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.

இப்போது நாம் தானியேல் பதினொன்றாம் அதிகாரத்தின் பன்னிரண்டாம் வசனத்தின் சில விளைவுகளை ஆராய்ந்து, அதன் பின்னர், கி.மு. 200-இல் நடந்த பனியம் போரில் நிறைவேறிய பதினொன்றாம் வசனம் முதல் பதினைந்தாம் வசனம் வரையிலான வரலாற்றில் “250” ஆண்டுகளின் மூன்று கோடுகளையும் கொண்டு வருவோம். கி.மு. 457-இல் தொடங்கிய “250” ஆண்டுகளின் கோடு, ராபியா போரால் தொடங்கி பனியம் போரால் முடிவடையும் காலப்பகுதியின் நடுப்பகுதியில், கி.மு. 207-இல் முடிவடைகிறது. நேரோவின் கோட்டிலுள்ள “250” ஆண்டுகள், 313, 321, 330 ஆகிய ஆண்டுகளால் குறிக்கப்படும் கான்ஸ்டாந்தீனின் மூன்று-படிநிலை வரலாற்றோடு முடிவடைகின்றன. அமெரிக்க ஐக்கிய நாடுகளின் “250” ஆண்டுகள் ஜூலை 4, 2026 அன்று முடிவடைகின்றன.

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.

Mola oa Nero o emela histori ea nako ea teko ea setšoantšo sa sebata, pele United States, ebe lefatšeng. Mola oa 457 BC o beha Trump bohareng ba sesole pakeng tsa lintoa tse peli. Nako e qalang ka 1776 le eona e tšoaea ntlha e bohareng bakeng sa bopresidente ba ho qetela ba Trump. E le hore re behe mela ena sebakeng sa eona se nepahetseng, re tla qala ka ho sebetsana le temana ea leshome le metso e ’meli, le ho oa ha Russia le Putin. Ebe re tla sheba mela e meraro ea lilemo tse “250”, ebe mola oa Leloko la Hasmonea. Ha mela eo e se e behiloe, re tla beha Peter ka tatellano le Panium. Ha mela eo e se e le teng, re lokela ho khona ho lemoha kamoo molaetsa oa la 18 Phupu 2020 o lokelang ho lokisoa le ho phatlalatsoa kateng, le hore ke molaetsa oa buka ea Joele.

King Uzziah of Judah & Ptolemy King of Egypt

Kgosi Ussia wa Juda le Ptolemaio, Kgosi ya Egepeta

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.

इतिहास जो राफिया की लड़ाई में पद ग्यारह की पूर्ति करता है, वह राजा उज्जियाह के इतिहास के साथ मेल खाता है। जब यशायाह को शुद्ध किया गया और पिछली वर्षा के सन्देश का प्रचार करने के लिए सामर्थ्य प्रदान की गई, तब उसकी बुलाहट उसी वर्ष हुई जिसमें उज्जियाह मर गया।

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.

Ka ngwaha lowu hosi Uziya a nga fa ha wona, na mina ndzi vonile Yehovha a tshamile ehenhla ka xiluvelo, a tlakusiwile swinene, naswona mikumba ya nguvu yakwe yi tale etempeleni. Esaya 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.

Kematian Uzia didahului oleh pemberontakan yang ia nyatakan, yang sejajar dan selaras dengan pemberontakan Ptolemeus segera sesudah kemenangan dalam pertempuran di Rafia. Uzia dan Ptolemeus adalah lambang-lambang seorang raja selatan yang hatinya telah meninggi, yang memberontak dengan berusaha menggabungkan kewibawaan negara dengan kewibawaan gereja. Ketika Uzia berusaha mempersatukan gereja dan negara, kusta pada dahinya melambangkan tanda binatang itu.

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.

Lalu malaikat yang ketiga mengikuti mereka, sambil berkata dengan suara nyaring, Jika seseorang menyembah binatang itu dan patungnya, dan menerima tandanya pada dahinya atau pada tangannya, orang itu akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan kemurkaan-Nya; dan ia akan disiksa dengan api dan belerang di hadapan malaikat-malaikat kudus dan di hadapan Anak Domba itu. Dan asap siksaan mereka naik sampai selama-lamanya; dan mereka tidak mendapat perhentian siang atau malam, yaitu mereka yang menyembah binatang itu dan patungnya, dan siapa pun yang menerima tanda namanya. Wahyu 14:9–11.

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

Uzziah kemudiannya melambangkan suatu kematian yang beransur-ansur sejak masa percubaannya yang memberontak untuk menggabungkan gereja dan negara. Kemudian dia melambangkan suatu ko-pemerintahan yang tempang bersama anaknya selama sebelas tahun. Uzziah hidup selama sebelas tahun selepas pemberontakannya. Permulaan pemberontakannya melambangkan undang-undang Ahad, apabila gereja dan negara digabungkan dan tanda binatang itu dikuatkuasakan. Sebelas tahun kemudian dia mati, melambangkan berakhirnya pemerintahannya sebagai raja kerajaan selatan Yehuda, iaitu negeri yang mulia itu, iaitu Amerika Syarikat.

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.

Mu kamano k’ubuhanuzi na Ptolomeyi, Uziya agereranya Yuda, igihugu cy’ikuzo n’Abaporotesitanti bayobye, naho Ptolomeyi agereranya Egiputa, ari yo mbaraga y’ikiyoka, idini ryayo rikaba ari ugupfumuza kw’imyuka. Iyo abo bami bombi bafashwe nk’imirongo ijyanye, Uziya areka kuba urugero rw’igihugu cy’ikuzo, maze bombi hamwe bakaba ikimenyetso cy’ibihugu bibiri. Egiputa na Yuda ni ibimenyetso by’amadini y’ugupfumuza kw’imyuka n’Abaporotesitanti bayobye. Ni ikimenyetso cya leta n’itorero. Ubutegetsi bwa leta n’ubw’itorero bahagararira, igihe bihujwe nk’ikimenyetso kimwe, bikubiyemo ibihugu bibiri, nk’uko byari ku Bamediya n’Abaperesi, nk’uko byari kuri Egiputa na Sodomu by’u Bufaransa, nk’uko biri ku mahembe ya Repubulikani n’ay’Abaporotesitanti bya Leta Zunze Ubumwe za Amerika, nk’uko byari ku bwami bwo mu majyaruguru no mu majyepfo bwa Isirayeli na Yuda, ndetse no kuri Roma ya gipagani na Roma ya gipapa. Nk’ikimenyetso cy’ubwami bubiri, bifatanyirizwa hamwe mu buhanuzi n’urusengero rw’i Yerusalemu, aho Uziya na Ptolomeyi bombi bashatse gutambira mu rusengero rw’i Yerusalemu. Ibihugu bibiri byombi byigometse kuri cya buturo bwera kimwe.

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.

Je anram sɛ ɛho hia sɛ yɛhyɛ no nsow sɛ ahemfo baanu no nyinaa atuatew no fa asɔredan a ɛwɔ Yerusalem ho, a ɛyɛ asɔredan no sɛnkyerɛnne a Daniel huu Kristo wom wɔ ti du no mu. Saa ahemfo baanu yi abakɔsɛm no hyia wɔ Ukraine Ko no mu, na saa ara so na wofi ase di wɔn adanse fi afe 2014 mu. Wɔmaa wɔn so nyinaa denam akodi mu nkonimdi a wɔde Raphia ko no gyina hɔ ma wɔ nkyekyɛm dubaako no mu so. Raphia yɛ Bible nkɔmhyɛ mu ahenni a ɛto so asia no hye, ne Kwasida mmara no nkabom abiɛsa no. Ɛsan nso yɛ hye a asafo a ɛko no fi mu kɔ asafo a edi nkonim no mu.

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.

Ngemuva kuka-2014, inkosi ecebe kakhulu yamemezela inhloso yayo yokungenela ubumongameli ngo-2015. Ngo-2020 inkosi ecebe kakhulu, emele uphondo lwamaRepublican, yamukela inxeba layo elibulalayo elaliyophulukiswa kamuva. Ngo-2022 impi yase-Ukraine yanda kakhulu. UTrump wabuya-ke ekugcwalisekeni kwevesi leshumi nantathu, okhethweni luka-2024. NgoJulayi ka-2023, izwi elikhalela ehlane lazwiwa. NgoDisemba 31, 2023 uphondo lwamaProthestani lwavuswa, njengoba kwenzeka nangophondo lwamaRepublican okhethweni luka-2024, lapho uTrump ebuya; kwase kuthi ngo-2025 uvivinyo lwesisekelo lwaphela ngokufika kovivinyo lwethempeli.

1989

၁၉၈၉

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.

Kebenaran-kebenaran yang dimeteraikan pada tahun 1989 adalah dua segi. Kesejajaran-kesejajaran nubuatan daripada gerakan-gerakan reformasi dan enam ayat terakhir Daniel sebelas telah dibukakan pada masa yang sama. Terdapat kaedah-kaedah nubuatan tertentu yang telah digunakan untuk menetapkan pekabaran awal ayat empat puluh. Sebahagian daripada kebenaran-kebenaran itu kini menjadi kunci kepada sejarah tersembunyi bagi ayat yang sama, di mana permata-permata nubuatan itu telah ditemukan. Saya akan memberikan satu contoh.

