany Sainte-Hélène; naverina teo amin’ny fitondrana ny fanjakana Bourbon (fanafoanana mihemotra sy fanehoan-kevitra nandroahana ireo zava-bita revolisionera, na dia tsy tanteraka aza izany—nisy fiovana ara-dalàna sy ara-pitantanana sasany mbola nitoetra).

Soviet side (1970s to 1991)

Teo amin’ny lafiny Sovietika (taona 1970 ka hatramin’ny 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.

    Faraparan’ny taona 1970–taona 1980: fitotonganana ara-toekarena (“zastoi” teo ambany fitondran’i Brezhnev), tsy fahampiana mitaiza, fahatarana ara-teknolojia, ary fifaninanana amin’ny fitaovam-piadiana nandratra mafy niaraka tamin’i Etazonia/OTAN—ny fivelaran’ny rafitra tafahoatra dia manomboka mandavaka sy mandreraka ny toekarena avy ao anatiny.

  • 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: Ady tany Afghanistan—“Vietnam”-n’ny Sovietika; fotaka lalina nandany ny loharanon-karena sy nanalefaka ny toe-panahy ary ny laza teo amin’ny sehatra iraisam-pirenena (mariho ny fitoviana manesoeso: rava tany Rosia i Napoléon; ny USSR kosa nalatsa-drà tao amin’ny sehatra mafy sy nahatohitra).

  • 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: Ny fanavaozana perestroika/glasnost nataon’i Gorbachev (fikasana “hamonjy” ny rafitra, tahaka ny fanitsiana sasantsasany tamin’ny vanim-potoana faramparan’i Napoléon) kosa anefa dia vao mainka mampiharihary sy manafaingana ny fifanohitra ao anatiny; ireo satelita ao amin’ny Vondrona Tatsinanana dia mikomy ka miala ho afaka (lavo ny Rindrin’i Berlin tamin’ny 9 Novambra 1989, ary nirodana nanerana ny 1989–1990 ireo fitondrana)—fahaverezan’ilay “empira ivelany,” mitovy tanteraka amin’ny fahaverezan’i Napoléon ireo fanjakana niray dina taminy.

  • 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: Krizy anatiny ara-pirenena mpanohana ny fanindrahindram-pirenena, nambaran’ireo repoblika ny fiandrianam-pireneny; tsy nahomby tamin’ny fomba nahatalanjona ny fanonganam-panjakana nataon’ireo henjana tamin’ny Aogositra 1991; niala i Gorbachev tamin’ny 25 Desambra 1991; rava ho fanjakana 15 ny USSR. Nanaraka izany ny famerenana amin’ny laoniny ny kapitalisma (fitsaboana tampoka tamin’ny vanim-potoanan’i Yeltsin, oligarka, fanatontoloana ho fananan’olon-tsotra)—mitovy amin’ny famerenana amin’ny laoniny Bourbon izany: miverina ireo singa ara-kilasy talohan’ny revolisiona (na ireo mitovy aminy), ka manafoana ireo fifandraisana feno momba ny fananana nateraky ny revolisiona, nefa mitahiry endrika fitantanan-draharaha sasantsasany.

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.

Samy nanehoan’ilay “empira” (French Continental System mifanandrina amin’ny Soviet Eastern Bloc/fitaoman’ny COMECON), dia mitriatra avy ao anatiny mankany ivelany izy, mihafaingana ny fahalòvana ao anatiny, mamoaka amin’ny farany ny fahabangana sy ny tsy fisiany votoaty ny krizy farany, ary miverina manamafy ny tenany indray ireo hery ara-tsosialy taloha (fanjakam-panjaka/kapitalisma). Hita fa tsy maharitra ny Bonapartisma—“piramida miorina eo amin’ny tendrony,” araka ny nambaran’i Trotsky—satria miorina eo ambonin’ny famoretana ny fototra demokratikan’ny revolisiona izy, nefa koa miaro (kanefa manodinkodina) ny fototra ara-toekareny eo anivon’ny tsindry ivelany feno fankahalana. Ny firodanan’ny Firaisana Sovietika dia tsy “tampoka” raha jerena amin’ny fomba fijery lavitr’ezaka, fa famaranana ny fahalòvana anatiny nihamandroso tsikelikely; tahaka izany koa, ny empiran’i Napoléon dia tsy nanjavona indray alina, fa nihasimba tamin’ny alalan’ny faharesena nifanesy mandra-pahatongan’ny famerenana amin’ny laoniny.

