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.

Amma nu hiikaa Danʼel boqonnaa kudha tokko keessaa lakkoofsa kudha lamaan irratti argamu keessaa buʼaa isa tokko tokko amma ilaalla; sana booddee, sararoota waggoota “250” sadan seenaa lakkoofsota kudha tokko hanga kudha shaniitti galchina; inniis waraana Paaniyuum irratti bara Dhaloota Kiristoos dura 200tti raawwatame. Sararri waggoota “250” kan bara Dhaloota Kiristoos dura 457tti jalqabe, bara Dhaloota Kiristoos dura 207tti, gidduu yeroo waraana Raafiyaa irraa jalqabee waraana Paaniyuum irratti xumuramutti dhuma. “Waggoonni 250” sarara Neeroo keessatti jiran, seenaa tarkaanfii sadii Qostanxiinoosii wajjin xumuru; kunis waggoota 313, 321 fi 330n bakka buʼa. “Waggoonni 250” Ameerikaa Gamtoomanii immoo Adoolessa 4, 2026 irratti xumuru.

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.

ନେରୋଙ୍କ ବଂଶରେଖା ପଶୁର ପ୍ରତିମୂର୍ତ୍ତିର ପରୀକ୍ଷାକାଳର ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ—ପ୍ରଥମେ ଯୁକ୍ତରାଷ୍ଟ୍ରରେ, ଏବଂ ପରେ ବିଶ୍ୱରେ। ଖ୍ରୀଷ୍ଟପୂର୍ବ ୪୫୭ର ରେଖା ଟ୍ରମ୍ପଙ୍କୁ ସାମରିକ ଭାବରେ ଦୁଇଟି ଯୁଦ୍ଧର ମଧ୍ୟବିନ୍ଦୁରେ ସ୍ଥାପିତ କରେ। ୧୭୭୬ରୁ ପ୍ରସାରିତ ହୋଇଥିବା ସମୟାବଧିଟି ମଧ୍ୟ ଟ୍ରମ୍ପଙ୍କ ଶେଷ ରାଷ୍ଟ୍ରପତିତ୍ୱ ପାଇଁ ଏକ ମଧ୍ୟବିନ୍ଦୁକୁ ଚିହ୍ନିତ କରେ। ଏହି ରେଖାଗୁଡ଼ିକୁ ସଠିକ୍ ସ୍ଥାନରେ ରଖିବା ପାଇଁ, ଆମେ ପ୍ରଥମେ ଦ୍ୱାଦଶ ପଦ, ଏବଂ ରୁଷ ଓ ପୁଟିନଙ୍କ ପତନକୁ ଆଲୋଚନା କରିବୁ। ପରେ “୨୫୦” ବର୍ଷର ତିନୋଟି ରେଖା, ତାହାପରେ ହାସ୍ମୋନିୟ ବଂଶରେଖା। ଏହି ରେଖାଗୁଡ଼ିକ ସ୍ଥାପିତ ହେଲାପରେ, ଆମେ ପିତରଙ୍କୁ ପାନିଅମ୍‌ ସହ ସମରେଖିତ କରିବୁ। ଯେତେବେଳେ ଏହି ରେଖାଗୁଡ଼ିକ ସ୍ଥାପିତ ହେବ, ସେତେବେଳେ ଆମେ ଚିହ୍ନିପାରିବୁ ଯେ ୧୮ ଜୁଲାଇ ୨୦୨୦ର ସନ୍ଦେଶ କିପରି ସଂଶୋଧିତ ଓ ପ୍ରଖ୍ୟାପିତ ହେବା ଉଚିତ, ଏବଂ ଏହା ଯୋଏଲ ପୁସ୍ତକର ସନ୍ଦେଶ ବୋଲି।

King Uzziah of Judah & Ptolemy King of Egypt

Mootii Uziyaan kan Yihudaa fi Ptolemaayos Mootii Gibxii

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.

Seenaa lakkoofsi kudha tokko lola Raafiyaa keessatti raawwatame seenaa mootii Uziyaa wajjin wal-sima. Yommuu Isaayyaas ergaa rooba boodaa labsuuf qulqulleeffamee humneeffamu, waamichi isaa waggaa Uziyaan itti du’e keessa dhufe.

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.

Achi bara mootummaa Uziyaan duʼe keessa anis Gooftaa teessoo irra taaʼee, ol qabamee ol kaafamee jiru nan arge; uffanni isaa inni dheeraan mana qulqullummaa guute. Isaayyaas 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.

Duuti Uuziyaan finiin dura, finiin isaa finiin isaa duuba deemuun dura, finiin isaa finiin isaa dura mul’ateen finiin isaa, finiin isaa lola Raafiyaa irratti injifannoo booda yeroo gabaabaa keessatti ka’e finiin isaa Ptoleemii wajjin wal fakkaatee fi wal qixa ta’e ture. Uuziyaan fi Ptoleemiin mallattoolee mootii kibbaa garaan isaanii ol kaafameeti; isaan aangoo mootummaa isaanii aangoo waldaa wajjin walitti makuuf yaaluudhaan fininaan ka’u. Yommuu Uuziyaan waldaa fi mootummaa walitti makuuf yaale, lamxiin adda isa irratti ba’e mallattoo bineensichaa fakkeesse.

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.

Ergamaan sadaffaan isaan duukaa buʼee sagalee guddaadhaan akkana jedhe: Namni tokko yoo bineensichaafi fakkii isaa waaqeffate, mallattoo isaas adda isaarratti yookaan harka isaarratti fudhate, inni sun daadhii dheekkamsa Waaqayyoo, kan xoofoo dheekkamsa isaa keessatti utuu hin makamin dhangalaafame sana ni dhuga; ergamoota qulqulloota duratti, Hoolicha durattis ibiddaafi diinaadhaan ni dhiphatama. Aarri dhiphina isaaniis bara baraan ol ni baʼa; warri bineensichaafi fakkii isaa waaqeffatan, namni maqaa isaa mallattoo fudhatus, halkanii fi guyyaa boqonnaa hin qaban. Mulʼata 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.

በዚያን ጊዜ ዑዝያ ቤተ ክርስቲያንንና መንግሥትን ለማጣመር በዓመፃ ያደረገውን ሙከራ ከጀመረበት ጊዜ ጀምሮ ቀስ በቀስ የሞት ሂደትን ይወክላል። ከዚያም ከልጁ ጋር ለአሥራ አንድ ዓመታት ሥልጣኑ በመጨረሻ የደከመ የተባባሪ ንግሥናን ይወክላል። ዑዝያ ከዓመፁ በኋላ ለአሥራ አንድ ዓመታት ኖረ። ዓመፁ የተጀመረበት ጊዜ ቤተ ክርስቲያንና መንግሥት የሚጣመሩበትን እና የአውሬው ምልክት የሚግደብበትን የእሑድ ሕግ ይወክላል። ከአሥራ አንድ ዓመታት በኋላ ሞተ፤ ይህም የይሁዳ ደቡባዊ መንግሥት ንጉሥ እንደ ሆነ የግዛቱን መጨረሻ ይወክላል፤ ይህም የክብሩ ምድር ነበረች፥ እርስዋም ዩናይትድ ስቴትስ ናት።

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.

በነቢያዊ ግንኙነት ከጶሎሜዎስ ጋር በሚታይበት መልኩ፣ ዑዝያ ይሁዳን፣ የክብር ምድርን እና ከእምነት የወደቀውን ፕሮቴስታንቲዝም ይወክላል፤ ሆኖም ጶሎሜዎስ ግብጽን ይወክላል፣ እርስዋም የዘንዶው ኃይል ናት፣ ሃይማኖቷም መንፈሳዊነት ነው። እነዚህ ሁለቱ ነገሥታት እንደ ተጓዳኝ መስመሮች ሲቆጠሩ፣ ዑዝያ የክብር ምድር ምሳሌ መሆኑን ያቆማል፤ እናም በአንድነት የሁለት አሕዛብ ምልክት ይሆናሉ። ግብጽና ይሁዳ የመንፈሳዊነትና የከእምነት የወደቀ ፕሮቴስታንቲዝም ሃይማኖቶች ምልክቶች ናቸው። እነርሱ የመንግሥትና የቤተ ክርስቲያን ምልክት ናቸው። እንደ አንድ ምልክት በአንድ ሲሰለፉ የሚወክሉት የመንግሥታዊ ጥበብና የቤተ ክርስቲያናዊ ጥበብ ሁለት አሕዛብን ያካትታሉ፤ እንደ ሜዶንና ፋርሳውያን እንደነበሩት፣ እንደ ፈረንሳይ ግብጽና ሰዶም እንደነበረችው፣ እንደ አሜሪካ ሪፐብሊካንና ፕሮቴስታንት ቀንዶች እንደሆኑት፣ እንዲሁም የእስራኤልና የይሁዳ ሰሜናዊና ደቡባዊ መንግሥታት እንደነበሩት፣ እንዲሁም አረማዊ ሮምና ጳጳሳዊ ሮም እንደነበሩት። እንደ ሁለት መንግሥታት ምልክት፣ ዑዝያና ጶሎሜዎስ ሁለቱም በኢየሩሳሌም ቤተ መቅደስ ውስጥ መሥዋዕት ለማቅረብ በፈለጉበት በኢየሩሳሌም ቤተ መቅደስ አማካኝነት በነቢያዊ ሁኔታ እርስ በርሳቸው ተያይዘዋል። ሁለት አሕዛብ፣ ሁለቱም በዚያው መቅደስ ላይ ዓመፅ የሚያደርጉ።

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.

Maqaaniin kun akka hubatamu baay’ee barbaachisaa dha; finciloonni mootota lamaanis walumaa galatti mana qulqullummaa Yerusaalem wajjin walqabata qabu; kunis fakkeenya mana qulqullummaa sanaa dha, iddoo Daani’eel boqonnaa kudhan keessatti Kiristoosin arge. Seenaa mootota lamaan kanaas waraana Yuukireen irratti wal simata; akkas gochuudhaanis bara 2014 keessatti dhugaa-baatummaa isaanii jalqabu. Isaan lamaan iyyuu mo’icha waraanaatiin ol kaafaman; kunis lakkoofsa kudha tokko keessatti lola Raafiyaa’n bakka buufameera. Raafiyaan daangaa mootummaa ja’affaa raajii Macaafa Qulqulluu ti, akkasumas gamtaa sadii keessaa kan seera Dilbataa ti. Innis daangaa ce’umsa waldaa waraantuutti irraa gara waldaa mo’attuutti ta’eedha.

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.

2014 ପରେ, ସବୁଠାରୁ ଧନୀ ରାଜା 2015 ମସିହାରେ ରାଷ୍ଟ୍ରପତି ପଦ ପାଇଁ ପ୍ରତିଯୋଗିତା କରିବାର ନିଜ ଉଦ୍ଦେଶ୍ୟ ଘୋଷଣା କଲେ। 2020 ମସିହାରେ, ଗଣତାନ୍ତ୍ରିକ ନୁହେଁ ବରଂ ରିପବ୍ଲିକନ୍ ଶିଙ୍ଗକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ସେହି ସବୁଠାରୁ ଧନୀ ରାଜା ତାହାର ଘାତକ ଆଘାତ ପ୍ରାପ୍ତ କଲା, ଯାହା ପରେ ସୁସ୍ଥ ହେବାକୁ ଥିଲା। 2022 ମସିହାରେ ଉକ୍ରେନୀୟ ଯୁଦ୍ଧ ତୀବ୍ରତର ହେଲା। ପରେ, 2024 ମସିହାର ନିର୍ବାଚନରେ, ପଦ ତ୍ରୟୋଦଶର ପୂରଣରେ ଟ୍ରମ୍ପ ପୁନର୍ଆଗମନ କଲେ। 2023 ମସିହାର ଜୁଲାଇ ମାସରେ, ଅରଣ୍ୟରେ ଏକ ସ୍ୱର ଧ୍ୱନିତ ହେଲା। 31 ଡିସେମ୍ବର 2023 ରେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଶିଙ୍ଗ ପୁନରୁତ୍ଥିତ ହେଲା; ଏବଂ 2024 ମସିହାର ନିର୍ବାଚନରେ, ଯେତେବେଳେ ଟ୍ରମ୍ପ ପୁନଃ ଫେରିଲେ, ରିପବ୍ଲିକନ୍ ଶିଙ୍ଗ ମଧ୍ୟ ସେପରି ପୁନରୁତ୍ଥିତ ହେଲା; ଏବଂ ପରେ 2025 ମସିହାରେ ମନ୍ଦିର ପରୀକ୍ଷାର ଆଗମନ ସହିତ ଭିତ୍ତିସ୍ଥ ପରୀକ୍ଷାର ଶେଷ ହେଲା।

1989

1989

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

1989 ውስጥ የተከፈቱት እውነቶች ሁለት ክፍል ያላቸው ነበሩ። የተሐድሶ እንቅስቃሴዎች ያላቸው ትንቢታዊ ትይዩነቶችና የዳንኤል አሥራ አንድ የመጨረሻ ስድስት ቁጥሮች በአንድ ጊዜ ተከፈቱ። የቁጥር አርባን የመጀመሪያ መልእክት ለመመሥረት የተጠቀሙ አንዳንድ ትንቢታዊ ደንቦች አሉ። ከእነዚያ እውነቶች አንዳንዶቹ አሁን እነዚያ ትንቢታዊ ዕንቁዎች የተገኙበት የዚያው ቁጥር የተሰወረ ታሪክ ቁልፍ ሆነዋል። አንድ ምሳሌ እሰጣችኋለሁ።

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.

