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.

Kunanqa kanan rimarisun Daniel qillqap chunka hukniyuq t’aqapa chunka iskayniyuq versículonpa wakin imayna kasqankunamanta; chaymantataq, “250” watakunapa kimsa siq’ikunata churasaq versículokuna chunka hukniyuqmanta chunka pichqayuqkama historiankuman, chayqa hunt’asqa karqa Panium maqanakuypi, Cristo manaraq paqarinmanta 200 watapi. “250” watakunapa siq’i, Cristo manaraq paqarinmanta 457 watapi qallarisqa, tukukun Cristo manaraq paqarinmanta 207 watapi, chay pacha chawpipi, Raphia maqanakuywan qallariq, Panium maqanakuywan tukukuq. Nero-pa siq’inpi “250” watakuna tukukun Constantino-pa kimsa pata historiantin, chayta rikuchiq wata 313, 321, 330 nisqakunawan. Estados Unidos-pa “250” watankuna tukukun 2026 wata julio killapa 4 punchawninpi.

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.

Neropa mirayninqa uywanapa rikch’ayninpa watakunata pruebanan pacha historianta rikuchin, ñawpaqtaqa Hukllachasqa Amirika Suyukunapi, chaymantaq kay pachapi. 457 a. C. nisqa siq’iqa Trump-ta churayta atin iskay maqanakuykunapura chawpinpi soldadomanta qhawarispa. 1776 watamanta mast’arikuq pachaqa hinallataq Trump-pa qhipa presidencyanpaq huk chawpi chakata señalakuchkan. Kay siq’ikuna allin kikin churasqa kananpaq, ñawpaqtaqa chunka iskayniyuq versiculota rimarisun, hinallataq Rusiawan Putinwan tukukuyninta. Chaymantaq kimsa siq’ikuna “250” watayuqkuna, chaymantaq Hasmoneo Dinastía nisqapa siq’in. Chay siq’ikuna mayninpiña kasqankumanta, Pedrota Paniumwan tupachispa churasaqku. Chay siq’ikuna mayninpiña kaptinqa, reqsisun imayna 18 julio 2020 paq willakuynin allinchasqa kaspa willasqa kananpaq, hinallataq Joel qillqapa willakuynin kasqanta.

King Uzziah of Judah & Ptolemy King of Egypt

Judá suyupi rey Uzías, Egipto suyupi rey Ptolomeo

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.

Rafia maqanakuypi chunka hukniyuq versiculota hunt’achiq willakuyqa Uzzías reypa willakuyninwan tupakun. Isaías llimp’ichisqa, chaymanta kallpachisqa qhipa paraq willakuyninta willakunanpaq, qayasqanqa Uzzías wañusqan watapin karqan.

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.

Aswanpi Uziyas wañusqa watapiqa, noqaqa Señor-ta rikurqani tronomanta tiyaykuchkaqta, ancha altochasqa hatunchasqataq; p’achanpa qhepantaq templota hunt’arqan. Isaías 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.

Uziyapa wañuyninqa ñawpaqmanqa qawachisqan hatarikuyninwanmi hamurqa, chaymi Raphia maqanakuypi atipaymanta qhipaman Ptolomeopa hatarikuyninwan tupaq hinalla, hukchasqa kaspa. Uziyaswan Ptolomeowanqa uraymanta qhapaq reyta unanchanku, sonqon hatunchasqa kaqta, paykunaqa iglesiapa autoridadninwan estadopa autoridadninta huñuyta maskaspa hatarinkunku. Uziyas iglesiawan estadota huñuyta kallpachkaptinqa, urkunpi lepra onqoyninqa bestiapa señalninta rikch’achirqan.

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.

Hinaspan ñawpaqtata kinsa kaq angel qatiqkuspa, hatunmanta rimarispa nirqan: Sichus pipas uywa-man, hinallataq paypa rikch’ayninman yupaychan, paypa señaltaq chaskin urkunpi utaq makinpi, chay runaqa Diospa phiñakuyninpa vinonta ukyanqa, mayqinchus mana ima chaqruyuqta paypa piñakuynin qiru-man hich’asqa kachkan; hinaspan ñak’arichisqa kanqa ninawan asufriwan, ch’uya angelkunapa ñawpaqenpi, hinallataq Corderopa ñawpaqenpi: paykunapa ñak’ariyninpa qosñin wiñaypaq wiñaykama wicharin; mana samayniyuqchu p’unchawpas tutaipas, uywata hinallataq paypa rikch’ayninta yupaychaqkuna, ima runachus sutinpa señalta chaskiqpas. Apocalipsis 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.