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.

Ny fiandohana sy fiafaran’i Frantsa ary ny Firaisana Sovietika dia mifanaraka amin’ny fijoroana vavolombelon’i mpanjaka Ozia sy Ptolemaiosy. Ptolemaiosy IV Philopator dia nandresy tanteraka tamin’ny Adin’i Raphia (217 tal. J.K.) tamin’ny mpanjakan’ny avaratra (Antiokosy III), nefa “tsy hahazo hery amin’izany izy”—manao fihavanana izy fa tsy manohy manararaotra ny fandresena, miverina amin’ny rendrarendra sy ny fanandratantena, ary avy eo (araka ny fitantarana voatahiry ao amin’ny 3 Makkabeo 1–2) dia nitsidika an’i Jerosalema i Ptolemaiosy taorian’ny fandreseny. Rehefa niavonavona ny fony, dia nikasa hiditra tao amin’ny Masina Indrindra izy ka hanolotra fanatitra ny tenany—fihetsika fakana fahefana sy fihantsiana manohitra an’Andriamanitra marina. Nokapohin’ny fitsaran’Andriamanitra izy (fahalemena mahazo ny tenany), afa-baraka, ary nivadika ho fanenjehana ny vahoakan’Andriamanitra. Taorian’izany dia nanjary fanjakana nidina tsikelikely ny fanjakany: fahalotoam-pitondrantena, fikomiana anatiny, ary fahaverezan-kery mandra-pahafatiny. Izany no fitaratra marina indrindra an’i mpanjaka Ozia (2 Tantara 26:16–21), izay niavonavona ny fony taorian’ny fahombiazana ara-tafika, ary avy eo niditra tao amin’ny tempoly handoro ditin-kazo manitra (naka an-keriny ny anjara asan’ny mpisorona) ka voan’ny habokana teo amin’ny handriny, izay fitsarana hita maso sy ampahibemaso. Hatramin’izay dia niaina nitokana i Ozia, voaesotra hiala amin’ny tranon’i Jehovah, mandra-pahafatiny—fahafatesana miadana sy maharitra fa tsy fandringanana tampoka.

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.”

Samy mpanjaka avy any atsimo izy roa tonta, ka ny fireharehany dia miseho amin’ny fidiran-tsy nahazoan-dalana ao amin’ny tempoly any Jerosalema, izay arahina fiafarana miandalana sy mandrendrika tsikelikely, fa tsy faharavana tampoka eo no ho eo. Io no lasitra ara-tandindona ho an’ny “mpanjakan’ny atsimo” rehetra any aoriana.

1798: France Becomes the Spiritual King of the South

1798: Lasa Mpanjaka Ara-panahy any Atsimo i Frantsa

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.

Amin’“ny fotoanan’ny farany” (1798), i Frantsa tsy mino an’Andriamanitra (ilay hery izay vao avy nampiseho ny toetra ara-panahin’i Egypta—fandavana an-karihary an’Andriamanitra, araka ny ao amin’ny Apokalypsy 11:8) no manosika ny mpanjakan’ny avaratra (ny Fanjakana Papaly) amin’ny alalan’ny fakàna ny Papa ho babo. I Napoléon no fanehoana ara-tafika an’izany fanosehana izany. Mitondra ny satroboninahitry ny atsimo i Frantsa amin’ny 1798, satria manandratra ilay fanahy tsy mino an’Andriamanitra ihany izay nentin’i Egypta fahiny.

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.