Bara 1989tti keessaa, keessatti jechoonni ja’an dhumaa Daniel maal akka bakka bu’an ilaalchisee hubannoon tokkummaan qabame Adventism keessatti hin turre. Hanqinni tokkummaa sun karaa lama qaba ture. Hiikni jechoota sanaa maal akka ta’e irratti waliigalteen hin turre. Warri jechoota sana hubachuu qabna jedhan yaada namtolchee isaanii, ti’ooloojii Pirotestaantizimii gantummaa fi Katolikizimii wajjin makame, dhaala angafummaa isaanii kan abbootii isaanii irraa argatan—gaddisa 1863 keessatti, yeroo isaan gantummaa bu’uuraa Yerobi’aam keessatti gahee raajicha abboomamuu diduu sana raawwatan—dhiheessan. Yaadoleensaanii dhuunfaa jechoota sana maal akka ta’an ilaalchisee, yoo baay’ate, hiika dhuunfaa qofa turan. Yaadni isaanii waa’ee jechoota sanaa, yookaan hojii raajii bu’uuraa irratti faallaa ture, yeroo hedduus hundee yaada isaan mataan isaanii jechoota sanaaf kaa’anitti illee mormaa ture.

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!

Wanti keesit keessatti argine hiika wal irraa hin cinne, wal-simu taʼe kan keeyyata jahan hundumaa ture. Ergaa wal-simu taʼe sana argineetu na jajjabeesse hubannaa koo dhiheessuuf, yeroo ani guutummaan Adventizimiin waan ani hubadhe sana akka mormu beekuttis. Wanti keenya keeyyata sana irraa hubanne jalqabatti bara 1996 keessatti maxxanfame; hubannaan achitti ibsame immoo akkuma waggootni soddomaa ol taʼan darbanii adeemanitti caalaatti jabaachaa qofa dhufe!

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.

Yoo ati barruu yeroo jalqabaatiin majala *Yeroo Dhumaatii* keessatti caqasame ilaalte, *Testimonies*, jildii 9, fuula 11 ni argatta. Waggaa shan 9/11 dura, majalichi 9/11n jalqaba. Hubannoowwan na jajjabeessan keessaa tokko immoo yeroo “yeroo dhumaatti” jedhamutti, aayata afurtama keessatti, mootummoonni kaabaa fi kibbaa humnoota hafuuraa malee humnoota sirrii miti jechuun hubachuu ture. Yeroo sana, obboleettiin White kitaaboleen Daani’elii fi Mul’ataa kitaaba tokko ta’uu isaanii, akkasumas sararri raajii Daani’el keessatti jiru sun Mul’ata keessatti Yohaannis irraa fuudhamuu isaa akka jette duraanan beeka ture. Ani Mul’ata boqonnaa kudha tokko keessatti, isa seenaa naannoo yeroo dhumaatii bara 1798tti raawwatametti, argadhe; ibsi obboleettii White boqonnaa sana irratti kennite Faransaay hafuuraan Gibxii ta’uu ishee ifatti barsiisa; akkasuma immoo Mul’ata boqonnaa kudha torba keessatti, sagaagaltuun bineensa irra taa’te sun hafuuraan Baabilon ta’uu ishee irratti isheen hamma kanaa ifa turte.

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.

Humni Aangto jiuri gipa sakgni bilak donganiko The Great Controversy-o agananio parakaha, aro ua agananirang John aro Danielni sakkiko apsan pindikaha. Daniel ki chapter chikkungchiako king of the south-ni bidingo agananiara Egypt-ko sason ka∙gipa bilak ong∙a, aro king of the north-ni bidingo agananiara Babylon-ko sason ka∙gipa bilak ong∙a. Sastroni Kattarang aro Katchinikgipani Gisiko apsan dakgrikanio Daniel aro Revelation-ko apsan rim∙e sakkiko mesokna gita bebera∙gijagipa theologian-saoba, ba an∙tangko an∙tangan nokma dakgipa aro self-supporting ministry-ko dilgipa bebera∙gijagipa nokma-saobaonade angara da∙alaba je bebera∙ani bidingo satyako songdongna man∙aha, uko jechakna gita da∙o pangnan bi∙jagipa ong∙a.

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.

ራፍያ ውግእ ከም ምልክት ገይሮም ጶሎሜዎስን ዑዝያን፡ ልቦም ምስ ተዓበየ ድሕሪኡ ዝኽሰት ሳዕቤንን ምርዳእ፡ ጶሎሜዎስ ነቲ ብትንቢታዊ ውክልና ናይ ሮሜ ዝውከል ሓይሊ ዝስዕር ሓይሊ ጐበና ከም ዝውክል፣ ነቲ ኣብ ቍጽሪ ዓሰርተን ኣብ 1989 ንጶሎሜዎስ ዝስዕር ዝነበረ ብውክልና ዝሰርሕ ሓይሊ ግና መወዳእታ ከም ዝስዓር ብዝብል ሓቂ እዩ ዝመሓደር። እቶም ታሪኻዊ ፍልልያት ብዕላማ ዝተቐመጡ እዮም፣ ኣገደስቲ እውን እዮም።

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.

ኡዝያ ቤተ ክርስቲያንንና መንግሥትን አንድ ለማድረግ ሲሞክር የአውሬውን ምልክት ይቀበላል፤ ኡዝያም የክብር ምድር ነው፣ እና የክብር ምድር በ1989 መልእክቱ መጀመሪያ ውስጥ ዋና ክርክር ነበረች። የክብር ምድር ዩናይትድ ስቴትስ ናትን፣ ወይስ የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን? በዚያን ጊዜ የክብር ምድር የአድቬንቲስት ቤተ ክርስቲያን ናት ብለው በተሳሳተ አስተሳሰብ የቆሙት፣ እንዲሁም አሁንም ቢሆን በዚያ ላይ የሚቆዩ ማናቸውም ሰዎች፣ የአርባ አምስተኛው ቁጥር የክብር ቅዱስ ተራራ በግልጽ የእግዚአብሔር ቤተ ክርስቲያን ነበር ብለው ይከራከራሉ፤ ስለዚህም ለእነርሱ ተራራና ምድር አንድ ምልክት ናቸው ማለት ነበር። መደበኛ የሰው አመክንዮ ነው እንጂ ብዬ እገምታለሁ።

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.

ኡዝያህ ክቡር ምድር ነው፣ ጶሎሜዎስም ግብፅ ነው። ኡዝያህ፣ እንደ ክቡር ምድር፣ የፕሮቴስታንቲዝምና የሪፐብሊካኒዝም ሁለቱን ቀንዶች አሉት። የጶሎሜዎስ የፖለቲካ መገለጫ ኮሚኒዝም እና የተለያዩ ቅርጾቹ ናቸው፤ የጶሎሜዎስ የሃይማኖት መገለጫ ደግሞ መንፈሳዊነት እና የተለያዩ ቅርጾቹ ናቸው። የዘንዶው ኃይል አንዱ ባሕርይ ህብረት መሆኑ ነው፤ ነገር ግን ሐሰተኛው ነቢይ፣ እርሱም ክቡር ምድር የሆነው፣ ሁለት ቀንዶች ያሉት አንድ ነጠላ ሕዝብ ነው።

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.

1989 keessatti Sooviyeet Yuuniyeeniin balleeffamuun, Daani’el boqonnaa kudha tokko lakkoofsa afurtama keessatti Ameerikaan humna bakka-bu’aa abbaa-phaaphaasii akka taate mirkaneesse. Dhugaan kun gahee bineensa lafaa gaanfa lamaa kan Mul’ata boqonnaa kudha sadi keessatti ibsame wajjin wal-simma; sababiin isaas kitaaboleen lamaan tokkoo dha.

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.

Anis bineensota kan biraa lafa keessaa ol ba’u arge; inni gaanfa lama akka hoolaa qaba ture, garuu akka jawwee dubbata ture. Innis aangoo bineensa isa jalqabaa hundumaa isa duratti hojjeta; lafti fi warri ishee keessa jiraatanis bineensa isa jalqabaa, kan madaan isaa du’a fidaa ture fayye, akka waaqeffatan godha. Mul’ata Yohaannis 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.”

Mul’anni kudhan sadii akka aangoo bakka bu’aa Phaaphaasii taʼetti ibsa; sababni isaas bineensi lafaa sana “aangoo hundumaa kan” bineensa galaanaa keessaa baʼe isa “fuuldura isaa duratti” raawwata. Lakkoofsa lammaffaatti immoo, dragoongiin mootummaa Roomaa waaqeffannaa ormaa Phaaphaasiidhaaf humna isaa, teessoo isaa fi aangoo guddaa isaa kenne ture. Jechi “power” jedhamee hiikame humna jechuudha; garuu lakkoofsa kudha lammaffaatti jechi biraa “power” jedhamee hiikame jira; hiikni isaa “aangoo kennameef” jechuudha.

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.

Yunaytid Isteets papacy ti bakka-bu’aa ta’een humna dha; papacy sun immoo Roomaa waaqeffannaa butaa (pagan Rome) tiin fakkeeffamee ture; Roomaan waaqeffannaa butaa akkuma lakkoofsa lama keessatti ibsameetti deeggarsa waraanaa fi dinagdee isaa papacyf kenne. Kana gochuudhaan Roomaan waaqeffannaa butaa Yunaytid Isteetsiin fakkeessite; isheenis hojii xuraa’aa humna papalaa raawwachuuf “gaariiwwan, dooniiwwan fi fardeen yaabbattoota” ishee ni kenniti.

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.

Yeroo waraanni sadan kan lakkoofsa kudhan, kudha tokko fi kudha shan keessatti ibsaman seenaa keessatti raawwatamanitti, Antiochus Magnus waraana hundumaa keessatti argamee ture. Dhugaan kun aangoon waraana sadan sanaan bakka buufame humna bakka-bu’aa bineensaa akka ta’e ifa godha; sababiin isaa yeroo hunda Antiochusuma waan ta’eef, akkasumas Antiochus bara 1989 keessatti humna bakka-bu’aa Ameerikaa ture.

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.

ቁጽሪ ድሕሪ ዓሰርተ ሽዱሽተ ዘሎ ሕጊ ሰንበት ዝመርሕ ሰለስተ ውግኣት፡ ምልክት ኣልፋን ኦሜጋን ይህቡ፣ ከምኡውን ኣወቃቕራ ሓቂ ይህቡ። ኣብቲ ቀዳማይ ውግእን ኣብቲ ሳልሳይ ውግእን እታ ሕቡራት መንግስታት ኣሜሪካ እያ፣ እዚ ድማ ኣብቲ ቀዳማይን ኣብቲ መወዳእታን ውግእ ኣልፋን ኦሜጋን ከም ዘሎ ይለልይ። እቶም ናብቲ ኣብ ቁጽሪ ዓሰርተ ሽዱሽተ ዘሎ ሕጊ ሰንበት ዝመርሑ ሰለስተ ውግኣት ድማ ምልክት ሓቂ ይህቡ። ናዚ ዩክሬን ዝኾነ ብወኪል ዝሰርሕ ሓይሊ፡ ኣብቲ ቃል እብራይስጢ “truth” ዘሎ ኣወቃቕራ ውሽጢ ናይቲ ማእከላይ ወይማርክ ዕልወት ዝውክል ኣብ ማእከል ዘሎ ውግእ እዩ። እዞም ሰለስተ ውግኣት ካብ 1989 ክሳዕ ሕጊ ሰንበት ይውክሉ፣ ማለት ድማ እታ ኣብ ቁጽሪ ኣርብዓ ዘላ “ሕቡእ ታሪኽ” ከም ዝውክሉ ማለት እዩ።

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.