Chayqa Uzziasqa rikch’arin wiñay wañuyta, iglesiatawan estadotawan huñuyta munaspa mana kasukuykuna rurasqan pacha-manta qallarispa. Chaymantaqa chunka hukniyuq wata churintawan kuska qhapaq kamachiq kasqanta rikch’arin, mana hunt’asqa kamachiq hina. Uzziasqa chunka hukniyuq wata kawsarqan mana kasukuy rurasqan qhipaman. Mana kasukuy rurasqan qallariyninqa domingo kamachiyta rikch’arin, maypichus iglesiatawan estadotawan huñunku hinaspa bestiapa señasqanta kallpachanku. Chunka hukniyuq wata qhipaman wañurqan, chaymi sur reino Judápa qhapaq kamachiqnin hina reynon tukukuyninta rikch’arin, mayqan sumaq allpa karqan, mayqan Estados Unidos nisqa karqan.

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.

Ptolomeowan profétikapi tupaqtinchisqa kaqtin, Uzíasqa Judáta, allin sumaq llaqtata, hinaspa apostata protestantismota sut’ichin; ichaqa Ptolomeoqa Egiptota sut’ichin, chaymi dragónpa kallpanqa, paypa religionnintaq espiritualismon. Iskay reykunata paralela siqi hina qhawarispaqa, Uzíasqa mana ñaña allin sumaq llaqtapa rikch’ayninchu kachkan, hinaspataq iskayninku kuskachasqa tukuspa iskay nacionkunapa símbolonman tukunku. Egiptowan Judáwanqa espiritualismopa religionninta hinaspa apostata protestantismopa religionninta sut’ichiq símbolokunam. Estadotawan iglesiatawan sut’ichiq símbolokunam kanku. Chaykuna estadopa yachaykamayninta hinaspa iglesiapa yachaykamayninta rikuchinku, huk símbolo hina hukllachasqa kashaspanku, iskay nacionkunata uqllarinku, imayna Medokunawan Persakuna karqan hina, imayna Franciapa Egiptowan Sodomawan karqan hina, imayna Estados Unidospa Republicano hinaspa Protestante wakrankuna kan hina, imayna Israelwan Judáwan uran hinaspa hanaq suyukuna karqan hina, chay hinallataq pagano Romawan papal Romawan. Iskay qhapaq suyukunapa símbolo hinaqa, profétikapi kuskachasqa kanku Jerusalénpi templowan, maypichus Uzíaspas Ptolomeopas Jerusalénpi templopi haywarikuyta maskharqanku. Iskay nacionkuna, iskayninkupas chaylla santuario contra hatarikuq.

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.

Ancha allinta reparanapaqmi iskaynin reykunapa hatarikuyninku Jerusalén llaqtapi templowan tinkisqa kasqanta, chay temploqa Daniel chunka kaq kapitulumpi Cristota rikurqan chay templopaq unanchanmi. Kay iskaynin reykunapa historiankuna Ucrania Maqanakuypi tupanku, chay hina ruwaspa 2014 watapi atestiguayninkuta qallarikunku. Paykuna iskayninku maqanakuypi atipanakuykunawan hatunchasqa karqanku, chayta chunka hukniyuq versiculopi Rafia maqanakuywan unanchasqa. Rafiaqa Biblia profeciapi soqta kaq reinoq frontera suyunmi, hinallataq domingo kamachiyoq kinsa kutiy huñukuyninpa. Chaymi hinallataq iglesia militanteq iglesiataq triumfanteman tikraypa fronteranpas.

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 watamantaqa, qhapaq aswan reyqa willakuran 2015 watapi umalliq kayman ayqekuyta munasqanta. 2020 watapi, qhapaq aswan reyqa, Republicano waqra nisqata reqsichispa, wañuyoq ch’akiyta chaskirqan, chaymi qhepaman hampisqa kanqa. 2022 watapi Ucrania maqanakuyqa aswan sinchiyarqun. Chaymantataq Trumpqa kutimuran chunka kimsayoq versículopi nisqaman hunt’asqa hina, 2024 watapi akllaypi. 2023 watapa julio killapi, chunlla pampapi rimariqpa siminqa waqyasqa karqan. 2023 watapa diciembre 31 punchawpi Protestante waqraqa kawsarichisqa karqan, hinallataq Republicano waqrapas 2024 watapi akllaypi, maypachachus Trump kutimuran; chaymantataq 2025 watapi cimientopa pruebanqa tukukuran templopa prueban chayamuptin.

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 watapi kichasqa cheqaqkuna iskaymanmi karqan. Reforma kuyuykunapa profetiku paralelunkuna, chaymanta Daniel chunka hukniyuqpa qhepa soqta versiculonkuna, huk pacha kikinllapim kichasqa karqan. Wakin profetiku kamachikuykunata llamk’achirqanku chusku chunka versiculopa qallariy willakuyninta sayachinapaq. Chay kikin cheqaqkunam kunanqa llave hina kanku, chay kikin versiculopa pakasqa historianta yachanapaq, maypichus chay profetiku allin rumi hinakuna tarisqa karqan. Huk ejemplota qosqayki.