Fa tahaka ny tsy nahafahan’i Ptolémée “nanararaotra tanteraka ny fandreseny”, dia tsy nahahazona na nampiely tanteraka ny tombony azony koa ny dingana mahery vaikan’ny Revolisiona frantsay. Mandroso mankany amin’ny hafa ny satroboninahitry ny atsimo, raha mivelatra ho amin’ny fahamatorana ny filozofian’ny tsy finoana an’Andriamanitra ka mahita feo vaovao eo amin’ny fitondram-panjakana.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Tandindona momba ny Fitarihana Mivoatra: Napoleon ka hatramin’i Lenin ka hatramin’i Stalin

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

Ireo telo ireto dia tsy kisendrasendra; fiafarana miandalana izy ireo—samy maneho dingana mandroso kokoa eo amin’ny làlan’ny mpanjakan’ny atsimo mankany amin’ny faharavany miadana tsikelikely. Napoléon—ilay tandindona lehibe voalohany taorian’ny 1798. Rehefa nandresy tany Ejipta (ny atsimo ara-bakiteny) izy, dia nihoatra ny fetrany (ny fampielezan-kevitra tany Rosia tamin’ny 1812 dia loza nanamarika ny fiandohan’ny andiana faharesena nahazo ny fanjakany manodidina tsikelikely (1813–1814)), dia niaritra faharesena farany (Waterloo 1815), ary natao sesitany indroa. Napoléon dia maneho fahafatesana miandalana, mizara dingana—mitovy tanteraka amin’i Ptolemée sy Ozia.

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 dia naka ny satroboninahitra tamin’ny Revolisiona Oktobra 1917. Ny “tosika” Bolshevika dia manohy ny ady amin’ny filaminana taloha (anisan’izany ny fahefana ara-pivavahana). Kanefa tsy afaka mampiorina ny tenany ny dingana mahery vaika; ny fahasalaman’i Lenin manokana dia mihamalemy aloha loatra, ary manomboka miroso amin’ny fitondrana an-taratasy ny rafitra.

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).

Staline, ilay mpanambatra (Bonapartisma sovietika), dia “mampivaingana” ny revolisiona ho fanjakam-panjakana miaramila sy birokrasika, mitahiry ireo tombontsoa fototra azo (toekarena nasiônalisina, ilay tandindona manohitra ny feodalisma mifanandrify amin’ny Code-n’i Napoléon), kanefa mampitodika ny fahefana ho any anatiny (fanadiovana) sy ho any ivelany (fanitarana). Kanefa asandratry ny avonavona tsy mino an’Andriamanitra ny fo; tsy afaka tokoa ny rafitra “manararaotra amin’ny fahafenoany ny fandreseny.” Fielezana mihoatra ny fetra (Afghanistan mifanandrify amin’i Rosia tamin’i Napoléon), fitotonganan’ny rafitra, fanavaozana tsy nahomby (perestroika no ezaka farany natao tamim-pahamendrehana very fanantenana), fahaverezan’ireo satelita (1989–90 = fahaverezan’ny “mpiara-dia”), ary firodanana farany (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).

Tsy fiankohofana tampoka no naharavan’ny Firaisana Sôvietika—fa nandroso tsikelikely izany, araka indrindra ny nikorosoan’ny fanjakam-panjakan’i Napoléon tsikelikely, ary araka ny nihemoran’ny fanjakan’i Ptolémée sy i Ozia taorian’ilay fotoana nireharehany tamin’ny tempoly. Ny mpanjaka “ara-panahy” avy any atsimo (ny tsy finoana an’Andriamanitra amin’ny endrika fitondram-panjakana) dia nandray ny fitsarana naharitra nanjo azy koa: nofongorana avy ao anatiny, tsy nahavita nitana intsony ny lainga, ka voafafa tao anatin’ny hetsika mifanohitra nataon’ny mpanjaka avy any avaratra (ny fiverenan’ny fahefan’ny Fiadidiana Papaly tao anatin’ilay banga).

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.