Lakkoofsi kudha tokkoffaa kan Mul’ata kudha tokkoffaa, bara 2023 akka yeroo gaanfiwwan lamaan iyyuu du’aa kaafamanitti adda baasa. Daani’el boqonnaa kudha tokkoffaa, lakkoofsi kudha tokkoffaas seenaa yeroo isauma sana adda baasa. Sararri raajii keessaa fi sararri raajii alaa bara 2023 keessatti wal simatu. Sararri keessaa “waan” Daani’el hubate dha; sararri alaas “mul’ata” inni hubate dha.

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.

ଦାନିଏଲ ଯେଉଁ ମନ୍ଦିର-ପରୀକ୍ଷାକୁ ଉଦାହରଣ ସ୍ୱରୂପ ଦର୍ଶାଉଛନ୍ତି, ସେହି ପରୀକ୍ଷା ବାଇଶତମ ଦିନରେ ଆରମ୍ଭ ହୋଇଥିଲା; ଏବଂ 9/11 ପରେ ବାଇଶ ବର୍ଷ—ଯେଉଁ ସମୟବିନ୍ଦୁରେ ଯିଶାୟ ମନ୍ଦିରରେ ପ୍ରବେଶ କଲେ—ତାହା ଆପଣଙ୍କୁ 2023 ମସିହାକୁ ନେଇଯାଏ। ଯିଶାୟ, ଉଜ୍ଜିୟଙ୍କର କୁଷ୍ଠରୋଗ ସହିତ ଏଗାରୋ ବର୍ଷ ଜୀବନଯାପନ ପରେ ତାଙ୍କର ମୃତ୍ୟୁକୁ, 9/11ରେ ଚିହ୍ନିତ କରନ୍ତି। ମନ୍ଦିର ନିର୍ମାଣର କାର୍ଯ୍ୟ ପ୍ରଥମେ ଭିତ୍ତି ପ୍ରତିଷ୍ଠା କରିବାରେ ଅନ୍ତର୍ଭୁକ୍ତ, ଏବଂ ତାହା ପରେ ମନ୍ଦିରକୁ ନିର୍ମାଣ କରି ଶିରୋପାଷାଣ ସ୍ଥାପନ କରାଯାଏ; ଯାହା ପରେ ତୃତୀୟ ଲିଟମସ୍-ପରୀକ୍ଷାକୁ ନେଇଯାଏ, ଯାହା ଲେବୀୟ ପୁସ୍ତକ ତେଇଶର ରେଖାରେ ତୂରୀ-ପର୍ବ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି। ସନାତନ ସୁସମାଚାରର ଆନ୍ତରିକ କାର୍ଯ୍ୟ, ବାହ୍ୟ ରେଖାର ଇତିହାସ ଅବଧିରେ ସମ୍ପନ୍ନ ହୁଏ। ଏଗାରୋତମ ପଦରେ ପୁତିନଙ୍କୁ ପ୍ଟୋଲେମୀ ଦ୍ୱାରା ଆଦିରୂପ ଭାବେ ଦର୍ଶାଯାଇଛି, ଏବଂ ରାଜା ଉଜ୍ଜିୟ ଦକ୍ଷିଣର ରାଜାଙ୍କ ଏହି ଉଦାହରଣ ପାଇଁ ଦ୍ୱିତୀୟ ସାକ୍ଷ୍ୟ ପ୍ରଦାନ କରନ୍ତି—ଯିଏ ସାମରିକ ସଫଳତା ଦ୍ୱାରା ଉନ୍ନତ ହୁଏ, ଏବଂ ପରେ ଧର୍ମର କ୍ଷେତ୍ରରେ ନିଜକୁ ପ୍ରବେଶ କରାଇବାର ଚେଷ୍ଟା କରେ।

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.

የደቡብም ንጉሥ በቍጣ ይነሣ፥ ወጥቶም ከእርሱ ጋር፥ ከሰሜን ንጉሥ ጋር ይዋጋል፤ እርሱም ብዙ ሕዝብ ያሰለፋል፤ ነገር ግን ያ ሕዝብ በእጁ ይሰጣል። ያንም ሕዝብ ካጠፋ በኋላ ልቡ ይታበያል፤ እልፍ አእላፋትንም ይጥላል፤ ነገር ግን በዚህ አይበረታም። ዳንኤል 11፥11፣ 12።

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

Uriah Smith Ptolemy Philopator seenaa fi yaalii inni mana qulqullummaa Yerusaalem keessatti aarsaa dhiheessuuf godhe irratti ibsa.

“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.

“ቶለሚ ድል እንዴት በመልካም ሁኔታ መጠቀም እንዳለበት የሚያስችለው ጥበብ አልነበረውም። ስኬቱን በቀጥታ ተከትሎ ብሄድ ኖሮ፣ ምናልባት የአንቲዮክስ መንግሥት ሁሉ ጌታ በሆነ ነበር፤ ነገር ግን ጥቂት ማስፈራሪያዎችና ጥቂት ዛቻዎች ብቻ በማድረግ ተርኮ፣ ለእንስሳዊ ምኞቶቹ ያልተቋረጠና ያልተገደበ መስጠት ይችል ዘንድ ሰላም አደረገ። እንዲሁም ጠላቶቹን ካሸነፈ በኋላ፣ በገዛ ክፉ ልማዶቹ ተሸነፈ፤ ሊያቆም የቻለውን ታላቅ ስም ረስቶ፣ ጊዜውን በግብዣና በርኵሰት አሳለፈ።”

“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.

“Milkaaʼina isaatiin onneen isaa ol ol kaafame; garuu inni isaatiin jabaate irraa fagoo ture; sababiin isaas, itti fayyadama ulfina hin qabneen inni isa irraa godhe, mataa isaatiin illee namoonni mootummaa isaa jala jiran akka isa irratti kaʼan godhe. Garuu ol ol kaafamuun onnee isaa caalaatti addumaan kan mulʼate hojiiwwan inni Yihudoota wajjin raawwate keessatti ture. Yerusaalem dhufee achitti aarsaalee dhiʼeesse; akkasumas seeraa fi amantii iddoo sanaa faallaa taʼee gara iddoo hundumaa caalaa qulqulluu mana qulqullummaa sanaa seenuu baayʼee hawwa ture; garuu, rakkinaan guddaadhaan taʼus, waan irraa ittifameef, iddoo sana dheekkamsa saba Yihudootaa guutuu irratti qabuun bobaʼaa gad lakkisee baʼe; achumaanis isaan irratti ariʼatama hamaa fi gara-jabeessa taʼe jalqabe. Iskindiriyaatti, bakka Yihudoonni bara mootummaa Aliksaandarii jalqabee qubatanii turan, mirga lammiilee baayʼee filatamoo taʼanii itti gammadan keessatti, ariʼatama kana keessatti namoonni kuma afurtamni akka Eusebius jedhu, kuma jahaatamni akka Jerome jedhu, ajjeefaman. Kaʼumsi warra Gibxii fi qalamni Yihudootaa, dhugumatti, mootummaa isaa keessatti isa jabeessuuf kan qophaaʼe hin turre; kana irra garuu isa guutummaatti jechuun ni dandaʼama akka badu gochuuf gahaa ture.” 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.

217 BC-tti Raafiyaatti Ptoleemee Philophoor mootummaa waraanaan moʼachuun, Ptoleemee hin jabeessine; garuu “garaa isaa ol kaase.” Akkuma milkiin waraanaa mootii Uziyaa garaa isaa ol kaase, akkasumas injifannoon waraana Yukireen keessa jiru Puutiin hin jabeessu; garuu “garaa isaa ol kaasa.”

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.

Uuziyaan guutummaa loltoota isaatiif gaachana, eeboo, qophee waraanaa, uffata sibiila irraa hojjetame, xiyyaa fi furbata dhagaa darbatu qopheesse. Innis Yerusaalem keessatti mi’a waraanaa ogeessota ogummaa qabanin qophaa’e, akka isaan gammoojjiiwwanii fi dallaa cimsitoota irra kaa’amanitti, xiyyaa fi dhagaa guguddaa ittiin darbatan hojjechiise. Maqaan isaas fagoo baay’ee babal’ate; sababni isaas hamma inni jabaatutti gargaarsa dinqisiisaa argate. Inni jabaa ta’ee erga booddee garuu gara badiisa isaatti garaan isaa ol ka’e; inni Waaqayyo Gooftaa isaa irratti yakke, mana qulqullummaa Waaqayyoo keessa seenes iddoo aarsaa ixaanaa irratti ixaana aarsuuf seene. 2 Seenaa Bara Baraa 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.

Waan kibban lamaan kanneen moʼannoo waraanaatiin garaan isaanii ol kaafame, mana qulqullummaa isa tokkicha seenuudhaan aarsaa dhiʼeessuuf yaalan; hojii kana raawwachuun garuu lubicha qofaaf eeyyamame ture. Haala lameenuu keessatti, luboonni yaalii mootota of tuultotaa kanaa ni morman. Mootiin tokko achiis Yihuudoota irratti haaloo baʼuu jalqabe; inni kaan immoo lammiitti isaa irratti dhukkuba lamxaaatiin rukutame.

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.

Azaariyaan wadaajichi isa duukaa seenee, isa wajjinis wadaajota Waaqayyoo keessaa namoota jajjaboo ta’an saddeettama turan. Isaanis mooticha Uziyaa dura dhaabatanii, akkana isaan jedhan; Yaa Uziyaa, ixaana Waaqayyoof aarsuun kan siif ta’u miti; inni kan wadaajota ilmaan Aaroon warra ixaana aarsuuf qulqulleeffamanii ti; iddoo qulqulluu keessaa ba’i; ati yakkiteertaatii; kunis Waaqayyo Gooftaa biraa ulfina siif hin ta’u. Uziyaan immoo dheekkame; ixaana aarsuufis qodaa ixaanaa harka isaa keessatti qabatee ture; yeroo inni wadaajotatti dheekkamaa turettis, keessaa manaa Waaqayyoo, cina iddoo aarsaa ixaanaa biraa, fuula wadaajotaa duratti lamxiin adda isaa irratti bahe. Azaariyaan angafa wadaajichaa fi wadaajonni hundinuu isa ilaalan; kunoo, adda isaa irratti lamxaa’eera; isaanis achii isa ari’an; innis mataan isaa iyyuu saffisee ba’e, sababii Waaqayyo isa rukuteef. Uziyaan mootichis hamma guyyaa du’a isaatti lamxiidha ture; lamxii ta’ee mana addaa keessa jiraate; inni mana Waaqayyoo irraa citee ture; ilmi isaa Yootaam immoo mana mootichaa irratti ta’ee, saba biyyaas bulchaa ture. Hojii Uziyaa hafan, warra jalqabaa fi warra dhumaa, Isaayyaas raajiin ilmi Amooz barreesse. 2 Seenaa Baraa 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.

Bara 2014 keessatti, warri addunyaa to’achuuf tattaafatan kan Awurooppaa fi mootummaa Obaamaa biyya Yukireen irratti warraaqsa halluu jalqaban. Bara 2022 immoo Raashiyaan weerara jalqabde; kunis dhuma irratti gara injifannoo Puutin fi Raashiyaatti geessa; isaanis mootota kibbaa jechuun Ptolomii fi Uziiyaan bakka bu’aniiru. Lakkoofsi kudha lamaan akka jedhu, injifannoo Puutin booddee, “inni garaan isaa ol in ka’a; kuma kudhan hedduus ni darbachiisa; garuu kanaan hin jabaatu.” Sana booddee seenaa keessatti kufaatii mootummaa isaa suuta suuta itti fufu galmeeffama.