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.

Pada tahun 1989, tidak ada pemahaman yang terpadu dalam Adventisme mengenai apa yang dilambangkan oleh enam ayat terakhir kitab Daniel. Ketiadaan kesatuan itu bersifat ganda. Tidak ada kesepakatan mengenai makna ayat-ayat tersebut. Mereka yang mengaku memiliki pengertian tentang ayat-ayat itu mengemukakan gagasan-gagasan manusia yang bercampur dengan teologi Protestan murtad dan Katolik, warisan hak kesulungan yang mereka terima dari nenek moyang mereka sejak pemberontakan tahun 1863, ketika mereka menggenapi peranan nabi yang tidak taat dalam pemberontakan dasar Yerobeam. Gagasan-gagasan perseorangan tentang makna ayat-ayat itu, paling baik pun, hanyalah penafsiran-penafsiran pribadi. Pandangan mereka tentang ayat-ayat itu ada yang bertentangan dengan penerapan nubuatan yang mendasar, dan sering kali bahkan berlawanan dengan premis yang mereka sendiri nyatakan mengenai ayat-ayat tersebut.

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

Apa yang kita lihat dalam ayat-ayat itu ialah satu pemahaman yang konsisten terhadap keenam-enam ayat tersebut. Konsistensi mesej yang kita lihat itulah yang mendorong saya untuk mengemukakan pemahaman saya, meskipun saya tahu seluruh Adventisme menolak apa yang saya fahami. Apa yang kami fahami tentang ayat-ayat itu mula-mula diterbitkan pada tahun 1996, dan pemahaman yang dikemukakan di sana hanya menjadi semakin teguh seiring dengan berlalunya masa sepanjang tiga puluh tahun!

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.

Muat uluk tapok rujukan dalam majalah The Time of the End, pu’un nyin Testimonies, jilid 9, surat 11. Lima taun sebalum 9/11, majalah nyin berengkah enggau 9/11. Sala siti ari penemu ke ngemeransang aku nya dalam meretika, ba “maya pengujung” dalam ayat empat puluh, raja ari utara enggau selatan nya kuasa spiritual, ukai kuasa literal. Ba maya nya, aku udah nemu Suster White madahka bup Daniel enggau Pemandang nya buku ti sebaka, lalu garis nubuatan ti bisi dalam Daniel diambi lalu diteruska ulih John dalam Pemandang. Aku udah tetemuka bahawa dalam Pemandang sebelas, ti ditepati dalam sejarah ke ngelingkungi maya pengujung ba taun 1798, ulasan Suster White pasal batang nya nerangka enggau terang amat bahawa France nya Egypt spiritual, lalu iya mega sama terang amat madahka bahawa dalam Pemandang tujuh belas, indu sundal ti diau datas binatang nya Babylon spiritual.

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.

Puan White mengidentifikasikan kedua kuasa itu di dalam The Great Controversy, dan pernyataan-pernyataan tersebut menghubungkan kesaksian Yohanes dan Daniel. Definisi raja selatan dalam Daniel pasal sebelas ialah kuasa yang mengendalikan Mesir, dan raja utara ialah kuasa yang mengendalikan Babel. Ketika Alkitab dan Roh Nubuat bekerja seiring untuk menegakkan suatu kebenaran dengan mempertemukan Daniel dan Wahyu guna membuktikan pokok itu, hal tersebut adalah sesuatu yang tidak pernah dapat saya serahkan kepada teolog mana pun yang tersesat, ataupun kepada pemimpin yang keliru dan mengangkat dirinya sendiri dari suatu pelayanan penopang diri.

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.

Untuk memahami Ptolemy dan Uzziah sebagai lambang pertempuran Raphia dan akibat yang terjadi setelah hati mereka terangkat, kita harus dikendalikan oleh fakta bahwa Ptolemy melambangkan kuasa naga yang mengalahkan kuasa wakil Roma, hanya untuk kemudian dikalahkan oleh kuasa wakil yang telah mengalahkan Ptolemy dalam ayat sepuluh dan pada tahun 1989. Perbedaan-perbedaan historis itu disengaja dan penting.

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.

Uziah i ṱanganedza luswayo lwa ḽivhanda musi a tshi lingedza u ṱanganyisa kereke na muvhuso; Uziah ndi shango ḽa vhugala, nahone shango ḽa vhugala ḽo vha ṱhanḓavhudzulo khulwane mathomoni a mulaedza nga 1989. Naa shango ḽa vhugala ndi United States, kana ndi kereke ya Seventh-day Adventist? Vhane nga tshenetsho tshifhinga vho farelela kha muhumbulo wo khakheaho wa uri shango ḽa vhugala ndi kereke ya Adventist, khathihi na vhoṱhe vhane vha kha ḓi ita nga u ralo—vha ḓo hanedzana vha ri thavha ya vhugala khethwa ya ndimana ya maṋa a fumi-naṱhanu zwo vha zwi tshi vha zwone kereke ya Mudzimu, ngauralo izwo zwo vha zwi tshi amba kha vhone uri thavha na shango zwo vha zwi zwiga zwi fanaho. U humbulela ha muthu ho ḓoweleaho, ndi a humbulela.

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.

Uziya ialah negeri yang mulia, dan Ptolemy ialah Mesir. Uziya, sebagai negeri yang mulia, mempunyai dua tanduk, iaitu Protestantisme dan Republikanisme. Perwujudan politik Ptolemy ialah komunisme serta pelbagai bentuknya, dan perwujudan keagamaan Ptolemy ialah spiritualisme serta pelbagai bentuknya. Suatu ciri kuasa naga ialah bahawa ia merupakan suatu konfederasi, tetapi nabi palsu, yang ialah negeri yang mulia, merupakan sebuah bangsa tunggal yang mempunyai dua tanduk.

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

Daniel sebelas ayat empat puluh menetapkan bahwa Amerika Serikat adalah kuasa proksi kepausan ketika Uni Soviet disingkirkan pada tahun 1989. Kebenaran ini selaras dengan peran binatang bumi bertanduk dua dalam Wahyu tiga belas, karena kedua kitab itu adalah sama.

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.

Lalu aku melihat seekor binatang lain muncul dari dalam bumi; binatang itu mempunyai dua tanduk seperti anak domba, tetapi ia berbicara seperti seekor naga. Dan ia menjalankan segala kuasa binatang yang pertama itu di hadapannya, dan menyebabkan bumi serta semua yang diam di atasnya menyembah binatang yang pertama itu, yang luka parahnya telah sembuh. Wahyu 13:11, 12.

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

Wahyu tiga belas mengenal pasti Amerika Syarikat sebagai kuasa proksi Kepausan, kerana binatang dari bumi itu “menjalankan segala kuasa” binatang dari laut yang datang “di hadapannya.” Dalam ayat dua, naga Roma kafir telah memberikan kepada Kepausan kuasa, takhta, dan wewenang yang besar. Perkataan yang diterjemahkan sebagai “kuasa” bererti kuasa, tetapi dalam ayat dua belas digunakan perkataan lain yang diterjemahkan sebagai “kuasa,” yang bererti “wewenang yang didelegasikan.”

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

Amerika Syarikat ialah kuasa proksi kepausan, yang telah dilambangkan oleh Rom pagan, yang telah memberikan sokongan ketenteraan dan ekonominya kepada kepausan sebagaimana dinyatakan dalam ayat dua. Dengan berbuat demikian, Rom pagan melambangkan Amerika Syarikat yang juga akan menyerahkan “kereta-kereta perang, kapal-kapal, dan orang-orang berkuda”-nya untuk melaksanakan kerja kotor kuasa kepausan.

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.

Hal tiga peperangan dalam ayat sepuluh, sebelas, dan lima belas digenapi dalam sejarah, Antiokhus Magnus hadir dalam setiap peperangan itu. Fakta ini menunjukkan bahawa kuasa yang dilambangkan dalam ketiga-tiga peperangan itu ialah kuasa proksi bagi binatang itu, kerana yang sentiasa hadir ialah Antiokhus, dan Antiokhus pada tahun 1989 ialah kuasa proksi Amerika Syarikat.

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.

Dintwa tse tharo tse isang molaong wa Sontaha wa temana ya lesome le botshelela di rwala letshwao la Alpha le Omega, hape le sebopeho sa nnete. Ke United States ntweng ya pele le ntweng ya boraro, ho supa alpha le omega ntweng ya pele le ya ho qetela. Dintwa tse tharo tse isang molaong wa Sontaha wa temana ya lesome le botshelela hape di rwala letshwao la nnete. Matla a moemedi a Nazi Ukraine ke ntwa e bohareng e emelang bofetoheli ba letshwao la bohareng ka hara moralo wa lentswe la Seheberu la “nnete.” Dintwa tse tharo di emela 1989 ho isa molaong wa Sontaha, ho bolelang hore di emela “histori e patilweng” ya temana ya mashome a mane.