Ny Revolisiona Frantsay (dingana roa) dia tandindon’ny Revolisiona Rosiana (Febroary sy Oktobra/Bolsevika). Ny Bonapartisma Napoleôniana sy ny fahalavoany miandalana dia tandindon’ny fanamafisana stalinista sy ny fahalavoana miandalana sovietika. Izany rehetra izany dia ny fisehoan-javatra maoderina amin’ny tsipiky ny mpanjakan’ny atsimo ao amin’ny Daniela 11, manomboka amin’ny tsy fahombiazan’i Ptolemaios tao Rafia sy ny fireharehany tamin’ny tempoly, mandalo amin’ny fahotana mitovy nataon’i Ozia sy ny fiafarany miadana, ka hatrany Frantsa tamin’ny 1798 sy ny mpandova tsy mino an’Andriamanitra azy (vanim-potoanan’i Lenin–Stalin) izay tsy nahatanjaka ny tenany tamin’ny fandreseny.

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

Lenin, ilay mpanorina radikaly na mpisambotra fahefana (mifanandrify amin’ny fiakaran’ny Jacobin/Bolshevik; ny dingan’ny “fanosika” taorian’ny 1917 dia mitovitovy amin’ny Consulat tany am-boalohany an’i Napoléon taorian’i Brumaire). Stalin kosa no mpampiorina Bonapartista (mpanorina ny empira Sovietika, fanadiovana, fandresena tamin’ny Ady Lehibe Faharoa, tampon’ny Ady Mangatsiaka; niandratra ny fony tao amin’ny tsy finoana an’Andriamanitra, nefa tsy nahavita tanteraka ny “hanamafy” ny fandresena mandritra ny fotoana maharitra—manomboka ny fivelarana tafahoatra).

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).

I Khrushchev no mpitarika tamin’ilay vanim-potoanan’ny “fanalefahana” taorian’ny tampony (1953–1964): manameloka an’i Stalin (Kabary Miafina 1956), mampiharihary kolikoly sasantsasany, manandrana fanavaozana voafetra, nefa tsy mahavaha ny fifanoherana ara-drafitra ao amin’ilay rafitra. Izany dia mifanandrify amin’ny dingana “Thermidoriana” na fiandohan’ny fitotonganana—mihamalefaka ny fampihorohoroana raha mbola mitoetra ny fototra tsy mino an’Andriamanitra, kanefa mihalefy ny voninahitra sy ny haja (ohatra, ny fanalam-baraka tamin’ny Krizy Balafomanga tao Kiobà tamin’ny 1962 dia mifanandrify amin’ireo fihemorana madinika nahazo an’i Napoléon talohan’ireo lehibe kokoa).

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.

I Gorbachev no ilay mpanavao fatra-pitady vahaolana (1985–1991), ka ny perestroika (fanavaozana rafitra) sy ny glasnost (fisokafana) no ezaka farany nataony mba “hamonjena” ny rafitra; nefa ireo ihany no nanafaingana ny firodanany—fahaverezan’ny Vondrona Tatsinanana (Rindrin’i Berlin, 1989), fikomiana anatiny. Ity no marika mazava indrindra amin’ny “fiafarana mandroso tsikelikely”: tahaka ireo ezaka fanitsiana tatỳ aoriana nataon’i Napoleon talohan’ny fanafihana tamin’ny 1814, na ny fihenan-kery mbola nitohin’i Ptolemaiosy/Ozia taorian’ny fireharehana tao amin’ny tempoly. Ny fifanarahana/fivorian’i Gorbachev tamin’ny Papa Joany Paoly II (mpanjakan’ny avaratra) tamin’ny 1989 dia maneho ny faharesena ara-panahy—ny tsy finoan’Andriamanitra nentin’ny mpanjakan’ny atsimo dia milefitra eo anatrehan’ny fiverenan-kery maha-papa.

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).

Ieltsin no tarehim-paharavana farany (nanomboka tamin’ny 1991) izay nitarika ho amin’ny fanoherana ny fanonganam-panjakana tamin’ny Aogositra 1991, tonga filohan’i Rosia, nanara-maso ny faharavan’ny URSS (Desambra 1991), ny fanaovana tsy miankina amin’ny fanjakana amin’ny alalan’ny “shock therapy”, ary ny famerenana amin’ny laoniny ny kapitalisma. Izy no maneho ny fiafarana mikorontana sy ny “famerenana amin’ny laoniny” ampahany ireo singa talohan’ny revolisiona (kapitalisma oligarkika, tahaka ny fiverenan’ny Bourbon taorian’i Napoléon). Voafafa ny lapan’ny mpanjaka any atsimo, ka tanteraka ny fandresena tahaka ny tadio ataon’ny avaratra araka ny Daniela 11:40 (ny Papa amin’ny alalan’ny fiaraha-miasa amin’i Etazonia).