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.

Dhalaa suuta suutaan gara du’a isaatti geesse; yeroo Antiochus Guddichi badiinsa isaa Raphia irratti ga’eef haaloo ba’u, Antiochus amma kanaan dura Ptolemy Philopator wajjin wal qabatee hin ture; yeroo sana immoo inni daa’ima xinnoo tokko, kan yeroo sana mootummaa Gibxii bulchaa ture, wajjin wal ilaallachaa ture. Daa’imni mallattoo dhaloota dhumaa ti; kanaaf sadarkaa tokko irratti mootichi daa’imaa inni Antiochus Panium irratti mo’atu dhaloota mootummaa kibbaa isa dhumaa dha. Sadarkaa hojii irraatti mootichi daa’imaa kun humna Antiochusii wajjin wal bira qabamee yeroo ilaalamu dadhabina bakka bu’a.

“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.

ପ୍ଟୋଲେମି ଫିଲୋପାଟର ଏବଂ ଆଣ୍ଟିଓକସଙ୍କ ମଧ୍ୟରେ ସମ୍ପନ୍ନ ହୋଇଥିବା ଶାନ୍ତି ଚୌଦ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ରହିଲା। ଏହି ମଧ୍ୟବେଳରେ ପ୍ଟୋଲେମି ଅତ୍ୟଧିକ ମଦ୍ୟପାନ ଓ ଭୋଗବିଲାସର କାରଣରେ ମରିଗଲେ, ଏବଂ ତାଙ୍କ ସ୍ଥାନରେ ତାଙ୍କ ପୁତ୍ର ପ୍ଟୋଲେମି ଏପିଫାନେସ ରାଜ୍ୟାରୋହଣ କଲେ, ସେ ସମୟରେ ସେ ମାତ୍ର ଚାରି କିମ୍ବା ପାଞ୍ଚ ବର୍ଷର ଏକ ଶିଶୁ ଥିଲେ। ସେହି ସମୟରେ ଆଣ୍ଟିଓକସ ତାଙ୍କ ରାଜ୍ୟରେ ବିଦ୍ରୋହ ଦମନ କରି, ପୂର୍ବଦିଗର ଅଞ୍ଚଳଗୁଡ଼ିକୁ ଅଧୀନ କରି ସେଗୁଡ଼ିକୁ ଆଜ୍ଞାପାଳନରେ ସ୍ଥିର କରିଦେଇଥିଲେ, ଏବଂ ଏପରିକରି ଯେବେ ଯୁବକ ଏପିଫାନେସ ମିଶରର ସିଂହାସନରେ ବସିଲେ, ସେ କୌଣସି ଅଭିଯାନ ପାଇଁ ସ୍ୱଚ୍ଛନ୍ଦ ଥିଲେ; ଏବଂ ନିଜ ଅଧିପତ୍ୟ ବିସ୍ତାର ପାଇଁ ଏତେ ଉତ୍ତମ ସୁଯୋଗକୁ ହାରାଇବା ଉଚିତ ନୁହେଁ ବୋଲି ଭାବି, ସେ “ପୂର୍ବବର୍ତ୍ତୀଠାରୁ ବଡ଼” ଏକ ବିପୁଳ ସେନା ଉଠାଇଲେ (କାରଣ ସେ ତାଙ୍କ ପୂର୍ବ ଅଭିଯାନରେ ବହୁ ସାମରିକ ଶକ୍ତି ସଂଗ୍ରହ କରିଥିଲେ ଏବଂ ବହୁ ସମ୍ପଦ ଅର୍ଜନ କରିଥିଲେ), ଏବଂ ଶିଶୁ-ରାଜାଙ୍କ ଉପରେ ସହଜ ବିଜୟ ଲାଭ କରିବେ ବୋଲି ଆଶା କରି ମିଶର ବିରୋଧରେ ଯାତ୍ରା କଲେ। ସେ କିପରି ସଫଳ ହେଲେ, ଆମେ ତାହା ଏବେ ଶୀଘ୍ରେ ଦେଖିବୁ; କାରଣ ଏଠାରୁ ଏହି ରାଜ୍ୟଗୁଡ଼ିକର କାର୍ଯ୍ୟକଳାପରେ ନୂତନ ଜଟିଳତାମାନେ ପ୍ରବେଶ କରେ, ଏବଂ ଇତିହାସର ମଞ୍ଚରେ ନୂତନ ପାତ୍ରମାନେ ପରିଚିତ ହୁଅନ୍ତି।” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

ଦକ୍ଷିଣର ରାଜା

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.

ራሻያ ከመጨረሻ ደረጃዎቿን በአጭሩ ማቅረብ፣ የትንቢታዊው የደቡብ ንጉሥ የመጨረሻ ደረጃዎችን ማቅረብ ነው። በ1798 በዘመኑ መጨረሻ ወደ ትንቢታዊ ታሪክ የገባው መንፈሳዊ የደቡብ ንጉሥ ያለው አንድ ትንቢታዊ ባህርይ—መጨረሻው እንዴት እንደሚመጣ ነው። ይህ ደግሞ የሰሜን ንጉሥና የሐሰተኛው ነቢይ ትንቢታዊ ባህርይ ነው። ዓለምን ወደ አርማጌዶን የሚመሩት እነዚህ ሦስት ኃይሎች እያንዳንዳቸው በእግዚአብሔር ቃል በተለይ የተለየ መጨረሻ አላቸው። በፑቲንና በራሻያ ላይ የሚደርሰው ማንኛውም ነገር፣ በደቡብ ንጉሥ ያለፉ መስመሮች አስቀድሞ ተመስሎ የተገለጸ ይሆናል።

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.

Hafuura mootii hafuuraa kibbaa fakkeenyaan kan agarsiifaman, hafuuraan mootii kibbaa isa jalqabaa kan ture Faransaayii warraaqsaa Waaqayyoon waakkatu sanaa yeroo Warraaqsaa keessatti raawwatameen fakkeeffaman. Badiinsi mootummaa kibbaa badiinsa mooticha kibbaa of keessatti hammata. Badiinsi Naappoliyoon badiinsa Faransaayii wajjin wal-simta; akkasumas mootummaa kibbaa isa itti aanu, innis Raashiyaa ture, badiinsa isaa wajjin waliigala. Raashiyaa akka mootii ammayyaa kibbaa taatee warraaqsaan jalqabde; akkuma Faransaayii, akka mootii kibbaa taatee, warraaqsaan jalqabdeetti.

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.

Warraaqsi jechuun amala jawwee ti; jawween kun mallattoo mootota kibbaa ti. Jawween, jechuun mallattoo mootummaa kibbaa isa jalqabaa, Seexana; yeroo inni dhuma waggaa kumaatti warraaqsa yaalu, ibiddi samii keessaa buʼee isa fixa. Jalqabatti sami keessatti fincilli inni kaase alfaa fincila isaa isa xumura waggaa kumaatti taʼu ture.

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.

Bara 1798, Faransa raajii Faranjii keessatti karaa raajii tiin akka mootii hafuuraa kibbaa teessoo mootummaa qabate. Warriqsi sun biyyoota Awurooppaa keessa maraan darbee, dhuma irrattis gara Warraaqsa Raashiyaa geesse; warriqsi sunis waggaa isuma keessatti Warraaqsa Bolshevikii irraa battalumatti hordofame.

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-mee Kacaabsi Ruusiyaa tarkaanfiiwwan guguddoo lama of keessaa qaba ture: Kacaabsa Guraandhalaa (kan mootummaa mootota Tsar buuse, sirna ofii-irraa bulchuu xumure, akkasumas gidduutti yeroo aangoon lameen mootummaa yeroo cehumsaa Sooviyeetota wajjin qooddame keessatti mootummaa yeroo cehumsaa hundeesse) fi Kacaabsa Onkoloolessaa (kan Kacaabsa Bolshevik jedhamus, keessatti Bolshevikoonni Leniniin durfaman mootummaa kufaatiin aangoo qabatan; kunis mootummaa Sooviyeetii hundeeffamuu fi karaa hawaasummaa/komunizimii irra geessuun bu’e).

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:

Xiinxala seenaa fi yaada warraaqsaa keessatti (keessumaa ilaalcha Marxiistii kan akka Trotsky, Luxemburg, fi warra kaan wal-fakkeenya kaasan irraa), Warraaqsi Faransaay (1789–1799) yeroo baay’ee akka waan haala yookiin karoora adeemsa taateewwan Raashiyaa agarsiisuutti ilaalama. Tarkaanfiiwwan lamaa Warraaqsa Faransaay keessaa kan marsaawwan Raashiyaa kana fakkeessan jechuun:

  • 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.

    Sadarkaan jalqabaa giddugaleessaa/seera mootummaa jalqabaa (waggoota tilmaamaan 1789–1792), kan Kacuumsa Gurraandhalaa wajjin wal simatu. Marsaan Faransaay kun weerara Bastille, waamicha Estates-General/Mari’ataa Biyyaalessaa, haqamuu mirgoota fe’udhaalummaa, Labsii Mirgoota Namaa, fi hundeeffama mootummaa mootummaa heeraa jalatti geggeeffamu kan Girondins fi haaromsitoota giddugaleessaa jalatti jalqabe. Inni mootummaa mootii guutuu aangoo qabu kufise, garuu qaamolee bulchiinsa burjuwaazii/liberaalaa fi caasaalee aangoo lamaa/wal falman irraa hafe eeggate (fakkeenyaaf, gidduutti Mari’ataa fi mootummaa mootii ammallee hafe). Akkasumas, Gurraandhala 1917 Tsaarizimii xumure, garuu mootummaa yeroo mootummaa burjuwaazii fi aangoo lamaa Soviyootota wajjin geesse.

  • 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.

    Marsiin buʼuuraa/Jaakobiinii (akka waliigalaatti bara 1792–1794, hundeeffama Ripablikii Tokkoffaa, ajjeechaa Luuyi XVI, fi Yeroo Shororkeessummaa Robespierre fi Jaakobiinota/Koomiitii Nageenya Ummataa jala ture dabalatee) Warraaqsa Onkoloolessaa (Boolsheevikii) wajjin wal simata. Jaakobiinon­ni tarkaanfii buʼuuraa taʼeen Giroomdinoota caalaatti madaalawoo turan irraa mootummaa fudhatan; ripablika jechuun labsan; warraaqsa faallessu ukkaamsan; akkasumas warraaqsicha gara jijjiirama hawaasummaa gadi-fagoo fi ittisa sodaawwan keessaa/alaarraa itti fufsiisan. Kunis akkaataa Boolsheevikonni mootummaa yeroo cehumsaa fonqolchan, bulchiinsa proletariyaatii/diktatoorummaa proletariyaatii jabeessanii ijaaran, fi sooshalaayizimii warraaqsaa guddinaan fuuldura oofan wajjin wal fakkaata.

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.

Waliigalteen kun akkamitti warraaqsoon yeroo baayʼee sirna tokko hordofu calaqqisiisu: kaʼumsa irratti mootummaa durii irratti kaʼuumsa balʼaa (humnoota giddu-galeessaa/boorgeoisii tiin hoogganamu), itti aansuudhaan ammoo gidiraa gidduutti warraaqsa “oolchuuf” fi caalaatti gadi fageessuuf, humnoota jajjaboo taʼan harka mootummaa qabachuu isaatiin. Bolshevikoonni ofii isaaniillee fakkeenya Faransaay sirriitti of eeggannoodhaan irratti hirkatan; kaʼuumsi isaanii kan Onkololeessaa, mootummaa mormii-warraagsaa ittisuufii fi dandeettii guutuu warraaqsichaa raawwachuuf barbaachisaa taʼee, akka fonqolcha Jacobinotti fakkaata jedhaniiru.

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.