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

Ayat kesebelas dalam Wahyu sebelas mengenal pasti tahun 2023 sebagai titik ketika kedua-dua tanduk dibangkitkan semula. Daniel sebelas, ayat sebelas, mengenal pasti tempoh sejarah yang sama. Garis nubuatan dalaman dan garis nubuatan luaran bertemu selaras pada tahun 2023. Garis dalaman ialah “perkara” yang difahami oleh Daniel, dan garis luaran ialah “penglihatan” yang difahaminya.

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.

Ujian bait suci yang digambarkan Daniel bermula pada hari yang kedua puluh dua, dan dua puluh dua tahun selepas 9/11, iaitu titik ketika Yesaya memasuki bait suci, membawa anda kepada tahun 2023. Yesaya mengenal pasti kematian Uziah setelah hidup dengan penyakit kusta selama sebelas tahun pada 9/11. Pekerjaan mendirikan bait suci terdiri, pertama, daripada meletakkan asas, dan sesudah itu mendirikan bait suci serta menempatkan batu puncak, yang kemudian membawa kepada ujian litmus yang ketiga, yang diwakili oleh perayaan sangkakala dalam garis Imamat dua puluh tiga. Pekerjaan dalaman Injil yang kekal disempurnakan sepanjang sejarah garis luaran. Dalam ayat sebelas, Putin telah ditaipkan oleh Ptolemy, dan raja Uziah memberikan saksi kedua kepada gambaran raja selatan yang ditinggikan melalui kejayaan ketenteraan, yang sesudah itu berusaha untuk memasukkan diri mereka ke dalam ranah agama.

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.

“Mhara mohoshi wa borwa u tla galefa, mme o tla tswa a ye go lwa nae, e leng mohoshi wa lebowa; mme o tla phuthaganya bontsi jo bogolo; fela bontsi joo bo tla neelwa mo seatleng sa gagwe. Mme e tla re a sena go tlosa bontsi joo, pelo ya gagwe e tla ikgogomosa; mme o tla digisa dikete di le dintsi thata: fela a ka se nonotshiwe ke gone.” Daniele 11:11, 12.

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

Uriah Smith o bua ka histori ya Ptolemy Philopator le teko ya gagwe ya go ntsha ditlhabelo mo tempeleng ya Jerusalema.

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

“Ptolemy tidak mempunyai kebijaksanaan untuk memanfaatkan kemenangannya dengan baik. Sekiranya ia menindaklanjuti keberhasilannya, besar kemungkinan ia akan menjadi penguasa atas seluruh kerajaan Antiokhus; tetapi karena puas hanya dengan melontarkan beberapa ancaman dan gertakan, ia mengadakan perdamaian supaya dapat menyerahkan dirinya kepada pemuasan tanpa gangguan dan tanpa kendali atas hawa nafsunya yang buas. Demikianlah, sesudah menaklukkan musuh-musuhnya, ia sendiri ditaklukkan oleh kejahatan-kejahatannya, dan, dengan melupakan nama besar yang mungkin dapat ditegakkannya, ia menghabiskan waktunya dalam pesta pora dan percabulan.

“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.

“Nepunya terangkat oleh kejayaannya, namun hal itu sama sekali tidak menguatkannya; karena pemakaian yang memalukan yang dibuatnya daripadanya menyebabkan rakyatnya sendiri memberontak terhadapnya. Tetapi keterangkatan hatinya itu terlebih nyata dinyatakan dalam tindakannya terhadap orang-orang Yahudi. Ketika datang ke Yerusalem, di sana ia mempersembahkan korban-korban, dan sangat berhasrat untuk masuk ke dalam tempat maha kudus Bait Suci, bertentangan dengan hukum dan agama tempat itu; tetapi setelah dicegah, sekalipun dengan sangat sukar, ia meninggalkan tempat itu dengan hati yang menyala-nyala oleh amarah terhadap seluruh bangsa Yahudi, lalu segera memulai terhadap mereka suatu aniaya yang dahsyat dan tanpa belas kasihan. Di Aleksandria, tempat orang-orang Yahudi telah tinggal sejak zaman Aleksander, dan menikmati hak-hak istimewa sebagai warga yang paling diutamakan, empat puluh ribu menurut Eusebius, enam puluh ribu menurut Jerome, dibunuh dalam aniaya ini. Pemberontakan orang Mesir, dan pembantaian orang-orang Yahudi, jelas bukanlah hal-hal yang dapat menguatkannya dalam kerajaannya, melainkan justru hampir sepenuhnya meruntuhkannya.” 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.

Kemenangan tentera Ptolemy Philopator di Raphia pada tahun 217 SM tidak menguatkan Ptolemy, tetapi hal itu menyebabkan “hatinya menjadi tinggi.” Kemenangan dalam Perang Ukraine tidak akan menguatkan Putin, tetapi akan “meninggikan hatinya,” sebagaimana kejayaan ketenteraan telah menyebabkan raja Uzia meninggikan hatinya.

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.

Uzziah ngolungiselele bona kuyo yoke ibutho iinhlangothi, nemikhonto, neengwebo zekhanda, neembatho zempi, nemisubela, namatjhingo wokujikijela amatje. Wenza eJerusalema imitjhini yempi, eqanjwe madoda ahlakaniphileko, bona ibe semibhotjhwaneni naphezu kweenqaba, ukudubula ngayo imicibisholo namatje amakhulu. Ibizo lakhe lasabalala khulu kude; ngombana wasizwa ngokumangalisako, waze waba namandla. Kodwana kuthe nakanamandla, ihliziywakhe yazikhukhumeza kwaba yikutjhatjalaliswa kwakhe; ngombana wona kuSomnini uZimakhe, wangena ethempelini lakaSomnini ukuyokutjhisa impepho phezu kwe-althari yeempepho. 2 Kronike 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.

ឥត់ស្ដេចពីររូបនៅភាគខាងត្បូង ដែលចិត្តរបស់ពួកគេបានត្រូវលើកឡើងដោយសារជ័យជម្នះខាងយោធា បានព្យាយាមចូលទៅក្នុងព្រះវិហារដូចគ្នា ហើយថ្វាយដង្វាយមួយ ដែលមានតែសង្ឃប៉ុណ្ណោះដែលត្រូវបានអនុញ្ញាតឲ្យធ្វើ។ ក្នុងករណីទាំងពីរ សង្ឃទាំងឡាយបានប្រឆាំងនឹងការប៉ុនប៉ងរបស់ស្ដេចដែលមានអំនួតទាំងនោះក្នុងការធ្វើដូច្នោះ។ បន្ទាប់មក ស្ដេចមួយរូបបានចាប់ផ្ដើមការសងសឹកលើជនយូដា ហើយស្ដេចមួយរូបទៀតត្រូវបានវាយប្រហារនៅលើថ្ងាសដោយជំងឺឃ្លង់។

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.

Atasaria imam itu masuk mengikut dia, dan bersama-sama dengannya lapan puluh orang imam TUHAN, iaitu orang-orang yang gagah berani. Mereka menentang Raja Uzia dan berkata kepadanya, “Bukanlah hakmu, hai Uzia, untuk membakar ukupan kepada TUHAN, melainkan hak para imam, anak-anak Harun, yang telah dikuduskan untuk membakar ukupan. Keluarlah dari tempat kudus itu, kerana engkau telah melanggar; dan hal itu tidak akan menjadi kehormatan bagimu daripada TUHAN Allah.” Maka Uzia pun menjadi murka, sedang di tangannya ada sebuah pedupaan untuk membakar ukupan; dan sementara ia murka terhadap para imam, kusta pun timbul pada dahinya di hadapan para imam di rumah TUHAN, di sisi mezbah ukupan. Lalu Imam Besar Azariah dan semua imam memandang kepadanya, dan sesungguhnya ia berpenyakit kusta pada dahinya; maka mereka segera mengusir dia dari situ; bahkan dia sendiri pun bergegas keluar, kerana TUHAN telah memukulnya. Maka Raja Uzia menjadi seorang yang sakit kusta sampai pada hari kematiannya, dan tinggal di sebuah rumah yang terasing, kerana ia seorang yang sakit kusta; sebab ia telah disingkirkan dari rumah TUHAN. Dan Yotam, anaknya, mengepalai istana raja serta menghakimi rakyat negeri itu. Adapun selebihnya daripada riwayat Uzia, yang terdahulu dan yang terkemudian, telah ditulis oleh Nabi Yesaya anak Amoz. 2 Tawarikh 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.

Pada tahun 2014, para globalis Eropa dan rezim Obama memulai suatu revolusi warna atas bangsa Ukraina. Pada tahun 2022 Rusia memulai suatu invasi yang pada akhirnya akan membawa kepada kemenangan bagi Putin dan Rusia; yang dilambangkan oleh Ptolemeus dan Uzia, raja-raja dari selatan. Ayat dua belas mengatakan bahwa setelah kemenangan Putin, “hatinya akan meninggi; dan ia akan menjatuhkan puluhan ribu orang: tetapi ia tidak akan dikuatkan olehnya.” Sejarah kemudian mencatat kemerosotan yang berangsur-angsur dari kerajaannya.