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.”

Ny tandindona ara-paminaniana dia manasongadina fitsarana mitaredretra sy mizotra tsikelikely, fa tsy fahalavoana tampoka, tahaka ny nandresen’i Ptolemaiosy IV tao Raphia izay nitarika ho amin’ny fireharehana, fidirana an-keriny tao amin’ny tempoly, fikapohan’Andriamanitra, ary faharavana miadana; ny fanokanan’i Ozia noho ny habokàna mandra-pahafatiny; ary ny faharesena nifanesy tamin’i Napoléon (Rosia, Leipzig, Paris, Elba, Waterloo). Ny tsipika Sovietika dia manondro ny tampon-kery teo ambanin’i Stalin, ny fonganan-kery nandroso tsikelikely nandritra ny “thaw” tamin’ny andron’i Khrushchev izay mampiharihary ny triatra ao amin’ny rafitra. Avy eo ny fitotonganan-javatra tamin’ny andron’i Brezhnev, ary avy eo ny fanavaozana nataon’i Gorbachev, dia tonga mpanafaingana; ny andron’i Yeltsin no mamita ny famafan-javatra (rava ny USSR, mifarana ny endrika ara-panjakana nentin’ny tsy finoana an’Andriamanitra). Ny hoe “niandratra ny fony” dia miseho manerana io tsipika io (fihantsiana tsy mino an’Andriamanitra), nefa tsy misy “mahavita manararaotra tanteraka ny fandresena.”

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.

Ny fiafaran’ireo mpanjaka any atsimo dia miseho miandalana; ny faharavan’i Satana dia nanomboka teo amin’ny hazo fijaliana, ary amin’ny farany dia halefa ho any an-tsesitany mandritra ny 1 000 taona izy, ary avy eo dia ho faty.

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.

Ary hitako nisy anjely nidina avy tany an-danitra, nitana ny fanalahidin’ny lavaka tsy hita noanoa sy rojo lehibe teny an-tànany. Dia nosamboriny ilay dragona, dia ilay menarana taloha, izay atao hoe Devoly sy Satana, ka nofatorany arivo taona izy, ary natsipiny tao amin’ny lavaka tsy hita noanoa izy, dia nohazoniny ao ka nasiany tombo-kase, mba tsy hamitahany ny firenena intsony mandra-pahatapitry ny arivo taona; ary rehefa afaka izany dia tsy maintsy hovahana vetivety izy.

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.

Ary hitako ny seza fiandrianana, ary nisy nipetraka teo amboniny, ka nomena fitsarana izy; ary hitako ny fanahin’izay notapahin-doha noho ny filazana an’i Jesosy sy noho ny tenin’Andriamanitra, ary izay tsy niankohoka tamin’ilay bibidia na tamin’ny sariny, sady tsy nandray ny mariny teo amin’ny handriny na teo amin’ny tanany; ary velona izy ka niara-nanjaka tamin’i Kristy arivo taona. Fa ny sisa tamin’ny maty dia tsy mbola velona indray mandra-pahatanteraky ny arivo taona.

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.

Izany no fitsanganana voalohany. Sambatra sy masina izay manana anjara amin’ny fitsanganana voalohany; amin’ireny ny fahafatesana faharoa tsy manan-kery, fa ho mpisoron’Andriamanitra sy Kristy izy, ary hiara-manjaka aminy arivo taona.

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.