Kaayyoon kun seenaa hojiiwwan akka *History of the Russian Revolution* kan Trotsky keessatti mul’ata; inni ifatti marsaa aangoo lamaa biyya Raashiyaa keessatti turee fi haala walfakkaataa Faransaay keessatti mul’ate walbira qabee ilaala. Akkasumas barreeffamoota Rosa Luxemburg waa’ee dhacitiiwwan Raashiyaa irratti barreessite keessatti ni argama; achitti isheen yeroo jalqabaa Kacaasa Raashiyaa (Bitootessa–Onkoloolessa) akka karoora Kacaasota Faransaay (fi Ingilizii) hordofutti ibsitee, mootummaa Bolshevikonni harkaan qabatanis ol-ka’iinsa Jacobinotaa wajjin walqixa ta’uu hubachiisti.

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.

Yesuus yeroo hunda dhuma jalqabaan ibsa; kufaatiin Naapoliyoen akka mootii hafuuraa kibbaa isa jalqabaa mallattoowwan karaa jalqaba warraaqsaatti duukaa buʼe; akkasumas kanaan kufaatii Gamtaa Sooviyeetii bakka buʼe.

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.

ନେପୋଲିୟନଙ୍କର କ୍ରମାଗତ (ପଦେ ପଦେ) ପତନ ସୋଭିଏତ ସଂଘର ଧୀରେଧୀରେ ଅବନତି ଏବଂ 1991 ମସିହାର ପତନ ସହ ଅତ୍ୟନ୍ତ ଘନିଷ୍ଠ ଭାବରେ ସମନ୍ୱିତ ହୁଏ, ସେହି ଏକେଇ ପ୍ରତିରୂପାତ୍ମକ ଖାଁଚାରେ ଯେଉଁଠାରେ ଫ୍ରେଞ୍ଚ ବିପ୍ଲବର ଦୁଇଟି ପର୍ଯ୍ୟାୟ ରୁଷ ବିପ୍ଲବର ଫେବୃଆରୀ ଏବଂ ଅକ୍ଟୋବର 1917ର ପର୍ଯ୍ୟାୟଗୁଡ଼ିକୁ ପୂର୍ବାଭାସ ଦେଇଥିଲା। ଏହି ସମାନାନ୍ତରତା ବିପ୍ଲବର ଉଗ୍ର ପର୍ଯ୍ୟାୟ ପରବର୍ତ୍ତୀ ସଂହତିକରଣ ପର୍ଯ୍ୟାୟ (ବୋନାପାର୍ଟବାଦ) ଏବଂ ତାହାର ଅନିବାର୍ୟ ବିଘଟନ ପର୍ଯ୍ୟନ୍ତ ପ୍ରସାରିତ ହୁଏ। ଏହା ସାଧାରଣ ଐତିହାସିକ ଧାରାପ୍ରବାହ ଏବଂ ମାର୍କ୍ସବାଦୀ ବିଶ୍ଳେଷଣ—ବିଶେଷକରି The Revolution Betrayed ଏବଂ ସମ୍ବନ୍ଧିତ କୃତିମାନଙ୍କରେ ଟ୍ରୋଟସ୍କିଙ୍କ ବିଶ୍ଳେଷଣ—ଉଭୟରୁ ଗୃହୀତ; ସେଠାରେ ନେପୋଲିୟନଙ୍କୁ ବୋନାପାର୍ଟବାଦର ଆଦିରୂପ ଭାବେ ବିବେଚିତ କରାଯାଏ: ଏକ ଶକ୍ତିଶାଳୀ ବ୍ୟକ୍ତିକେନ୍ଦ୍ରିକ ଶାସନବ୍ୟବସ୍ଥା, ଯାହା ବିପ୍ଲବର ଉଗ୍ର ଶିଖର ପରେ ଉଦ୍ଭବ ହୁଏ, ଶ୍ରେଣୀମାନଙ୍କ ମଧ୍ୟରେ ସନ୍ତୁଳନ ରକ୍ଷା କରେ, ବିପ୍ଲବର ମୂଳଭୂତ ସାଂରଚନାତ୍ମକ ସାଧନାଗୁଡ଼ିକୁ ସୁରକ୍ଷିତ ରଖେ (ଯଦ୍ୟପି ତାହାର ଗଣତାନ୍ତ୍ରିକ ଗତିକୁ ଦମନ କରିଥାଏ), ଏକ ବ୍ୟକ୍ତିନିର୍ଭର/ସାମରିକ-ନୋକରଶାହୀ ସାମ୍ରାଜ୍ୟ ଗଢ଼ି ତୋଳେ, ଅତ୍ୟଧିକ ବିସ୍ତାର ହୁଏ, ଏବଂ ପରେ ପର୍ଯ୍ୟାୟକ୍ରମିକ ପତନର ସମ୍ମୁଖୀନ ହୁଏ, ଯାହା ପୁରୁଣା ବ୍ୟବସ୍ଥାର ଆଂଶିକ ପୁନସ୍ଥାପନାକୁ ନେଇଯାଏ।

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

የናፖሊዮን ቦናፓርቲስታዊ እድገት ከስታሊኒስት አንድነት ማጠናከር ጋር ይመሳሰላል

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.

Ergaa qabsoo jabinootaa Jacobin fi deebii Thermidorian (1794) booda, bulchiinsi Directory kan hin tasgabboofne (1795–1799) ture; sana irratti dabalee, Napoleonin kufaatii mootummaa 18 Brumaire (1799) raawwateen Consulate hundeesse, ergasii immoo Empire (1804) dhaabe. Inni bu’aawwan warra burjuwaazii kan warraaqsaatiin argaman seera qabeessa godhee alatti babal’isa (Seera Napoleonic, mirgoota feudal xumuru, mootummaa jabaa giddugaleeffame), garuu isaan bulchiinsa abbaa-irree, ulfina waraanaa, fi gita haaraa tokko jalatti hidhata.

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.

Booda raawwatoota Bolshevikii/Onkololeessaa fi yaaliiwwan duraanii Sooviyeetii sanaa booddee, manca’iinsi biirokraatotaatiin dhufu dhaabbata (addatti immoo walakkaa waggoota 1920moota irraa eegalee). Cimina aangoo Staalin mirkaneeffachuun Mormitoota Bitaa mo’ata; “sooshaalizimii biyya tokko keessatti” dirqisiisee hojiirra oolcha; akkasumas abbaa-irree poolisii/waraanaa-biirokraatawaa ta’e uuma. Diinagdeen karooraan qajeelfamu fi qabeenyi biyyaalessaa taasifame (bu’aawwan bu’uuraa Onkololeessaa) ni eegamu; garuu isaan meeshaalee garee abbootii mirga addaa qaban tokkootti jijjiiramu, yeroo sanatti immoo idil-addunyaaummaa ni gatama.

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).

Lamaan isaanii lamaan keessatti, humni warraaqsaa sun “qabbanaa’ee” bifa jijjiirratee aangoo mootummaa fi babal’ina isaa gara nama tokkoo yookaan qaama aangoo tokkoo jalatti qajeelfama argata (Trotsky sirriitti mootummaa Staalin akka bifa “Bonapartizimii Sooviyeetii” ta’e ibse; kunis Konisuleetii caalaa Impaayera Naapoliyoonitti dhihoodha).

The Step-by-Step Collapse

Tarkaanfii Sadarkaa-Sadarkaadhaan Dhufu

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.

Kun wal-simannaa ijoodha — gadi bu’uun kun taatee tasa tokkicha miti; garuu walitti aansuun diigamuuwwan babal’ina daangaa dabree, wal-faallessaa keessaa, xaxama waraanaa keessaa bahuun dadhabuu, to’annoo naannoo alaa dhabuu, haaromsa milkaa’uu dhabuufi xumura irratti diigamuu/deebi’ee dhaabamuun kakaafaman keessaa ijaarame dha.

Napoleonic side (1812 to 1815)

Kutaa Napoliyoonii (1812 irraa 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: Weerara Raashiyaa irratti badiisaa ta’e—Grande Armée (waraantota 600,000) rakkoo dhiyeessii, qorra yeroo bonaa, fi mormii cimaadhaan haxxawamtee barbadaa’e. Kun yeroo jijjiiramaa hamaa ta’e; ulfina mootummaa fi humna namaa guddaa dhabuu ture.

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

    1813: Isattiin isa irratti hundaaʼe; Leipzigitti moʼamni (“Lola Sabootaa”) isa qunname—michoota Jarmanii fi naannolee isaanii dhabuu; impaayerichi gadi xiqqaachaa jalqabe.

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

    1814: Michoota birmadoo Faransa handhuuraatti weeraran; Paaris ni kufe; Naappooliyon aangoo gadhiisee gara Elbaa ari’ame.

  • 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: yeroo gabaabaaf deebi’uu (Guyyoota Dhibba), dhuma irratti Waterloo keessatti mo’amuu; gara St. Helenaatti baqachuudhaan achitti bara baraan turuu; mootummaa Bourboon deebi’ee hundeeffamuu (milkaa’inoota warraaqsaa irratti deebisanii dhaabbachuu falmisiisaa, garuu guutummaatti miti—jijjiiramoonni seeraa fi bulchiinsaa muraasni hafanii turan).

Soviet side (1970s to 1991)

Gama Sooviyeetii (bara 1970moota irraa hanga 1991tti)

  • 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.

    Bara dhuma 1970mootaa–bara 1980mootaa: Harkifannaa diinagdee (“zastoi” Brezhnev jalatti), hanqina yeroo dheeraa turan, duubatti hafummaa teekinooloojii, fi dorgommii hidhannoo Ameerikaa/Naatoo waliin geggeeffame kan humna cabsee laamshessu—bal’ina sirna guutuu hanga daangaa isaa darbuu jalqabee diinagdee keessaa duwwaa gochuu jalqabe.

  • 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: Dura Afganistaan—Soviet “Vietnam”; keessa seenuu baay’ee rakkisaa taʼe tokko qabeenya, hamilee, fi sadarkaa addunyaa irratti qabdu xuuxa (waliigalteewwan qaanii nama qabsiisan kana hubadhu: Naapoliyoon Raashiyaa keessatti barbadaa’e; USSR ammoo iddoo ulfaataa fi mormii cimaa qabu keessatti dhiiga dhangalaase).

  • 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: ጎርባቾቭ ያካሄዳቸው የperestroika/glasnost ማሻሻያዎች (ሥርዓቱን “ለማዳን” የተሞከረ ጥረት፣ እንደ ናፖሊዮን ዘመን መጨረሻ አንዳንድ ማስተካከያዎች ሁሉ) በምትኩ ውስጣዊ ተቃርኖዎቹን ገልጠው እንዲታዩ ያደርጋሉ እና ያፋጥኗቸዋል፤ የምሥራቃዊ ብሎክ ሳተላይት መንግሥታት ዓመፁ እና ነፃ ወጡ (የበርሊን ግንብ ኖቬምበር 9, 1989 ወደቀ፣ ሥርዓቶችም በ1989–1990 ሁሉ ወደቁ)—የ“ውጫዊ ኢምፓየር” መጥፋት፣ በትክክል እንደ ናፖሊዮን የአጋር መንግሥታትን መጥፋቱ።

  • 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: ውስጣዊ ብሔርተኝነት ቀውሶች፣ ሪፐብሊኮች ሉዓላዊነታቸውን ያውጃሉ፤ ኦገስት 1991 የጠንካራ መስመር አቀንቃኞች መፈንቅለ መንግሥት በአስደናቂ ሁኔታ ይከሽፋል፤ ጎርባቾቭ ዲሴምበር 25, 1991 ሥልጣኑን ይለቃል፤ ሶቪየት ኅብረት ወደ 15 መንግሥታት ይፈርሳል። ከዚያ የካፒታሊዝም መመለስ ይከተላል (በየልትሲን ዘመን የተከናወነ የድንጋጤ ሕክምና፣ ኦሊጋርኮች፣ ግል ማድረግ)—ከቡርቦን መመለስ ጋር ተመሳሳይ፤ ከአብዮት በፊት የነበሩ የመደብ ክፍሎች (ወይም የእነርሱ ተመጣጣኝ አካላት) ይመለሳሉ፣ ሙሉ የአብዮታዊ የንብረት ግንኙነቶችን ወደ ኋላ እየገፉ ሳለ አንዳንድ የአስተዳደር ቅርጾችን ግን ያቆያሉ።

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.