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.

汝个逐步衰亡导致伊个死亡；及至安提阿哥大帝为伊在拉菲亚个失利而报复个时阵，安提阿哥已经无再同托勒密·菲罗帕托尔交锋，安提阿哥彼时所对付个，乃是一个年幼个孩童，就是当时埃及个统治者。孩童是末后一代个象征，所以，在一个层面上，安提阿哥在帕尼乌姆所击败个孩童王，便是南方之国个最后一代。在实际层面上，个孩童王表明相对于安提阿哥个力量个软弱。

“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.

“Кулинкыт куан Птолемей Филопаторпа Антиох оскывашлыжо лупшо лийын, лунылыште ончыл тиде кумло ныл ий шоген. Шке жапыштыже Птолемей тый шке ужалыме да порылык дене колен, тудым эртарыше улмо эргеже — Птолемей Епифан — вате але вич ий ияш изи йоча ыле. Шукерте жапыштак Антиох, шке кугыжаныште пӱтыртыш лийше шӱмландыме-влакым пытарен, кунчыгыш велне вер-влакым шке колышт укшыман да тыныс гыч шогалтен, Египетын престолыштыже изи Епифан кӱзен шогымек, кӱкшӧн кӱлтеш мо тӱрлӧ пашам ышташ ирекан лийын ыле; да шке кугыжанышым кугемдаш манын, тиде форсатыжым кодаш ок лий манын шотлен, «ончычсо деч кугурак» тӱшкашым кӱэштӧ (молан манаш гын, шке кунчыгыш походыштыжо тудо шуко вийым поген да кугу поянлыкым поген налын ыле), да Египетыш лектын, шочшо кугыжа дене куштылго сеҥымаш лиеш манын ӱшанен. Кузе тудо сеҥен, тыйым мемнан ончычак ужына; молан манаш гын, тыште тиде кугыжаныш-влакын пашаштеш у сӧралтмаш-влак пурыт, да историйын сценыштыже у пашазе-влак кӱзышт. ” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Kgoši ya Borwa

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.

Ukulondzisisa tinyatselo tekugcina taseRussia, kulukubeka embikwetfu tinyatselo tekugcina tenkhosi yesiprofetho yaseningizimu. Sici sesiprofetho senkhosi yaseningizimu yemoya, lefika emlandvweni wesiprofetho ngesikhatsi sekugcina nga-1798, yindlela lefika ngayo ekupheleni kwayo. Kuphindze kube sici sesiprofetho senkhosi yasenyakatfo, kanye nemprofethi wemanga. Ngamunye kulamandla lamatsatfu laholela live e-Armagedoni unekuphela lokucaciswe ngalokucacile eVini laNkulunkulu. Noma ngabe kwentekani kuPutin naseRussia, kutawube sekufanekiswe ngemigca yaphambilini yenkhosi yaseningizimu.

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.

Mehlala ya ku lovisiwa ka hosi ya le dzongeni ya moya yi fanekisiwe hi ku lovisiwa ka hosi yo sungula ya le dzongeni ya moya, leyi a ku ri Furwa leyi nga pfumeriki Xikwembu hi nkarhi wa Nguva ya Vupfukeri. Ku lovisiwa ka mfumo wa le dzongeni ku katsa ni ku lovisiwa ka hosi ya le dzongeni. Ku lovisiwa ka Napoleon ku fambisana ni ku lovisiwa ka Furwa, naswona ku twanana ni ku lovisiwa ka mfumo lowu landzelaka wa le dzongeni, lowu a ku ri Rhaxiya. Rhaxiya, tanihi hosi ya manguva lawa ya le dzongeni, yi sungule hi vupfukeri, hilaha Furwa, tanihi hosi ya le dzongeni, yi sunguleke hi vupfukeri hakona.

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.

Pangaribuan i ma sude ciri ni naga, na gabe simbol ni angka raja ni selatan. Naga, simbol utama ni raja ni selatan, i ma Satanas, jala uju ibana mangulahon sada revolusi di ujung ni seribu taon i, api tuhun sian banua ginjang jala mangalapuhon ibana. Pambarontakna di banua ginjang di mula-mula i ma alpha ni pambarontakna di hasudungan ni seribu taon i.

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.

Ka 1798, Fora e ile ya nka setulo sa borena ka boporofeta e le morena wa borwa wa semoya nakong ya Phetohelo ya Fora. Phetohelo eo e ile ya aparela ditjhaba tsa Yuropa, mme qetellong ya fihla Phetohelong ya Russia, e ileng ya latelwa kapele ke Phetohelo ya Bolshevik selemong sona seo.

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).

1917 жылғы Ресей төңкерісі екі негізгі кезеңнен тұрды: Ақпан төңкерісі (ол патшалық монархияны құлатып, самодержавиені жойып, Кеңестермен қатар билік жүргізілген кезең жағдайында уақытша үкімет орнатты) және Қазан төңкерісі (Боль­шевиктер төңкерісі деп те аталады, мұнда Ленин бастаған большевиктер төңкеріс арқылы билікті басып алып, соның нәтижесінде Кеңес өкіметі орнап, социализм/коммунизмге апаратын жол ашылды).

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:

Dalam analisis sejarah dan teori revolusioner (khususnya dari perspektif Marxis seperti Trotsky, Luxemburg, dan pihak-pihak lain yang menarik paralel), Revolusi Prancis (1789–1799) sering dipandang sebagai yang mencontohkan atau menyediakan suatu skema bagi jalannya peristiwa-peristiwa Rusia. Dua tahap Revolusi Prancis yang mencontohkan fase-fase Rusia ini adalah:

  • 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.

    Khutla ka mehla ya mahareng ya molaotheo (e ka bang ka 1789–1792), e tsamaellanang le Phetohelo ya Hlakola. Khutla ena ya Fora e qadile ka ho hlaselwa ha Bastille, ho bitswa ha Estates-General/National Assembly, ho fediswa ha ditokelo tsa bo-feudal, Phatlalatso ya Ditokelo tsa Motho, le ho thehwa ha borena ba molaotheo tlasa ba Girondin le bahlophisi ba diphetoho ba mahareng. E ile ya diha borena bo felletseng, empa ya boloka dikarolo tsa puso ya bo-bourgeois/ya bo-liberal le meaho ya matla a mabedi/a tsekisanoang (mohlala, pakeng tsa Assembly le borena bo neng bo sa ntse bo le teng). Ka ho tshwana, Hlakola 1917 e ile ya fedisa Tsarism, empa ya lebisa pusong ya nakwana ya bo-bourgeois le matleng a mabedi hammoho le Masoviet.

  • 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.

    Lwoto lukali lwa baJacobins (nga luli wakati wa 1792–1794, nga mulimu okutandikawo kwa Republic ey’Olubereberye, okutemwa kwa Louis XVI, n’Obufuzi obw’Entiisa obwansi wa Robespierre ne baJacobins/Komiti ey’Obulamu bw’eggwanga) luwagirana ne Revolution ya October (Bolshevik). BaJacobins baakwata obuyinza okuva mu baGirondins abasinga okuba ab’ekigero nga bayita mu bikolwa ebikambwe, balangirira republic, bazikiriza abawakanya revolution, era ne batwala revolution mu maaso eri enkyukakyuka ey’omuzinzi ennywevu mu mbeera z’abantu n’okwerwanako ku bulabe obuva munda n’ebweru. Kino kifaanana n’engeri baBolsheviks gye baasuula gavumenti ey’ekiseera, ne banyweza obufuzi bwa proletariat/obufuzi obw’ennono ya proletariat, era ne basitula mu maaso socialism ey’enkyukakyuka.

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.

Сэд революцын явц ихэвчлэн нэгэн хэв маягийг дагадаг болохыг онцлон харуулдаг. Эхлээд хуучин дэглэмийн эсрэг өргөн хүрээтэй бослого өрнөдөг бөгөөд үүнийг дундаж чиг баримжаат буюу хөрөнгөтний хүчнүүд удирдан явуулдаг; үүний дараа хямралын нөхцөлд хувьсгалыг “авран”, гүнзгийрүүлэхийн тулд радикал хүчнүүд эрх мэдлийг илүү туйлширсан байдлаар булаан авдаг. Большевикууд өөрсдөө Францын жишээнд ухамсартайгаар түшиглэж, өөрсдийн Аравдугаар сарын бослогыг Якобины төрийн эргэлттэй адилтган үзэж байсан бөгөөд үүнийг сөрөг хувьсгалаас сэргийлж, хувьсгалын чадамжийг бүрэн гүйцэлдүүлэхэд зайлшгүй хэрэгтэй хэмээн ойлгож байв.

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.