Ary rehefa tapitra ny arivo taona, dia hovahana hiala ao amin’ny tranomaiziny Satana, ka hivoaka hamitaka ny firenena izay any amin’ny vazan-tany efatra, dia Goga sy Magoga, mba hanangona azy ho amin’ny ady; ary ny isany dia tahaka ny fasiky ny ranomasina. Ary niakatra nanerana ny velaran’ny tany izy ireo ka nanodidina ny tobin’ny olona masina sy ny tanàna malala; ary nisy afo nidina avy tamin’Andriamanitra avy any an-danitra ka nandany azy. Ary ny devoly izay namitaka azy dia natsipy tao amin’ny farihy misy afo sy solifara, izay misy ny bibidia sy ny mpaminany sandoka koa; ary hampijalina andro aman’alina mandrakizay doria mandrakizay izy. Apokalypsy 20:1–10.

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

Ao amin’ny lahatsoratra manaraka dia hotohizantsika ny fandinihantsika momba ilay mpanjaka any atsimo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑iraika ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo.

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.

Ny gazetiboky *Ny Fotoanan’ny Farany* dia navoaka tamin’ny 1996 ary maneho ny faminaniana avy ao amin’ny bokin’i Daniela izay novahana ny tombo-kaseny tamin’ny 1989. Vao haingana izay, novakin’i ChatGPT io gazetiboky io ary nangatahana izy handinika ny andraikitry Okraina ao amin’ny tantaran’ny andininy faha-efapolo araka ny aseho ao amin’ilay gazetiboky. Izao manaraka izao no famakafakana ny gazetiboky izay efa voarakitra ampahibemaso nandritra ny telopolo taona. Ny andalan-teny voalohany avy amin’ny asa soratr’i Ellen White ao amin’ilay gazetiboky dia *Testimonies*, boky faha-9, 11.

Overview: Ukraine in the Prophetic Framework

Topimaso ankapobeny: Okraina ao anatin’ny Rafitra Faminaniana

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.

Ao anatin’ny famelabelarana ara-paminaniana ao amin’ilay gazety momba ny Daniela 11:40–45, i Okraina dia resahina mifandray amin’ny firodanan’ny Firaisana Sovietika sy ny tolona teo amin’ny Fanjakana Papa (mpanjakan’ny avaratra) sy ny kaominisma tsy mino an’Andriamanitra (mpanjakan’ny atsimo). I Okraina dia aseho ho sehatra lehibe ara-pivavahana sy ara-jeopolitika nandritra ny dingana famaranana tamin’ireo ady ankolaka, indrindra mikasika ny Fiangonana Katolika Okrainiana sy ny fanomezan-dalàna azy taorian’ny am-polony taona maro nisian’ny famoretana teo ambanin’ny fitondrana Sovietika.

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.

Ny gazetiboky dia maneho an’i Okraina ho anisan’ny fahatanterahan’ny faminaniana mivelatra kokoa ao amin’ny Daniela 11:40, ka milaza ny famongorana manafotra ataon’ny fiombonan’i Vatikana sy Etazonia amin’ny mpanjakan’ny atsimo. Okraina dia aseho ho porofon’ny fahalemen’ny tsy finoana an’Andriamanitra sôvietika sy ny fiverenan-kery indray amin’ny herin’ny Katolika any Eoropa Atsinanana.

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

Ikraina ao amin’ny Ady eo amin’ny Mpanjakan’ny Avaratra sy ny Atsimo

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).

Ilay gazety dia mampianatra fa ny mpanjakan’ny atsimo dia ny tsy finoana an’Andriamanitra, izay naseho voalohany tamin’i Frantsa (1798) ary tatỳ aoriana tamin’i Rosia Sovietika. Ny mpanjakan’ny avaratra kosa dia ny fahefana maha-papa, ary ny Daniela 11:40 dia mamaritra ady ara-panahy izay nanomboka tamin’ny 1798 ka nifarana tamin’ny faharavan’ny Firaisana Sovietika tamin’ny 1989. Miseho ao anatin’io toe-javatra io i Okraina ho anisan’ny vondrona Sovietika izay voafafa tsy hisy intsony ho fahatanterahan’ny Daniela 11:40. Asehon’ilay boky navoaka fa ny faharavan’ny Firaisana Sovietika no dingana voalohany tamin’ny fanasitranana ny fery mahafatin’ny fahefana maha-papa (Apokalypsy 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Fandrindrana ny Fiangonana Katolika Okrainiana (Loharano Notsongaina)

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

Ny gazety dia ahitana antontan-taratasy tsy ara-pivavahana momba ny fanenjehana ny Katolika teo ambanin’ny fitondrana sovietika.