Lamaan isaanii keessatti, “impaayerichi” (French Continental System mormee dhiibbaa Soviet Eastern Bloc/COMECON) keessaa gara alaatti caccaba; mancaatiin keessaa saffisaan hammaata; inqiroon dhumaa duwwummaa isaa saaxila; humnootni hawaasummaa durii immoo deebi’anii of mirkaneessu (mootummaa moototaa/kaappitaalizimii). Bonapartizimiin itti fufiinsa qabaachuu hin danda’u—akka Trotsky jedhetti, “piiraamiidii qixa isaatiin dhaabbate”—sababni isaas, inni bu’uura dinagdee warraaqsichaa eeguuf (garuu qalloocsuudhaan) yeroo dhiibbaan alaa diinummaa qabu jirutti, bu’uura dimokiraatawaa warraaqsichaa ukkaamsuu irratti hundaaya. Kufaatiin Soviet ilaalcha yeroo dheeraa keessatti “tasaa” hin turre; garuu xumura suuta suutaan mancaa keessaa dabalaa dhufe ture; akkuma impaayeriin Napoleonis halkan tokko keessatti hin badne, garuu mo’icha irraa mo’ichaatti qaanfatee hanga deebii duriitti laafaa deeme.

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.

Faransaafi Midhaan Sooviyeetii jalqabniifi dhumni isaanii ragaa Uziyaa mootichaatii fi Ptoleemii wajjin wal simatu. Ptoleemii IV Fiiloophaatoor lolaa Raafiyaa keessatti (Dh.K.B. 217) mooticha kaabaa (Anxokiis III) irratti injifannoo murteessaa argata; garuu “inni kanaan hin jabaatu”—bu’aa argate itti fufee hin cimsu; qooda kanaa nagaa godhata, gara qananii fi of ol kaasuutti deebi’a; achumaanis (akka galmeen 3 Makkabewos 1–2 keessatti eegamee jiru ibsutti) Ptoleemii injifannoo isaa booddee Yerusaalem daawwata. Garaan isaa ol kaafamee, Qulqulluu Qulqullootaatti seenee aarsaa ofii isaatiin dhiheessuuf yaala—kun gocha aangoo saamuu fi Waaqa dhugaa irratti finciluudha. Inni harka Waaqayyootiin rukutama (naafaa), salphifama, sana booddees saba Waaqayyoo ari’uutti garagela. Mootummaan isaa sana irraa eegalee kufaatii suuta suuta itti fufuun guutama: malaammaltummaa naamusaa, fincila keessaa, fi humna dhabuu hamma du’a isaatti. Kun fakkii guutuu Uziyaa Mootichaa (2 Seenaa 26:16–21) ti; inni injifannoo waraanaa booddee garaan isaa ol kaafamee, achii immoo aarsaa ixaanaa gubuuf mana qulqullummaa keessa seene (luboota keessaa aangoo saamuu), mataa isaa irratti lamxiidhaan rukutame; kun murtii ifa ta’ee fi hundaan mul’atu ture. Sana booddee Uziyaan du’a isaatti hamma ga’utti adda baafamee, mana Waaqayyoo irraa muramee, kophaa isaa jiraate—badiisa battalumaatti ta’u utuu hin ta’in, du’a suuta suuta turu ture.

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.”

ଉଭୟେ ଦକ୍ଷିଣର ରାଜା, ଯାହାଙ୍କ ଗର୍ବ ଯେରୁଶାଲେମରେ ମନ୍ଦିରରେ ଅନଧିକୃତ ପ୍ରବେଶ ଦ୍ୱାରା ପ୍ରକାଶିତ ହୁଏ; ଏହା ପରେ ତୁରନ୍ତ ପତନର ପରିବର୍ତ୍ତେ କ୍ରମଶଃ ଅଗ୍ରସର ହୋଇଥିବା, କ୍ଷୟକାରକ ଶେଷ ଆସେ। ପରବର୍ତ୍ତୀ ପ୍ରତ୍ୟେକ “ଦକ୍ଷିଣର ରାଜା” ପାଇଁ ଏହିଏ ଆଦର୍ଶରୂପୀ ଛାଞ୍ଚ।

1798: France Becomes the Spiritual King of the South

1798: ፈረንሳይ በመንፈሳዊ ሁኔታ የደቡብ ንጉሥ ትሆናለች

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.

“የመጨረሻው ጊዜ” (1798) ላይ፣ እግዚአብሔርን በግልጽ መካድ የሚያሳይ፣ በራእይ 11:8 እንደተገለጸው የግብፅን መንፈሳዊ ባሕርይ አሁን የገለጠችው አምላክ-አልባ ፈረንሳይ፣ ጳጳሱን በምርኮ በመውሰድ በሰሜኑ ንጉሥ (ጵጵስና) ላይ ትገፋፋለች። ናፖሊዮን የዚያ ግፊት ወታደራዊ ሰውነት ነው። ፈረንሳይ በ1798 የደቡብን አክሊል ትደፍናለች፥ ምክንያቱም ጥንታዊት ግብፅ ያበረከተችውን ያንኑ አምላክ-አልባ መንፈስ ከፍ ታደርጋለችና።

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.

Garuu akkuma Tolomii injifannoo isaa “guutummaatti fayyadamuu” hin dandeenye, marsaan hammaataa Kacaasa Faransaayiis bu’aa inni argate tikfatee dhaabachuu yookaan guutummaatti gara alaa dabarsuu hin dandeenye. Gonfoon mootummaa kibbaa gara fuulduraatti darba; kunis yeroo falmii amantii-hin-jiruu bilchina gaʼee sagalee mootummaa haaraa argatutti taʼa.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Maalamummaa Geggeessitoota Suuta-Suutaan Jijjiiramaa: Naapooliyoon irraa gara Leeniinitti, achii irraa gara Istaaliniitti

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.

Isaan kun sadiin kun akka tasaa miti; isaan xumuraalee tarkaanfachiisaa dha—tokkoon tokkoon isaanii imala mootii kibbaa gara diigamuu isaa suuta suutaan itti deemaa jiru keessatti sadarkaa dabalataa tokko bakka bu’a. Napoliyoon—bara 1798 booda mallattoo guddaa isa jalqabaa dha. Inni Gibxi keessatti (kibba dhugaa) injifatee, garuu daangaa isaa darbuu isaatiin (duulli Raashiyaa bara 1812 balaa ture) jalqaba badiisa ta’e keessa seena; sana booddee mootummaa isaa qarqara keessaa tarkaanfii tarkaanfiidhaan kasaaraaf saaxilama (1813–1814), mo’amuu xumuraa ni dhandhama (Waterloo 1815), yeroo lamaafis ari’amuu ni mudata. Napoliyoon badiisa tarkaanfachiisaa, sadarkaa sadarkaadhaan raawwatamu bakka bu’a—akkuma Ptolemaayosii fi Uziyaa wajjin guutummaatti wal fakkaatu.

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.

ለኒን በ1917 ዓ.ም. የኦክቶበር አብዮት ውስጥ ዘውዱን ያዘ። የቦልሸቪክ “ግፊት” በአሮጌው ሥርዓት (ሃይማኖታዊ ሥልጣንንም ጨምሮ) ላይ የተጀመረውን ጦርነት ይቀጥላል። ነገር ግን ይህ አክራሪ ዘመን መረጋጋት አይችልም፤ የለኒን የራሱ ጤና በቀድሞ ይደክማል፣ እናም ሥርዓቱ ወደ ቢሮክራሲያዊነት መለወጥ ይጀምራል።

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).

ስታሊን፣ አረጋጊው (ሶቪየት ቦናፓርቲዝም) አብዮቱን ወደ ወታደራዊ-ቢሮክራሲያዊ ኢምፓየር “ያቆማል”፤ ዋና ዋና ድሎቹን ይጠብቃል (ብሔራዊ ኢኮኖሚ፣ የናፖሊዮን ሕግ መጽሐፍ ጋር የሚመሳሰል ፀረ-ፊውዳላዊ ተመሳሳይነት)፣ ነገር ግን ሥልጣኑን ወደ ውስጥ (ማጽዳቶች) እና ወደ ውጭ (መስፋፋት) ያዞራል። ነገር ግን ልቡ በእግዚአብሔር-እምነት መካድ ከፍ ብሏል፤ ሥርዓቱ በእውነት “ከድሉ ከፍተኛውን ጥቅም ማግኘት” አይችልም። ከመጠን በላይ መዘርጋት (አፍጋኒስታን ከናፖሊዮን ሩሲያ ጋር የሚመሳሰል ነው)፣ መቆም ማለትም መዳከም፣ ያልተሳኩ ማሻሻያዎች (ፔረስትሮይካ የመጨረሻው ተስፋ የቆረጠ ሙከራ ነበረች)፣ ሳተላይቶቹን ማጣት (1989–90 = “አጋሮችን” ማጣት)፣ እና የመጨረሻ መፍረስ (1991)።

The Soviet Union’s collapse was not sudden—it was progressive, exactly as Napoleon’s empire eroded step by step and as Ptolemy’s and Uzziah’s reigns withered after their temple-pride moment. The “spiritual” king of the south (atheism in governmental form) received its own lingering judgment: hollowed out from within, unable to sustain the lie, swept away in the counter-movement of the king of the north (the Papacy’s resurgence in the vacuum).

ସୋଭିଏତ ସଂଘର ପତନ ହଠାତ୍ ହୋଇନଥିଲା—ଏହା କ୍ରମାଗତ ଥିଲା, ଠିକ୍ ସେହିପରି ଯେପରି ନାପୋଲିଅନଙ୍କ ସାମ୍ରାଜ୍ୟ ପଦେ ପଦେ କ୍ଷୟିତ ହୋଇଥିଲା, ଏବଂ ଯେପରି ପ୍ଟୋଲେମୀ ଓ ଉଜ୍ଜିୟାଙ୍କ ଶାସନ ମନ୍ଦିର-ଗର୍ବର ସେହି କ୍ଷଣ ପରେ କ୍ଷୀଣ ହୋଇଗଲା। ଦକ୍ଷିଣର “ଆଧ୍ୟାତ୍ମିକ” ରାଜା (ଶାସନରୂପେ ନାସ୍ତିକତା) ନିଜର ଦୀର୍ଘସ୍ଥାୟୀ ନ୍ୟାୟବିଚାରକୁ ମଧ୍ୟ ଗ୍ରହଣ କଲା: ଭିତରୁ ଶୂନ୍ୟୀକୃତ ହୋଇ, ସେହି ମିଥ୍ୟାକୁ ଧାରଣ କରିରଖିବାରେ ଅସମର୍ଥ ହୋଇ, ଉତ୍ତରର ରାଜାଙ୍କ ପ୍ରତିପ୍ରବାହରେ ବହିଯାଇଲା (ଶୂନ୍ୟସ୍ଥାନରେ ପାପାସୀର ପୁନରୁତ୍ଥାନ)।

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.

Ka’umsi Faransa (tarkaanfi lama) ka’umsi Raashiyaa (Guraandhalaa fi Onkololeessa/Boolsheevikii) fakkeessiti. Bonaapartizmiin Naapoliyoonii fi suuta suuta baduu isaa walitti fufaa ta’e, jabaachuun mootummaa Istaalinistii fi suuta suuta baduu mootummaa Sooviyeetii fakkeessu. Wanti hundinuu kun hojii raawwatamaa yeroo ammaa ta’ee sarara mootii kibbaa kan Daani’el 11 keessaa dha; kufaatii Raafiyaa Toolemii fi of-tuulummaa mana qulqullummaa irraa jalqabee, cubbuu Uziyaan isa guutumaan wal fakkaatu fi dhuma isaa suuta suuta dhufe keessa darba; achiis gara Faransa bara 1798 fi dhaaltuu ishee warra Waaqatti hin amannee (yeroo Leeniin–Istaalin) kan injifannoowwan isheetiin of jabeessuu hin dandeenyeetti geessa.

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).