A typology jekar o džela sar Trotsky’s *History of the Russian Revolution* (so explicitno upoređuje e faza dujnake vlasti ande Rusija e sastradipnenca kova save dinamike ande Francija) thaj ande Rosa Luxemburg’s spisija pa e ruske događaji, kaj voj phenel kaj o prvo periodos e Rusikane Revolucijako (March–October) džal pal o šema e Francuske (thaj Engleske) revolucije, sar e Bolshevikane phandle pe lende e paralela k-o Jacobinane ushtavipe.

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

Yesu daima huonyesha mwisho kwa mwanzo, na anguko la Napoleon akiwa mfalme wa kwanza wa kiroho wa kusini lilifuata alama za njia za mwanzo wa mapinduzi, na kwa kufanya hivyo liliwakilisha anguko la Umoja wa Kisovieti.

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.

Kematian beransur-ansur Napoleon (langkah demi langkah) sangat sejajar dengan kemerosotan beransur-ansur Kesatuan Soviet dan keruntuhannya pada tahun 1991, dalam kerangka tipologi yang sama di mana dua fasa Revolusi Perancis telah membayangkan lebih awal tahap-tahap Revolusi Rusia pada Februari dan Oktober 1917. Keselarasan itu berlanjutan hingga ke fasa pengukuhan pasca-radikal (Bonapartisme) dan perungkaiannya yang tidak dapat dielakkan. Hal ini berpunca daripada kedua-dua pola sejarah umum dan analisis Marxis (terutamanya analisis Trotsky dalam The Revolution Betrayed dan karya-karya berkaitan), yang memperlakukan Napoleon sebagai arketip Bonapartisme: suatu rejim orang kuat yang muncul selepas kemuncak radikal sesuatu revolusi, menyeimbangkan antara kelas-kelas, memelihara keuntungan-keuntungan struktur utama revolusi itu (sambil menindas dorongan demokratiknya), membina sebuah empayar peribadi/ketenteraan-birokratik, melampaui batas, dan kemudian mengalami keruntuhan berfasa yang membawa kepada pemulihan sebahagian daripada tatanan lama.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Pogembang Napoleon yang Bonapartis sebanding enggau pengukuh Stalinis

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

Selepas fasa radikal Jacobin dan Reaksi Thermidorian (1794), Direktori yang tidak stabil (1795–1799), rampasan kuasa 18 Brumaire oleh Napoleon (1799) menubuhkan Konsulat, kemudian Empayar (1804). Beliau mengkodifikasikan dan menyebarluaskan pencapaian revolusioner borjuis (Kod Napoleon, penghapusan hak-hak istimewa feudal, negara berpusat yang kukuh) tetapi menaklukkannya kepada pemerintahan autoritarian, kegemilangan ketenteraan, dan suatu elit baharu.

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.

Selepas fasa radikal Bolshevik/Oktober dan eksperimen awal Soviet, kemerosotan birokratik mula berlaku (terutamanya sejak pertengahan 1920-an). Pengukuhan kuasa Stalin menewaskan Oposisi Kiri, memaksakan “sosialisme dalam satu negara,” dan mewujudkan suatu kediktatoran polis/ketenteraan-birokratik. Ekonomi terancang dan harta milik yang dinasionalisasikan (teras pencapaian Oktober) dikekalkan tetapi diubah menjadi alat bagi suatu kasta berkeistimewaan, sementara internasionalisme ditinggalkan.

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).

Dalam kedua-dua hal, tenaga revolusioner itu “dibekukan” lalu dialihkan kepada kuasa negara dan peluasan di bawah satu tokoh atau aparat tunggal (Trotsky secara jelas menyebut rejim Stalin sebagai suatu bentuk “Bonapartisme Soviet,” yang lebih dekat kepada Empayar Napoleon daripada Konsulat).

The Step-by-Step Collapse

ᱫᱷᱟᱯ-ᱫᱷᱟᱯ ᱠᱟᱛᱮ ᱰᱷᱮᱣᱟᱹᱜ ᱫᱷᱟᱹᱲᱤᱭᱟᱹᱜ

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.

Eyi ni ipetumọ̀ àárín—ìdínkù náà kì í ṣe ìṣẹ̀lẹ̀ kan ṣoṣo tí ó ṣẹlẹ̀ lójijì, bí kò ṣe ọ̀wọ̀ọ̀wọ̀ ìṣubú àtẹ̀lé ara wọn tí ìfàgbòòrò ju ààlà lọ, àwọn àtakò inú, ìdẹkùn ogun, pípàdánù ìṣàkóso agbègbè etí, àtúnṣe tí ó kùnà, àti ìtúká ìkẹyìn/imúpadàbọ̀sípò ń fà.

Napoleonic side (1812 to 1815)

Бокот на Наполеон (1812 до 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: Go hlasela ga maswe jwa Russia—Grande Armée (masole a le 600,000) e senngwa thata ke diphepelo tse di paletsweng, mariga, le kganetso. Selo se se bosula sa phetogo; tahlegelo e kgolo ya seriti le ya maatla a sesole.

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

    1813: Kamhpum inṭuk an siam a ṭhang; Leipzig-a hneh loh (“Hnam hrang hrang Indona”)—German ṭanpui ṭhenkhat leh ramte a bo; a ram ropuina chu a tê zawk ṭan.

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

    1814: Ba-Allies ba hlasela France ka boeona; Paris ea oa; Napoleon o itokolla teroneng ’me o isoa botlamuoeng 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: Ho boa ka bokhutšoanyane (Matsatsi a Lekholo), tlhōlo ea ho qetela e mo hlahela Waterloo; botlamuoa bo sa feleng St. Helena; borena ba Bourbon bo tsosolosoa (ho khutlisetsoa morao ha mekhoa ea phetohelo ka mokhoa o arabelang, leha e se ka botlalo—liphetoho tse ling tsa molao le tsa tsamaiso li ile tsa tsoela pele).

Soviet side (1970s to 1991)

Сөрөлт тал (1970-аад оноос 1991 он хүртэл)

  • 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.

    Akhir tahun 1970-an–1980-an: Kemandekan ekonomi (“zastoi” di bawah Brezhnev), kekurangan kronis, keterlambatan teknologi, dan perlombaan senjata yang melumpuhkan dengan AS/NATO—ekstensi berlebihan yang bersifat sistemik mulai menggerogoti perekonomian dari dalam.

  • 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: Dperangan Afghanistan—“Vietnam” Soviet; rawa paya ini menyusutkan sumber, semangat, dan kedudukan antarabangsa (perhatikan persamaan yang ironis: Napoleon dimusnahkan di Rusia; USSR ditumpahkan darahnya di medan yang lasak dan penuh tentangan).

  • 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: Pembaharuan perestroika/glasnost Gorbachev (usaha “menyelamatkan” sistem itu, seperti beberapa penyesuaian Napoleon pada penghujung zamannya) justru menyingkapkan dan mempercepat pertentangan-pertentangan yang ada; negara-negara satelit Blok Timur memberontak dan melepaskan diri (Tembok Berlin runtuh pada 9 November 1989, rezim-rezim tumbang di seluruh kawasan sepanjang 1989–1990)—kehilangan “kekaisaran luar,” tepat seperti hilangnya negara-negara sekutu Napoleon.

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

    1990–1991: Вътрешни националистически кризи, републиките обявяват суверенитет; превратът на твърдолинейните през август 1991 г. се проваля катастрофално; Горбачов подава оставка на 25 декември 1991 г.; СССР се разпада на 15 държави. Следва капиталистическа реставрация (шоковата терапия от епохата на Елцин, олигарсите, приватизацията) — аналогична на Бурбонската реставрация: елементи от предреволюционната класа (или техните еквиваленти) се завръщат, отменяйки в пълнота революционните отношения на собствеността, като същевременно запазват някои административни форми.

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.

Во двете, „империјата“ (French Continental System наспроти влијанието на Soviet Eastern Bloc/COMECON) се распаѓа однадвор-навнатре, внатрешното распаѓање се забрзува, последната криза ја разоткрива празнината, а старите општествени сили повторно се наметнуваат (монархијата/капитализмот). Бонапартизмот се покажува како неодржлив — „пирамида урамнотежена на својот врв“, како што рече Троцки — затоа што почива врз задушувањето на демократската основа на револуцијата, додека ја брани (но и ја изопачува) нејзината економска основа среде непријателски надворешни притисоци. Советскиот распад, во долгата перспектива, не беше „ненадеен“, туку завршница на постепено внатрешно гниење, исто како што империјата на Наполеон не исчезна преку ноќ, туку се истрошуваше низ последователни порази сè до реставрацијата.

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.