From Time Magazine, December 4, 1989:

Avy amin’ny gazety Time, 4 Desambra 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.”

“Taorian’ny Ady Lehibe Faharoa, dia niely tany Okraina sy tany amin’ilay vondrona Sovietika vaovao ny fanenjehana mahery vaika nefa tamin’ny ankapobeny tsy dia nandatsa-dra loatra, ka nahazo olona an-tapitrisany, na Katolika Romana sy Protestanta izany na Ortodoksa.”

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

I Okraina dia fantatra ho faritra lehibe iray izay nanafoanan’ny kaominisma ny Katolisisma.

Legalization of the Ukrainian Catholic Church

Fanaovana ara-dalàna ny Fiangonana Katolika Okrainiana

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

Ny nifantohan’ny adihevitra momba an’i Okraina indrindra dia ny fanomezana sata ara-dalàna ny Fiangonana Katolika Okrainiana, izay efa voarara hatry ny ela.

From Life Magazine, December 1989:

Avy ao amin’ny Gazety Life, Desambra 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.”

“Efa notendrena vao haingana tany Tsekôslôvakia ny eveka katolika vaovao telo. Ary amin’ity volana ity dia hihaona amin’i Papa Joany Paoly II i Gorbachev mandritra ny fitsidihana ataony any Italia—izao no fihaonana mivantana voalohany teo amin’ireo mpitarika ny Kremlin sy ny Vatikana. Mety hitarika ho amin’ny fanomezana sata ara-dalàna ny Fiangonana Katolika Okrainiana, izay efa voaràra hatry ny ela, ao amin’ny U.S.S.R., ireo fivoriana ireo.”

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

Avy amin’ny U.S. News & World Report, 11 Desambra 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.”

Ny famelombelomana indray ny fahalalahana ara-pivavahana dia antenaina hahitana koa ny fanesorana ny fandraràna ofisialy napetraka tamin’ny Fiangonana Katolika Okrainiana, izay ahitana mpikambana dimy tapitrisa, sady efa velona an-tsokosoko hatramin’ny taona 1946, fony i Stalin nandidy ny hampidirana azy ho ao anatin’ny Fiangonana Ortodoksa Rosiana. Ny fahazoana fanekena ara-dalàna ho an’ny Fiangonana Okrainiana no iray tamin’ireo tanjona lehibe indrindra notratrarin’ny papa.

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.

Ny gazety dia maneho izany ho porofon’ny fihenan’ny fifehezana ateista sy ny famerenana amin’ny laoniny ny fahefana katolika. Izy io dia faritana ho vokatry ny tsindry ara-diplaomatika nataon’ny Vatikana mivantana, ary apetraka ho dingana lehibe eo amin’ny fahatanterahan’ny Daniela 11:40, ka aseho i Okraina ho ohatra hita maso amin’ny fiverenan’ny fitaoman’ny Fanjakana Papaly ao amin’ny faritany komonista teo aloha.

Ukraine as Evidence of the Papacy’s Advance

Ukraine ho Porofon’ny Fandrosoan’ny Fanjakana Papaly

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.”

Ny firodanan’ny kaominisma dia tsy fiovana ara-politika fotsiny, fa faharesena ara-panahy nahazo ny tsy finoana an’Andriamanitra, fandrosoana ara-jeopolitika ho an’ny Fanjakana Papaly, ary fiandohan’ny fiverenan’ny Fanjakana Papaly ho amin’ny fanjakazakana maneran-tany. I Okraina dia lasa tranga fandalinana momba ny fandravana ny famoretana ara-pivavahana nataon’ny Sovietika sy fandresena stratejika azon’i Roma tao Eoropa Atsinanana. Izy io dia maneho ny fiovana hita maso avy amin’ny tsy finoana an’Andriamanitra nampiharina an-tery ho amin’ny famerenana amin’ny laoniny ny fahefana katolika, ary ny fanomezan-dalàna ny Fiangonana Katolika Okrainiana dia raisina ho fanamafisana ara-paminaniana fa ny mpanjakan’ny avaratra dia namely sy nifaoka ny mpanjakan’ny atsimo “tahaka ny tafio-drivotra.”