ሌኒን፡ ኃይልን በብርቱ መንገድ የመሠረተ ወይም የተቆጣጠረ መሪ ነበር (ከያኮቢን/ቦልሸቪክ ወደ ላይ መውጣት ጋር የሚመሳሰል፤ ከ1917 በኋላ ያለው “ግፊት” ዘመን ከብሩሜር በኋላ ካለው የናፖሊዮን የመጀመሪያ ኮንሱላት ጋር ይመሳሰላል)። ስታሊን ግን የቦናፓርቲስት ማጽናት አድራጊ ነበር (የሶቪየት ኢምፓየር ገንቢ፣ ማጽዳቶች፣ በሁለተኛው የዓለም ጦርነት ድል፣ የቀዝቃዛው ጦርነት ከፍታ፤ ልቡ በእግዚአብሔርን መካድ ከፍ ከፍ ብሎ ነበር፣ ነገር ግን ድሉን ለረጅም ጊዜ ሙሉ በሙሉ “ለማጽናናት” አልቻለም—ከመጠን በላይ መዘርጋት ይጀምራል)።

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).

ଖ୍ରୁଶ୍ଚେଭ୍ ଥିଲେ ଶୀର୍ଷୋନ୍ମୁଖ ପରବର୍ତ୍ତୀ “ଥ’” ଯୁଗର ନେତା (୧୯୫୩–୧୯୬୪): ସେ ଷ୍ଟାଲିନଙ୍କୁ ନିନ୍ଦା କରନ୍ତି (ଗୁପ୍ତ ଭାଷଣ, ୧୯୫୬), କିଛି ଦୁର୍ନୀତିକୁ ପ୍ରକାଶ କରନ୍ତି, ସୀମିତ ସଂସ୍କାରର ପ୍ରୟାସ କରନ୍ତି, କିନ୍ତୁ ପ୍ରଣାଳୀଗତ ବିରୋଧାଭାସଗୁଡ଼ିକୁ ସମାଧାନ କରିବାରେ ବିଫଳ ହୁଅନ୍ତି। ଏହା ଏକ “ଥର୍ମିଡୋରିୟନ୍” କିମ୍ବା ପ୍ରାରମ୍ଭିକ-ଅବନତି ପର୍ଯ୍ୟାୟ ସହ ସମାନାନ୍ତର—ଯେଉଁଠାରେ ଭୟାତଙ୍କ କିଛି ଶିଥିଳ ହୁଏ, ଯେତେବେଳେ ମୂଳ ନାସ୍ତିକ ଗଠନ ଅବିକୃତ ରହେ, ତଥାପି ପ୍ରତିଷ୍ଠା କ୍ଷୟ ପାଏ (ଉଦାହରଣସ୍ୱରୂପ, ୧୯୬୨ ମସିହାର କ୍ୟୁବା ମିସାଇଲ୍ ସଙ୍କଟର ଅପମାନ, ବଡ଼ ପରାଜୟଗୁଡ଼ିକ ପୂର୍ବରୁ ନେପୋଲିୟନଙ୍କ ଛୋଟ ଛୋଟ ପ୍ରତ୍ୟାଘାତମାନଙ୍କ ସହ ସମାନତା ରଖେ)।

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 mootummaa haaromsaa abdii kutannaa keessa ture (1985–1991) kan perestroika (deebisee ijaaruu) fi glasnost (banamummaa) akka tattaaffii isa dhumaa sirna “oolchuuf” godhameetti qabate ture; garuu isaan kufaatii saffisiisan—manca’ina Blookii Bahaa (1989 Giddugala Dallaa Berlin), fincila keessaa. Kun mallattoo “xumura adeemsaatiin dhufuu” isa ifa ta’eedha: akkuma Napoleon yeroo boodaa weerara 1814 dura sirreeffama gochuuf yaalii godhe sana, yookaan Ptolemy/Uzziah booddee of-tuulummaa mana qulqullummaa irraa ka’ee suuta suuta gad bu’aa dheeraa keessa turan sanaa. Waliigalteen/walga’iin Gorbachev bara 1989 keessa Pope John Paul II (mooticha kaabaa) wajjin godhe kufaatii hafuuraa agarsiisa—waaqeffannaa dhabuun mooticha kibbaa ol-ka’umsa paappaasummaa duratti harkaan kennuu isaa.

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).

Ельцин 1991 йылдан алып һуңғы тарҡалыу дәүере фигураһы булды; ул 1991 йылдың авгусындағы түңкәрелешкә ҡаршылыҡ күрһәтеүгә етәкселек итте, Рәсәй президентына әйләнде, СССР-ҙың тарҡалыуын күҙәтеп барҙы (1991 йылдың декабре), “шок терапияһы” хосусилаштырыуын һәм капиталистик тергеҙеүҙе тормошҡа ашырҙы. Ул революцияға тиклемге элементтарҙың өлөшләтә “тергеҙелеүе”н һәм буталсыҡ аҙаҡты кәүҙәләндерә (олигархик капитализм, Наполеондан һуң Бурбондарҙың кире ҡайтыуы кеүек). Көньяҡ батшаһының һарайы юҡҡа сығарыла, был Данил 11:40-та төньяҡтан килгән өйөрмә һымаҡ яулап алыуҙың үтәлеше булып тора (Папалыҡ АҠШ менән берлектә).

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.”

Fakkeenyi kun murtii battalaa tasgabbaa’aa, tarkaanfii-tarkaanfiidhaan dhufu malee kufaatii battalaa miti akka jabeessitu dha; akkuma injifannoon Raphia kan Ptolemy IV boonaatti, mana qulqullummaa keessa seenutti, rukutamuu Waaqaatti, fi suuta-suuta manca’uutti geesse; akkuma addaan baafamuun Uziyaa dhukkuba lamxuummatiin hanga du’a isaatti ture; akkuma kasaaraan Naapoliyoon sadarkaa-sadarkaadhaan dhufe (Russia, Leipzig, Paris, Elba, Waterloo). Sararri Sooviyeet humna fiixee isaa kan jalatti Staalin ture ni adda baasa; duwwummaa keessa keessaa suuta-suuta babal’achaa adeeme kan yeroo laafina Khrushchev keessatti mul’ate immoo ciccitaa sirna sanaa ifa baasa. Sana booddee, dhaabbanni yeroo Brezhnevii fi haaromsi Gorbachev saffisiistota ta’u; yeroo Yeltsin immoo qulqulleessicha guutuu xumura geessa (USSR diigame, bifa mootummaa waaqayyolessummaa xumura qaba). “Garaan ol jedhuun” sarara guutuu keessatti ni mul’ata (mormii waaqayyolessaa), garuu keessaa tokko illee “injifannoo irraa faayidaa guddaa hin argatu.”

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.

Dhumni mootota kibba koonyaa adeemsa keessa raawwatama; badiisni Seexanaa immoo fannoo irratti jalqabe, dhuma irrattis waggaa 1,000f ariʼamee baqatti ergamee, achii booddee ni bada.

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.

Ⲟⲩⲟϩ ⲁⲓⲛⲁⲩ ⲉⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲉϥⲛⲏⲟⲩ ⲉϧⲣⲁⲓ ϧⲉⲛ ⲧⲫⲉ, ⲉϥϥⲁⲓ ϧⲁⲧⲉⲛ ⲧⲕⲗⲉⲓⲥ ⲛ̀ϯⲁⲃⲩⲥⲥⲟⲥ, ⲟⲩⲟϩ ⲟⲩⲛⲓϣϯ ⲛ̀ϩⲁⲗⲩⲥⲓⲥ ϧⲉⲛ ⲧⲉϥϫⲓϫ. Ⲟⲩⲟϩ ⲁϥⲁⲙⲁϩⲧ ⲙ̀ⲡⲓⲇⲣⲁⲕⲱⲛ, ⲡⲓϩⲟϥ ⲛ̀ⲁⲡⲁⲓⲟⲥ, ⲫⲏⲉⲧⲉ ⲡⲓⲇⲓⲁⲃⲟⲗⲟⲥ ⲡⲉ ⲛⲉⲙ ⲥⲁⲧⲁⲛⲁⲥ, ⲁϥⲥⲟⲛϩϥ ⲉⲟⲩϣⲟ ⲛ̀ⲣⲟⲙⲡⲓ. Ⲟⲩⲟϩ ⲁϥϩⲓⲧϥ ⲉϯⲁⲃⲩⲥⲥⲟⲥ, ⲁϥϣⲧⲉⲙϥ, ⲟⲩⲟϩ ⲁϥⲭⲱ ⲛ̀ⲟⲩⲥⲫⲣⲁⲅⲓⲥ ϩⲓϫⲱϥ, ϩⲓⲛⲁ ⲛ̀ⲛⲉϥⲉⲣⲁⲡⲁⲧⲁ ⲛ̀ⲛⲓⲉⲑⲛⲟⲥ ⲉⲧⲓ, ϣⲁⲧⲉ ⲡⲓϣⲟ ⲛ̀ⲣⲟⲙⲡⲓ ϫⲱⲕ ⲉⲃⲟⲗ; ⲁⲩⲱ ⲙⲉⲛⲉⲛⲥⲁ ⲫⲁⲓ ϩⲱϯ ⲉⲣⲟϥ ⲉⲑⲣⲟⲩⲃⲱⲗ ⲉⲃⲟⲗ ⲛ̀ⲕⲟⲩϫⲓ ⲛ̀ⲥⲏⲟⲩ.

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.

Aniis teessoo isaanii irra taa’an arge; firdis isaaniif kenname. Akkasumas lubbuu warra dhugaa ba’umsa Yesuusiif, fi dubbii Waaqayyootiif mataan isaanii irraa murame, warra bineensichaaf yookiin fakkiisa isaatiif hin saganne, warra mallattoo isaa adda isaanii irratti yookiin harka isaanii keessatti hin fudhanne arge; isaanis waggaa kuma tokkoof Kiristoos wajjin jiraatanii mootummaa mootummaa isaa keessa mootummaa ni bulchan. Warri du’an hafan garuu hamma waggoonni kuma tokko sun raawwatamanitti deebi’anii hin jiraanne.

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.

Kun duʼaa ka duraa kaʼumsa isa jalqabaa ti. Namni kaʼumsa isa jalqabaa keessatti qooda qabu eebbifamaa fi qulqulluu dha; warra akkasiirratti duuti lammaffaan humna hin qabu; isaan garuu luboota Waaqayyoo fi Kiristoos ni taʼu, waggaa kuma tokkoofis isa wajjin ni mootummaa bulchu.

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.

Yommuu waggaan kuma sun raawwatamu, Seexanni mana hidhaa isaa keessaa hiikamee ni gad lakkifama; innis saboota kutaa afurii biyya lafaa keessa jiran, jechuun Googii fi Maagoogii, gowwoomsuuf baʼee walitti isaan ni qabaa lolaaf; lakkoofsi isaaniis akka cirracha galaanaa ti. Isaanis balʼina lafaa irra ol baʼanii qubata qulqullootaa fi magaalaa jaalatamtuu sana maran; ibiddis Waaqa biraa irraa samii keessaa gad buʼee isaan nyaate. Seexanni isaan gowwoomse sunis haroo ibiddaa fi diibayyuu keessatti, iddoo bineensi sunii fi raajiin sobaa jiranitti, darbatame; bara baraan halkanii fi guyyaa ni dhiphatamu. Mulʼata 20:1–10.

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

Nuti aanee Daani’el boqonnaa kudha tokko, lakkoofsota kudha tokko hanga kudha shan keessatti waa’ee mooticha kibbaa irratti yaada keenya barruu itti aanu keessatti itti fufna.

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.

መጽሔት ጊዜው ዘመን ፍጻሜ በ1996 ታተመ፣ እርሱም በ1989 የተከፈተውን ከዳንኤል መጽሐፍ የተወሰደ ትንቢት ይወክላል። በቅርቡ መጽሔቱ በChatGPT ተነብቦ፣ በመጽሔቱ ውስጥ የተወከለውን የአርባኛው ቁጥር ታሪክ ውስጥ የዩክሬን ሚና እንዲገመግም ተጠየቀ። የሚቀጥለው ለሠላሳ ዓመታት በሕዝብ መዝገብ ውስጥ የነበረው የመጽሔቱ ዝርዝር መከፋፈል ነው። በመጽሔቱ ውስጥ ከኤለን ኋይት ጽሑፎች የተወሰደው የመጀመሪያው ክፍል Testimonies, volume 9, 11 ነው።

Overview: Ukraine in the Prophetic Framework

አጠቃላይ እይታ፦ ዩክሬን በትንቢታዊ መዋቅር ውስጥ

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.