Permulaan dan pengakhiran Perancis dan Kesatuan Soviet selaras dengan kesaksian raja Uzia dan Ptolemy. Ptolemy IV Philopator memperoleh kemenangan yang menentukan dalam Pertempuran Raphia (217 SM) terhadap raja utara (Antiochus III), tetapi “ia tidak akan dikuatkan olehnya”—ia berdamai dan bukannya meneruskan kelebihan itu, kembali kepada kemewahan dan pengagungan diri, lalu (menurut catatan yang terpelihara dalam 3 Maccabees 1–2) Ptolemy mengunjungi Yerusalem selepas kemenangannya. Hatinya menjadi tinggi, ia berusaha memasuki Ruang Mahakudus dan mempersembahkan korban sendiri—suatu tindakan perampasan kuasa dan penentangan terhadap Allah yang benar. Ia dipukul oleh hukuman ilahi (kelumpuhan), dipermalukan, lalu berbalik menganiaya umat Allah. Pemerintahannya selepas itu merupakan satu kemerosotan yang beransur-ansur: kerosakan akhlak, pemberontakan dalaman, dan kehilangan kekuatan sehingga kematiannya. Inilah cerminan yang tepat bagi Raja Uzia (2 Tawarikh 26:16–21), yang hatinya menjadi tinggi setelah kejayaan ketenteraan, lalu memasuki Bait Suci untuk membakar ukupan (merampas tugas para imam) dan dipukul dengan kusta pada dahinya, yang merupakan suatu penghakiman yang umum dan kelihatan. Sejak saat itu Uzia hidup dalam pengasingan, terputus dari rumah Tuhan, sehingga kematian—suatu kematian yang lambat dan berpanjangan, bukannya kebinasaan yang serta-merta.

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.”

Kedua-duanya ialah raja-raja selatan yang kesombongannya terserlah melalui pencerobohan ke dalam Bait Suci di Yerusalem, yang kemudian diikuti oleh suatu pengakhiran yang beransur-ansur dan menghakis, bukannya kejatuhan serta-merta. Inilah pola tipologis bagi setiap “raja selatan” yang kemudian.

1798: France Becomes the Spiritual King of the South

1798: فرنسا Menjadi Raja Selatan secara Rohani

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

“Pada waktu kesudahan” (1798), Perancis yang ateistik (kuasa yang baru sahaja memperlihatkan ciri-ciri rohani Mesir—penyangkalan terbuka terhadap Allah, seperti dalam Wahyu 11:8) menyerang raja utara (Kepausan) dengan menawan Paus. Napoleon ialah perwujudan ketenteraan bagi serangan itu. Perancis mengenakan mahkota selatan pada tahun 1798, kerana ia meninggikan semangat ateistik yang sama seperti yang pernah diwujudkan oleh Mesir purba.

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.

Tetapi sebagaimana Ptolemy tidak dapat “memanfaatkan kemenangannya sepenuhnya,” fase radikal Revolusi Prancis pun tidak dapat mempertahankan atau sepenuhnya mengekspor capaian-capaiannya. Mahkota dari selatan pun beralih lebih lanjut ketika filsafat ateisme menjadi matang dan menemukan suara pemerintahan yang baru.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

ສັນຍະລັກຂອງຜູ້ນໍາແບບກ້າວໜ້າ: ນາໂປເລຍນ ຫາ ເລນິນ ຫາ ສະຕາລິນ

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.

Ɔmɛnsa yi nyɛ nneɛma a ɛbae kwa; ɛyɛ awiei a ɛkɔ so nkakrankakra—emu biara gyina hɔ ma gyinabea foforo wɔ atifi fam hene no kwan a ɔfa so rekɔ ne ankasa brɛoo sɛe mu. Napoleon—nsɛnkyerɛnne kɛse a edi kan wɔ 1798 akyi. Odii nkonim wɔ Egypt (anafo no ankasa), nanso ɔtrɛw ne ho boro so (Russia sa a ɛbaa 1812 mu yɛɛ ɔhaw kɛse a ehyɛɛ nkogu ahorow a ɛtoo n’ahenni a atwa ho ahyia no anammɔn biara so ase [1813–1814]), ɔhyiaa nkogu a etwa to (Waterloo 1815), na wɔde no kɔɔ nnommum mu mpɛn abien. Napoleon gyina hɔ ma awiei a ɛrekɔ so wɔ afã ahorow mu, anammɔn anammɔn so—pɛpɛɛpɛ te sɛ Ptolemy ne Uzziah.

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

Lenin anepora korona no mu wɔ 1917 Ɔpɛpɔn Ɔsakrae no mu. Bolshevikfo no “pia” no kɔ so de ko tia tete nhyehyɛe no (a nyamesom tumi ka ho). Nanso atuturasɛm fã no ntumi nnyina pintinn; Lenin ankasa ne akwahosan sɛe ntɛm, na nhyehyɛe no fi ase dan adwumayɛfo nniso mu.

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).

斯大林，这位巩固者（苏维埃式波拿巴主义），将革命“冻结”为一个军事—官僚帝国，保全了其核心成果（国有化经济，即与《拿破仑法典》相对应的反封建平行物），却将权力转而向内运用（清洗）并向外扩张（扩张）。然而，其心因无神论而高傲自大；这套体制终究不能真正“尽享其胜利”。其后果乃是过度扩张（阿富汗可与拿破仑远征俄国相提并论）、停滞、改革失败（改革开放〔perestroika〕乃最后一次绝望的尝试）、失去附庸国（1989–90 = 失去“盟友”），以及最终的解体（1991年）。

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).

ការដួលរលំនៃសហភាពសូវៀតមិនមែនកើតឡើងភ្លាមៗឡើយ—វាបានកើតឡើងជាបន្តបន្ទាប់ ត្រឹមត្រូវដូចជាអាណាចក្ររបស់ណាប៉ូឡេអុងបានសឹកស្រុតបាត់បង់អំណាចជាជំហានៗ ហើយដូចជារជ្ជកាលរបស់ប៉តូឡេមី និងអូស្ស៊ីយ៉ា បានស្រពិចស្រពិលរីងស្ងួតបន្ទាប់ពីគ្រានៃអំនួតនៅក្នុងព្រះវិហាររបស់ពួកគេ។ «ស្តេចខាងត្បូង» ខាង «វិញ្ញាណ» (អធិជាតិមិនជឿព្រះក្នុងទម្រង់រដ្ឋាភិបាល) បានទទួលការជំនុំជម្រះដែលអូសបន្លាយរបស់ខ្លួនផងដែរ៖ ត្រូវបានបំផ្លាញឲ្យទទេខាងក្នុង មិនអាចទ្រទ្រង់ការកុហកនោះបាន ហើយត្រូវបានបោកបក់យកទៅក្នុងចលនាតបតវិញរបស់ស្តេចខាងជើង (ការរីកឡើងវិញរបស់សម្តេចប៉ាបនៅក្នុងចន្លោះទំនេរនោះ)។

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.

Revolusi Perancis (dua tahap) menubuatkan Revolusi Rusia (Februari dan Oktober/Bolshevik). Bonapartisme Napoleon dan kemerosotan bertahapnya menubuatkan konsolidasi Stalinis dan kemerosotan bertahap Soviet. Semuanya itu merupakan penggenapan modern dari garis raja selatan dalam Daniel 11, dari kegagalan Ptolemeus di Rafia dan kecongkakan terhadap bait suci, melalui dosa Uzia yang sama dan akhir hidupnya yang perlahan, hingga Perancis pada tahun 1798 dan pewarisnya yang ateistis (era Lenin–Stalin) yang tidak dapat menguatkan dirinya melalui kemenangan-kemenangannya.

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).

লেনিন, সেই মৌলবাদী প্রতিষ্ঠাতা বা ক্ষমতা-দখলকারী (জ্যাকোবিন/বলশেভিক উত্থানের সমান্তরাল; ১৯১৭-পরবর্তী “ধাক্কা” পর্যায়টি ব্রুমেয়ারের পর নেপোলিয়নের প্রারম্ভিক কনসুলেটের সদৃশ)। স্তালিন ছিলেন বোনাপার্টীয় সংহতিকারক (সোভিয়েত সাম্রাজ্যের নির্মাতা, শুদ্ধি অভিযান, দ্বিতীয় বিশ্বযুদ্ধে বিজয়, শীতল যুদ্ধের শীর্ষবিন্দু; তাঁর হৃদয় নাস্তিকতায় উদ্ধত হয়েছিল, কিন্তু দীর্ঘমেয়াদে সেই বিজয়কে সম্পূর্ণরূপে “সুদৃঢ়” করতে সক্ষম হননি—অতিবিস্তার সেখানেই শুরু হয়)।

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

Khrushchev ialah pemimpin “pencairan” pasca-kemuncak (1953–1964): mengecam Stalin (Ucapan Rahsia 1956), mendedahkan sebahagian rasuah, berusaha melaksanakan pembaharuan yang terbatas, namun gagal menyelesaikan percanggahan sistemik. Hal ini selari dengan suatu fasa “Thermidorian” atau kemerosotan awal—melonggarkan keganasan sementara struktur ateis teras tetap kekal, namun prestij terhakis (misalnya, penghinaan Krisis Peluru Berpandu Cuba 1962 mencerminkan kemunduran kecil Napoleon sebelum kekalahan-kekalahan besar).