Ukraine and the Broader Prophetic Sequence

Ukraine sy ny Filaharana Ara-paminaniana Midadasika kokoa

  • 1798 – Papacy receives deadly wound.

    1798 – Nahazo ratra mahafaty ny fahefana papaly.

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

    1917 – Tsy mino an’Andriamanitra nifindra tany Rosia (Revolisiona Bolshevika).

  • 1989 – Soviet Union collapses.

    1989 – Nirodana ny Firaisana Sovietika.

  • Ukraine – Catholic Church legalized.

    Okraina – Neankatoavin’ny lalàna ny Fiangonana Katolika.

  • Papacy regains geopolitical influence.

    Ny Fanjakana Papaly dia mamerina mahazo hery mitaona eo amin’ny jeôpôlitika.

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

    Etazonia amin’ny farany dia tonga eo ambanin’ny fitaoman’ny fahefan’ny Papa (Daniela 11:41).

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

    Tontolo izao manontolo no manaraka (Daniela 11:42–43).

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

Ikraina dia mifanaraka amin’ny dingana faha-3 sy faha-4, ho ampahany amin’ny fifindrana eo anelanelan’ny tsy finoana an’Andriamanitra sovietika sy ny fiverenan’ny herin’ny Papa.

Sources Referenced in Ukraine Discussion

Loharano Notsongaina tao amin’ny Adihevitra momba an’i Okraina

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (rafitra teolojika fototra)

Spirit of Prophecy

Fanahin’ny Faminaniana

  • The Great Controversy

    Ilay Ady Lehibe

  • Selected Messages

    Hafatra Voafantina

  • Testimonies for the Church

    Témoignages pour l’Église

Secular Press

Gazety laika

  • Time Magazine

    Gazety Time

  • Life Magazine

    Revista Life

  • U.S. News & World Report

    U.S. News & World Report

Ukraine is mentioned in connection with:

Okraina dia resahina mifandray amin’ireto:

  • Post-World War II Catholic persecution

    Fanenjehana Katolika taorian’ny Ady Lehibe Faharoa

  • Underground survival of the Ukrainian Catholic Church

    Fiainan’ny Eglizy Katolika Okrainiana tany ambanin’ny tany

  • Gorbachev–Vatican diplomacy

    Diplaomasia Gorbachev–Vatikanina

  • Legal restoration of Catholic hierarchy

    Famerenana ara-dalàna ny ambaratongam-pahefana katolika

Summary of Ukraine’s Role in the Newsletter

Famintinana ny Anjara Asan’i Okraina ao amin’ny Newsletter

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

Ukraine dia fiarovana mafy nisy ny Katolisisma voageja teo ambanin’ny tsy finoana an’Andriamanitra sovietika. Ny fanomezana ara-dalàna ny Fiangonana Katolika Okrainiana dia nanambara ny fahalemen’ny mpanjakan’ny atsimo. Ny fiantraikan’ny Vatikana tao Ukraine dia naneho ny fiverenan’ny herin’ny Papa, ary ny fiovan-toetra ara-pivavahana tao Ukraine dia nanompo ho porofo azo tsapain-tanana fa tanteraka ny Daniela 11:40. Ny zava-nitranga manodidina an’i Ukraine dia namorona ampahany tamin’ny dingana voalohany tamin’ny fanasitranana ny ferin’ny fahafatesan’ny Papa. Koa dia aseho i Ukraine, tsy ho toy ny zava-nitranga ara-politika mitoka-monina, fa ho marika ara-paminaniana ao anatin’ny fihetsiketsehana farany ao amin’ny Daniela 11.