መጽሔቱ በዳንኤል 11:40–45 ያቀረበው ትንቢታዊ መዋቅር ውስጥ፣ ዩክሬን ከሶቪየት ህብረት መፍረስና ከጳጳሳዊ ሥርዓት (የሰሜን ንጉሥ) እና ከእግዚአብሔር-እምነት የለሽ ኮሚኒዝም (የደቡብ ንጉሥ) መካከል ካለው ትግል ጋር በተያያዘ ተነግሮበታል። ዩክሬን፣ በተኪ ጦርነቶች የመዝጊያ ደረጃዎች ውስጥ በተለይም ከዩክሬን ካቶሊክ ቤተ ክርስቲያንና ከሶቪየት አገዛዝ በታች ከአስርተ ዓመታት ጭቆና በኋላ ሕጋዊ እውቅና ከማግኘቷ ጋር በተያያዘ፣ ቁልፍ የሃይማኖትና የጂኦፖለቲካ የጦር ሜዳ እንደሆነች ቀርባለች።

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.

Barruun kun raawwatamuu raajii bal’aa Daani’el 11:40 keessaa tokko akka taateetti dhiheessa; achittis, mootummaan kibbaa tumsa Vaatiikaanii fi Ameerikaa walta’e keessaa haxaa’amee balleeffamuu ibsa. Yukireen dadhabbina Waaqayyummaa mormuu Sooviyeetii fi deebi’anii jabaachuu dhiibbaa Kaatolikii Awurooppaa Bahaa keessatti mul’isuuf ragaa taatee agarsiifamti.

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

Yukireen Lolaa Moototaa Kaabaa fi Kibbaa Gidduutti Taʼu keessaa keessatti

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).

Majalichi kun mootummaan kibbaa amantii hin qabne taʼuu isaa barsiisa; kunis jalqaba Faransaayiin (1798) bakka buʼamee, boodarra immoo Raashiyaa Sooviyeetiin mulʼate. Mootummaan kaabaa immoo paaphaasii dha; Daaniʼel 11:40 immoo waraana hafuuraa kan bara 1798tti jalqabee kufaatii Tokkummaa Sooviyeetii bara 1989tti xumurame ibsa. Yukireen haala kana keessatti akka kutaa garee Sooviyeetii kan raawwii Daaniʼel 11:40 keessatti haxaaʼamee deemu keessaa tokkootti mulʼatti. Maxxansi kun kufaatii Tokkummaa Sooviyeetii akka tarkaanfii jalqabaa fayyina madaa duʼaa-geessisaa Paaphaasichaa (Mulʼata 13) keessatti dhiheessa.

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Укрaini Катоолик Чөрчii mootummaa ukkaamsuun (Maddaalee Wabii irraa fudhatame)

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

Majalichi kun, Katolikoonni mootummaa Sooviyeetii jalatti ari’atamanii dhiphachaa turan ragaa seeraa alaa ni of keessaa qaba.

From Time Magazine, December 4, 1989:

ካብ ታይም መጋዜን፣ ታኅሣሥ 4, 1989፡

“After World War II, fierce but generally less bloody persecution spread into the Ukraine and the new Soviet bloc, affecting millions of Roman Catholics and Protestants as well as Orthodox.”

“Dhaalchii Addunyaa Lammaffaa booddee, ari’atamni hamaan garuu waliigalaan dhiiga xiqqoo dhangalaasu Yukireenii fi garee Sooviyeetii haaraa keessa babal’ate; kunis miliyoona hedduu kan ta’an Kaatooleekota Roomaa fi Pirootestaantota, akkasumas Ortodoksota irratti dhiibbaa geessise.”

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

Yukireen akka naannoo guddaa tokkootti, bakka Kaatoilikummaan mootummaa koomunizimii jalatti ukkaamfameetti, addaan baafamteetti.

Legalization of the Ukrainian Catholic Church

በዩክሬን ካቶሊክ ቤተ ክርስቲያን ሕጋዊ እውቅና መስጠት

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

Bakki guddaan marii Yukireen seera qabeessa gochuu Waldaa Katoolikaa Yukireen, tan yeroo dheeraaf dhorkamtee turte, irratti xiyyeeffata.

From Life Magazine, December 1989:

መጽሔት ላይፍ፣ ዲሴምበር 1989 ከተባለው፦

“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.”

“Kitaabilee Katolikii haaraan sadii dhiheenya kana keessatti Czechoslovakia keessatti muudamanii jiru. Akkasumas ji’a kana keessa, Gorbachev yeroo biyya Xaaliyaanii daawwatuutti, Phaaphaasii Yohannis Phaawulos II wajjin wal arga—kunis hoggantoota Kremlin fi Vatican gidduutti wal-ga’iin fuulaa fuulatti taasifame keessaa isa jalqabaa dha. Mariileen kunis Waldaa Katolikii Yukireen, kan yeroo dheeraaf U.S.S.R. keessatti dhorkamtee turte, seeraan beekamtii argamsiisuu danda’u.”

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

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

“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.”

“Biyyi bilisummaa amantii irra deebi’uun, ukkaamsaa mootummaa irraa kan waldaa Kaatoolikii Yukireen miseensota miliyoona shan qabdu irratti kaa’ame kaafamuu isaa of keessatti hammata jedhamee eegama; waldaan kun waggaa 1946 irraa eegalee yeroo Istaaliin akka isheen keessa Mana Kiristaanaa Ortodoksii Raashiyaa keessatti makamtuu ajaje sana jalatti lafa dhokataa keessa jiraattee turte. Seera qabeessummaa argamsiisuu waldaa Yukireen kanaaf gochuun kaayyoo ijoo paappaasichaa keessaa isa tokko ture.”

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.

Gaazexiinichi kun akka ragaatti dhiheessa; to’annoon atheismii akka laafaa dhufaa jiruufi humni Kaatooleekaa akka deebi’ee ijaaramaa jiru. Kun bu’aa kallattiin dhiibbaa dippilomaasii Vaatiikaanii ta’ee adda baafameera; akkasumas raawwii Daani’el 11:40 keessatti sadarkaa guddaa ta’ee ibsameera, Yukireenis akka fakkeenya mul’ataa Paaphaasummaan naannoo duraan koomunistii ture keessatti dhiibbaa isaa deebisee argachaa jiruutti dhihaateera.

Ukraine as Evidence of the Papacy’s Advance

Yukireen Phaaphaasii Guddina Ishee Ragaa Taʼuun

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.”

କମ୍ୟୁନିଜ୍ମର ପତନ କେବଳ ରାଜନୈତିକ ପରିବର୍ତ୍ତନ ଭାବେ ନୁହେଁ, ବରଂ ନାସ୍ତିକତାର ଆତ୍ମିକ ପରାଜୟ, ପାପାସନ୍ଥାନର ଭୂରାଜନୈତିକ ଅଗ୍ରଗତି, ଏବଂ ବିଶ୍ୱପ୍ରଭୁତ୍ୱ ପ୍ରତି ପାପାସନ୍ଥାନର ପୁନରାଗମନର ଆରମ୍ଭ ଭାବେ ଦେଖାଯାଏ। ଉକ୍ରେନ ସୋଭିଏତ ଧର୍ମୀୟ ଦମନର ବିଘଟନ ଏବଂ ପୂର୍ବ ଇଉରୋପରେ ରୋମର ଏକ କୌଶଳଗତ ବିଜୟର ଏକ ଅଧ୍ୟୟନ-ଉଦାହରଣ ହୋଇଉଠେ। ଏହା ବଳପୂର୍ବକ ଥୋପାଯାଇଥିବା ନାସ୍ତିକତାରୁ ପୁନସ୍ଥାପିତ କାଥଲିକ କର୍ତ୍ତୃତ୍ୱ ପ୍ରତି ଦୃଶ୍ୟମାନ ପରିବର୍ତ୍ତନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ଉକ୍ରେନିୟ କାଥଲିକ ଚର୍ଚ୍ଚର ବୈଧତାକରଣକୁ ଏହାର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରମାଣ ସ୍ୱରୂପ ମନାଯାଏ ଯେ ଉତ୍ତରର ରାଜା ଦକ୍ଷିଣର ରାଜାଙ୍କୁ “ଘୂର୍ଣ୍ଣିବାତ୍ୟା ପରି” ଉଡାଇ ଦେଉଥିଲେ।

Ukraine and the Broader Prophetic Sequence

ዩክሬንን እና የሰፊውን ትንቢታዊ ተከታታይነት

  • 1798 – Papacy receives deadly wound.

    1798 – ፓጳስነት የሞት ቁስል ተቀበለ።

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

    1917 – Nambikkummaa-hin-jirren gara Raashiyaaatti ceʼe (Warraaqsa Bolshevik).

  • 1989 – Soviet Union collapses.

    1989 – Sooviyeet Yuuniyoni kufaatii dadhabde.

  • Ukraine – Catholic Church legalized.

    ዩክሬን – ቤተ ክርስቲያን ካቶሊክ ሕጋዊ ተደረገች።

  • Papacy regains geopolitical influence.

    Paaphaasummaan dhiibbaa ji'oopoolitikaa deebisee argata.

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

    Biyyoonni Ameerikaa dhuma irratti dhiibbaa Phaaphaasii jala galu (Daani’el 11:41).

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

    Guutuun addunyaa hundi ni hordofa (Daani’eel 11:42–43).

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

Ukraini jechuun, atheizmii Sooviyeetii fi dhiibbaa Paaphaasummaa deebifamee dhaabame gidduutti ce’umsa jiru keessaa akka kutaa sadarkaa 3–4tti ni ramadama.

Sources Referenced in Ukraine Discussion

ምንጮች እተ ውይይቶ ዩክሬን ውስጥ የተጠቀሱ

  • Jeff Pippenger (primary theological framework)

    ጀፍ ፒፐንጀር (ቀዳማይ ቲኦሎጂያዊ ማዕቀፍ)

Spirit of Prophecy

Hafuura Raajii##

  • The Great Controversy

    Walda'a Guddaa

  • Selected Messages

    Ergaa Filatamoo

  • Testimonies for the Church

    Tajaajila Kaniisaatiif

Secular Press

Mişa Addunyaa

  • Time Magazine

    ቴይም መጽሔት

  • Life Magazine

    መጽሔት ሕይወት

  • U.S. News & World Report

    U.S. News & World Report

Ukraine is mentioned in connection with:

Ukraine ni wajjin wal qabatee ibsameera:

  • Post-World War II Catholic persecution

    Waraana Addunyaa Lammaffaa booddee ari’atama Kaatolikii

  • Underground survival of the Ukrainian Catholic Church

    ኣውራጃዊ ምቕጻል ህልውና ናይ ኡክረንያን ካቶሊካዊት ቤተ ክርስቲያን

  • Gorbachev–Vatican diplomacy

    Dippilomaasii Gorbachev–Vaatikaan

  • Legal restoration of Catholic hierarchy

    Seeraan sirna sadarkaa mootummaa Katolikii irratti deebisuu

Summary of Ukraine’s Role in the Newsletter

አጭር ማጠቃለያ ስለ ዩክሬን ሚና በዜና መጽሔቱ

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.

ዩክሬን በሶቪየት እግዚአብሔር-አልባነት ሥር የተጨቆነ ካቶሊክነት ጽኑ ምሽግ ነበረች። የዩክሬን ካቶሊክ ቤተ ክርስቲያን ሕጋዊ መደረግ የደቡብ ንጉሥ መዳከምን አመልክቶ ነበር። በዩክሬን ውስጥ የቫቲካን ተጽእኖ የጳጳሳዊ ሥልጣን ዳግመኛ መነሣትን አሳይቶ ነበር፣ የዩክሬንም ሃይማኖታዊ መለወጥ ዳንኤል 11:40 እየተፈጸመ መሆኑን የሚዳሰስ ማስረጃ ሆኖ አገልግሎ ነበር። ከዩክሬን ጋር የተያያዙ ክስተቶች የጳጳሳዊ ሥልጣን ገዳይ ቁስሉ በመፈወሱ የመጀመሪያው እርምጃ ክፍል ነበሩ። ስለዚህ ዩክሬን እንደ ተለየ ፖለቲካዊ ክስተት ሳይሆን፣ በዳንኤል 11 የመጨረሻ እንቅስቃሴዎች ውስጥ እንዳለ ትንቢታዊ ምልክት ቀርባለች።