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

Gorbachev ialah pembaharu yang terdesak (1985–1991) dengan perestroika (penyusunan semula) dan glasnost (keterbukaan) sebagai ikhtiar terakhir untuk “menyelamatkan” sistem itu, namun langkah-langkah tersebut mempercepatkan keruntuhannya—kehilangan Blok Timur (Tembok Berlin 1989), pemberontakan dalaman. Inilah penanda “pengakhiran progresif” yang paling jelas: seperti usaha-usaha penyesuaian Napoleon pada penghujung pemerintahannya sebelum pencerobohan tahun 1814, atau kemerosotan berlarutan Ptolemy/Uzziah setelah kesombongan di Bait Suci. Konkordat/pertemuan Gorbachev pada tahun 1989 dengan Pope John Paul II (raja utara) melambangkan kekalahan rohani—ateisme raja selatan menyerah kepada kebangkitan semula kepausan.

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

Yeltsin ibé uñu tujj saŋg-saas bu mujj bi (li dale ci 1991) moom mi jiite woon aadaatu ànd ak soppi bu Awuut 1991, nekk prezidaŋ bu Russi, saytu tasug URSS bi (Desambar 1991), privatizasyonu “shock therapy,” ak delluwaayu kapitalis. Moom dafay tegtal mujj gu jaxasoo ak benn “restoration” bu yàggul ci yenn mbir yu jiitu réew mi indi woon (kapitalismu oligarkik, ni delluwaayu Bourbon gannaaw Napoleon). Këru buur bu bëj-gànnaar bi dafa nees ba yàqu, di matal li Daniel 11:40 wax ci nangu bu ni mel ni mbëliñ ngir bëj-gànnaar wi (Papasaa bi jaarale ko ak benn booloo ak États-Unis).

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

Typology tersebut menekankan penghakiman yang berlarut-larut, selangkah demi selangkah, dan bukannya kejatuhan seketika, sama seperti kemenangan Ptolemy IV di Raphia yang membawa kepada kesombongan, pencerobohan ke dalam bait suci, pukulan ilahi, dan kemerosotan yang perlahan; pengasingan Uzziah kerana kusta hingga kepada kematian; serta kekalahan Napoleon yang berlaku secara berperingkat (Rusia, Leipzig, Paris, Elba, Waterloo). Garis Soviet mengenal pasti kemuncak kekuatan di bawah Stalin, pengosongan dalaman yang semakin berlanjutan semasa pencairan Khrushchev yang menyingkapkan retakan dalam sistem itu. Kemudian, kemandekan era Brezhnev dan seterusnya pembaharuan Gorbachev menjadi pemercepat; era Yeltsin melengkapkan sapuan itu (USSR dibubarkan, bentuk pemerintahan ateisme berakhir). “Hati terangkat” dinyatakan di sepanjang garis itu (penentangan ateistik), namun tiada satu pun yang “memanfaatkan kemenangan sepenuhnya.”

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.

Panghabisan ni mga hadi ha salatan amo an nagsusunod-sunod nga katapusan, an kamatayon ni Satanas nagtitikang ha krus, ngan ha kataposan igpapadara hiya ha pagkabihag sulod hin 1,000 ka tuig ngan katapos mamamatay hiya.

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.

Ndzi tlhela ndzi vona ntsumi yi xika yi huma etilweni, yi ri ni xilotlelo xa xikhele xo enta swinene ni nketani lowukulu evokweni ra yona. Kutani yi khoma dragona, nyoka leyo ya khale, loyi ku nga Diyavulosi na Sathana, yi n’wi boha malembe ya gidi, yi n’wi hoxa exikheleni xo enta swinene, yi n’wi pfalela, yi n’wi funghela hi xikombiso, leswaku a nga ha kanganyisi matiko ku fikela loko malembe ya gidi ma hetisekile; kutani endzhaku ka sweswo u fanele ku ntshunxiwa nkarhinyana.

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.

Ndzi vona swiluvelo swa vuhosi, kutani va tshama ehenhla ka swona, va nyikiwa ku avanyisa; kutani ndzi vona mimoya ya lava va tsemiweke tinhloko hikwalaho ka vumbhoni bya Yesu, ni hikwalaho ka rito ra Xikwembu, ni lava va nga gandzelangiki xivandzana, hambi ku ri xifaniso xa xona, naswona va nga amukelangiki mfungho wa xona emimombyeni ya vona kumbe emavokweni ya vona; kutani va tlhela va hanya, va fuma na Kriste malembe ya khume ra dzana. Kambe vafi hinkwavo lavan'wana a va tlhelanga va hanya ku kondza ku hela malembe ya khume ra dzana.

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.

Ichi ndiwo kuuka kwa kwanza. Amebarikiwa na mtakatifu ni yeye aliye na sehemu katika kuuka kwa kwanza; juu ya hao mauti ya pili haina mamlaka, bali watakuwa makuhani wa Mungu na wa Kristo, nao watatawala pamoja naye miaka elfu moja.

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.

နောက်တစ်ထောင်နှစ် ကုန်လွန်သောအခါ၊ စာတန်သည် မိမိအကျဉ်းထောင်မှ လွှတ်ခြင်းခံရမည်။ ထို့နောက် သူသည် မြေကြီး၏ အရပ်လေးမျက်နှာ၌ရှိသော တိုင်းနိုင်ငံများဖြစ်သည့် ဂေါဂနှင့် မဂေါဂတို့ကို လှည့်ဖြားရန် ထွက်သွား၍၊ စစ်တိုက်ခြင်းအတွက် သူတို့ကို စုပေါင်းစေမည်။ သူတို့၏ အရေအတွက်သည် ပင်လယ်သဲကဲ့သို့ များပြားလှ၏။ ထိုသူတို့သည် မြေပြင်အနှံ့အပြားပေါ်သို့ တက်လာကြ၍၊ သန့်ရှင်းသူတို့၏ စခန်းတော်နှင့် ချစ်တော်မူသော မြို့တော်ကို ဝိုင်းရံကြ၏။ သို့ရာတွင် မိုးကောင်းကင်မှ ဘုရားသခင်ထံက မီးကျလာ၍ သူတို့ကို လောင်ကျွမ်းပျက်စီးစေ၏။ သူတို့ကို လှည့်ဖြားခဲ့သော မာရ်နတ်သည်လည်း၊ သားရဲနှင့် မိစ္ဆာပရောဖက် ရှိရာ မီးနှင့် ကန့်ရေကန်ထဲသို့ ပစ်ချခြင်းခံရ၏။ ထိုအရပ်၌ သူတို့သည် ကမ္ဘာအဆက်ဆက် နေ့ညမပြတ် ညှဉ်းဆဲခြင်းကို ခံရကြမည်။ ဗျာဒိတ်ကျမ်း ၂၀:၁–၁၀။

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

Mita tswélapele hi ku anakanyisisa ka hosi ya le dzongeni eka Daniyele khume na n’we, tindzimana ta khume na n’we ku ya eka khume na ntlhanu, eka xihloko lexi landzelaka.

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

Majalah Time of the End telah diterbitkan pada tahun 1996 dan ia mewakili nubuatan daripada kitab Daniel yang telah dibuka meterainya pada tahun 1989. Baru-baru ini majalah itu telah dibaca oleh ChatGPT dan diminta untuk menilai peranan Ukraine dalam sejarah ayat empat puluh sebagaimana yang diwakili dalam majalah tersebut. Berikut ialah pecahan kandungan majalah yang telah berada dalam rekod awam selama tiga puluh tahun. Petikan pertama daripada tulisan Ellen White dalam majalah itu ialah Testimonies, jilid 9, 11.

Overview: Ukraine in the Prophetic Framework

Гол тойм: Зөгнөлийн хүрээн дэх Украин

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.

പത്രികയുടെ ദാനിയേൽ 11:40–45-ന്റെ പ്രവചനരേഖയ്ക്കുള്ളിൽ, സോവിയറ്റ് യൂണിയന്റെ തകർച്ചയുമായും പാപ്പത്വം (വടക്കിന്റെ രാജാവ്) നാസ്തിക കമ്മ്യൂണിസത്തോടുള്ള (തെക്കിന്റെ രാജാവ്) പോരാട്ടവുമായും ബന്ധപ്പെട്ട് ഉക്രെയ്ൻ ചര്‍ച്ച ചെയ്യപ്പെടുന്നു. പ്രത്യേകിച്ച് ഉക്രെയ്നിയൻ കത്തോലിക്കാ സഭയെയും സോവിയറ്റ് ഭരണത്തിൻ കീഴിൽ ദശാബ്ദങ്ങളോളം അടിച്ചമർത്തപ്പെട്ടതിനുശേഷമുള്ള അതിന്റെ നിയമാനുസൃത അംഗീകാരത്തെയും സംബന്ധിച്ച്, പ്രോക്സി യുദ്ധങ്ങളുടെ സമാപനഘട്ടങ്ങളിൽ ഉക്രെയ്ൻ ഒരു പ്രധാന മതപരവും ഭൂ-രാഷ്ട്രീയപരവും ആയ യുദ്ധഭൂമിയായി അവതരിപ്പിക്കപ്പെടുന്നു.

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

Majalah itu mempersembahkan Ukraine sebagai sebahagian daripada penggenapan nubuat yang lebih luas dalam Daniel 11:40, dengan menggambarkan penyapuan habis raja selatan melalui suatu persekutuan Vatican–Amerika Syarikat. Ukraine ditampilkan sebagai bukti pelemahan ateisme Soviet dan kebangkitan semula pengaruh Katolik di Eropah Timur.

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

Ukraine dalam Peperangan antara Raja Utara dan Raja Selatan

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).

Makasine a ruta gore kgosi ya borwa ke boitlhokatumelo, jo bo neng jwa emelwa pele ke Fora (1798) mme moragonyana ke Russia ya Soviet. Kgosi ya bokone ke bopapa, mme Daniele 11:40 e tlhalosa ntwa ya semowa e e simologang ka 1798 mme e fitlhelela setlhoeng ka go phutlhama ga Soviet Union ka 1989. Ukraine e tlhagelela mo tiragalong eno e le karolo ya setlhopha sa dinaga tsa Soviet se se swepiwang gore go diragale tiragalo ya go dirafala ga Daniele 11:40. Kgatiso eo e tlhagisa go phutlhama ga Soviet Union e le kgato ya ntlha mo go fodisweng ga ntho e e bolayang ya Bopapa (Tshenolo 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Мамырские дереккөздердегі Украин Католик Шіркеуін жою

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

Makasin nangaidanaoniwid secuiar nkoikii ooibung'aisho oo Katoliki te nkitoria oo Soviet.

From Time Magazine, December 4, 1989:

Dari Majalah Time, 4 Disember 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.”

“Selepas Perang Dunia II, penganiayaan yang sengit tetapi pada umumnya kurang berdarah merebak ke Ukraine dan blok Soviet yang baharu, menimpa jutaan penganut Katolik Roma dan Protestan serta Ortodoks.”

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

Украин нь коммунизмын үед Католик шашин дарагдан хавчигдсан томоохон бүс нутаг хэмээн тодорхойлогддог.

Legalization of the Ukrainian Catholic Church

ᱤᱭᱩᱠᱨᱮᱱᱤᱭᱟᱱ ᱠᱟᱛᱷᱚᱞᱤᱠ ᱪᱟᱨᱪ ᱨᱮᱭᱟᱜ ᱟᱹᱭᱱ ᱢᱟᱱᱭᱟᱛᱟ

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

Satu tumpuan utama dalam perbincangan mengenai Ukraine ialah pengesahan undang-undang Gereja Katolik Ukraine yang telah lama diharamkan.

From Life Magazine, December 1989:

Ho Tsoa ho Makasine ea Life, Tšitoe 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.”

“ဘီရှပ် ကက်သလစ်အသစ် သုံးပါးကို မကြာသေးမီက ချက်ကိုစလိုဗေးကီးယား၌ ခန့်အပ်ခဲ့သည်။ ထို့ပြင် ဤလအတွင်း ဂေါ်ဘာချော့ဖ်သည် အီတလီသို့ သွားရောက်လည်ပတ်စဉ် ပုပ်ရဟန်းမင်း ဂျွန် ပေါလ် ဒုတိယနှင့် တွေ့ဆုံမည်ဖြစ်သည်—ယင်းသည် ကရင်မလင်နှင့် ဗာတီကန်တို့၏ ခေါင်းဆောင်များအကြား မျက်နှာချင်းဆိုင် တွေ့ဆုံခြင်း ပထမဆုံးအကြိမ် ဖြစ်သည်။ ထိုဆွေးနွေးပွဲများကြောင့် ဆိုဗီယက်ပြည်ထောင်စုအတွင်း နှစ်ပေါင်းများစွာ ပိတ်ပင်တားမြစ်ခံထားရသော ယူကရိန်း ကက်သလစ်အသင်းတော်ကို ဥပဒေနှင့်အညီ တရားဝင်အသိအမှတ်ပြုခြင်းသို့ ဦးတည်သွားနိုင်သည်။”

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

Ho tšwa go U.S. News & World Report, December 11, 1989:

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

“Ukuvuselelwa kwenkululeko yenkolo kulindeleke ukuba kuhlanganise nokususwa kokuvinjelwa okusemthethweni kweSonto LamaKatolika lase-Ukraine, elinamalungu ayizigidi ezinhlanu, eliye lasinda lisebenza ngasese kusukela ngo-1946 ngesikhathi uStalin eyala ukuba limuncwe eSontweni Lama-Orthodox laseRussia. Ukuthola ukugunyazwa ngokomthetho kweSonto lase-Ukraine kube enye yezinjongo eziyinhloko zikapapa.”

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

Majalah itu mengemukakan hal ini sebagai bukti melemahnya kendali ateistis dan pemulihan kuasa Katolik. Hal itu diidentifikasikan sebagai akibat langsung dari tekanan diplomatik Vatikan, dan sebagai suatu tonggak dalam penggenapan Daniel 11:40 dikemukakanlah Ukraina sebagai contoh yang nyata tentang Kepausan yang sedang memperoleh kembali pengaruh di wilayah bekas komunis.

Ukraine as Evidence of the Papacy’s Advance

И Украина чуулганы эрх мэдэл урагшилж буйн нотолгоо

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.”

Keretuhan komunisme bukan semata-mata sebagai perubahan politik, melainkan sebagai kekalahan rohani ateisme, suatu kemajuan geopolitik Kepausan, dan permulaan kembalinya Kepausan kepada dominasi dunia. Ukraina menjadi suatu kajian kes dalam pembongkaran penindasan agama Soviet dan suatu kemenangan strategik Roma di Eropah Timur. Hal ini melambangkan peralihan yang nyata daripada ateisme yang dipaksakan kepada pemulihan autoriti Katolik, dan pengesahan undang-undang terhadap Gereja Katolik Ukraina diperlakukan sebagai pengesahan nubuatan bahawa raja utara sedang menyapu habis raja selatan “seperti angin puyuh.”

Ukraine and the Broader Prophetic Sequence

Ukraine ndi Ndalama Zonse za Ulosi

  • 1798 – Papacy receives deadly wound.

    1798 – Kepausan menerima luka maut.

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

    1917 – Ho se lumele ho Molimo ho fallela Russia (Phetohelo ea Mabolsheviki).

  • 1989 – Soviet Union collapses.

    1989 – Kesatuan Soviet runtuh.

  • Ukraine – Catholic Church legalized.

    Украин — Католик сүмийг хуульчлан зөвшөөрөв.

  • Papacy regains geopolitical influence.

    Upapa uyaphinda uthola ithonya kwezepolitiki zomhlaba.

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

    United States akhirnya berada di bawah pengaruh Kepausan (Daniel 11:41).

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

    Seluruh dunia mengikutinya (Daniel 11:42–43).

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

UKraine e tsenya mo dikgato 3–4 e le karolo ya phetogo magareng ga go tlhoka tumelo ga Soviet le go busediwa ga tlhotlheletso ya Bopapa.

Sources Referenced in Ukraine Discussion

Эх Украин дахь хэлэлцүүлэгт ашигласан эх сурвалжууд

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (kerangka teologi utama)

Spirit of Prophecy

روحه نبوت்

  • The Great Controversy

    Perbalahan Agung

  • Selected Messages

    Mesej-Mesej Pilihan

  • Testimonies for the Church

    Testimonios para la Iglesia

Secular Press

Akhbar Dunyawi

  • Time Magazine

    ᠴᠠᠭ ᠬᠤᠭᠠᠴᠠᠭᠠᠨ ᠤ ᠰᠡᠳᠬᠦᠯ

  • Life Magazine

    Majalah Life

  • U.S. News & World Report

    Laporan Berita dan Dunia A.S.

Ukraine is mentioned in connection with:

Ukrajina je spomenuta u vezi s:

  • Post-World War II Catholic persecution

    Tadaw Katolik bayan Yaƙin Duniya na Biyu

  • Underground survival of the Ukrainian Catholic Church

    Подземное выживание Украинской Католической Церкви

  • Gorbachev–Vatican diplomacy

    Diplomasi Gorbachev–Vatican

  • Legal restoration of Catholic hierarchy

    Pemulihan sah hierarki Katolik

Summary of Ukraine’s Role in the Newsletter

Ringkasan Peranan Ukraine dalam Buletin Ini

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 berada sebagai kubu kuat Katolik yang ditindas di bawah ateisme Soviet. Pengesahan legal Gereja Katolik Ukraine menandakan pelemahan raja selatan. Pengaruh Vatican di Ukraine menunjukkan kebangkitan semula Kepausan, dan peralihan agama di Ukraine menjadi bukti nyata bahawa Daniel 11:40 sedang digenapi. Peristiwa-peristiwa yang berkaitan dengan Ukraine membentuk sebahagian daripada langkah pertama dalam penyembuhan luka maut Kepausan. Oleh itu, Ukraine dikemukakan bukan sebagai suatu peristiwa politik yang terpencil, melainkan sebagai suatu penanda nubuatan dalam gerakan-gerakan terakhir Daniel 11.