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.

1989 watapi, Adventismopi manam karqanichu hukllachasqa yuyayqa Danielpa qhipa suqta versiculonkuna ima nisqanta. Chay mana hukllachasqa kayqa iskay rikch’aqmi karqan. Mana karqanchu ima nisqanmanta rimanakuyta tukuq huk yuyay. Pikunachus versiculokunamanta entiendesqayuq kasqankuta nirqaku, runapa yuyayninkutam qhawarichirqaku, apostatakusqa Protestantismopa hinaspa Catholicismopa teologianta chaqrusqa; ñawpa taytankumantam chaskirqaku paqarina herenciankuta, 1863 watapi hatarikuymanta, chaypim Jeroboampa qallariy hatarikuyninpi mana kasukuq profetapa ruwananman hunt’arqaku. Chay sapankama yuyaykuna versiculokuna ima kasqanmantaqa, allinllapi qhawaspaqa, sapalla sut’inchaykuna karqan. Versiculokunamanta paykunapa yuyayninkuqa ichapas karqan utqaylla profético aplikasyonpa asuykunawan awqanakuq, hinaspa achka kutiqa kikinkupa versiculokunapa qallariy nisqankumanpas contrapi.

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!

Imataq qaujimalauqtavut taikkunani verseni tassa uvani pingasuni verseni tamarmik atausiqmik naunaitkutaqarlutik paasinnittaasiusimajuq. Taanna atausirmiutillugu tusarliutit paasigatsigu uvannga kajumissuutigineqarpoq paasinnittaaserma saqqummiunnissaa, naak ilisimaluarlugu Adventismi tamakkerluni itigartitsisimasoq taanna paasigakku. Taikkua verset pillugit paasinnittavut siullermik saqqummersinneqarput 1996-mi, tamannalu tassani saqqummiunneqarsimasoq paasinnittaatsiartaq ukiuni pingasuni qulit qaangiunneranni aatsaat nukittunerulersimavoq!

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.

Sichus ñawpaq kaq qillqasqa rimanata qhawarinki revista The Time of the End nisqapi, tarinki Testimonies, volumen 9, p'anqa 11. Pisqa watakuna 9/11-man ñawpaqta, revistaqa qallarin 9/11-wan. Chay yachaykunamanta huknin, maymi sonqoyta kallpachawarqan, karqan kayta entiendenaypi: versículo chusku chunka nisqapi “pacha tukukuypi” nisqaqa, norte llaqtapa reywan sur llaqtapa reywanqa atiyniyuqkuna espiritualmi karqanku, manam literalchu. Chay pachapiqa, ñam yacharqaniña Sister White nisqanmanta, Danielpa qillqanwan Revelationpa qillqanwan huklla qillqami kasqanta, hinaspataq Danielpi kaq kikin profecía siq’ita Juanqa Revelationpi hap’irqan. Tarirqaniña Revelation chunka hukniyuqpi, mayqinchus hunt’akurqan historiapi muyuriq “pacha tukukuy” nisqapa muyuriyninpi 1798 watapi; Sister Whitepa comentario-nin chay capítuloq hawanpi sut’ita yachachin Franciaqa espiritual Egiptom kasqanta, hinaspataq payqa chay hinallataq sut’ita rimarin Revelation chunka qanchisniyuqpi, bestiaq hawanpi wayna warmiqa espiritual Babiloniam kasqanta.

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.

Paní Whiteq chay ishkay atiyniyoqkunata reqsichisqanqa *The Great Controversy* nisqapi kashan, chay rimarisqankunataq Juanpa hinaspa Danielpa willakuyninkunata huñunaykuchkan. Daniel qelqapa chunka hukniyoq kapitulinpi “urin llaqtapa reyin” nisqapa sut’inchayninqa Egiptoyta kamachiq atiyniyoqmi, “hanan llaqtapa reyin” nisqataq Babiloniata kamachiq atiyniyoqmi. Biblia hinaspa Profecíaq Espíritun yanapanakuspanku cheqaqta sayachinankupaq, Danielta hinaspa Apocalipsista huñurispanku chay yuyayta qhawachinankupaq llamk’asqankuqa, mana hayk’aqpas pantasqa teólogoman, nitaq pantasqa kikinmanta churakusqa umalliqman, huk kikin yanapakuq ministeriopi kaqman, saqeyta atisqaychu karqa.

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.

Raphia maqanakuypa unanchakuna hina Ptolemiota Uzzíastaqta entiendenapaq, chaymanta sonqonkuna hatunchakusqanmanta qhipaman rikurimuq lluqsimuyta, kay cheqaqwan kamachisqa kaymi: Ptolemiuqa dragónpa atiyninta reqsichin, paymi Romaq rantin atiyninta atipan; ichaqa chay rantin atiyninwanmi qolluykuchisqa kachkan, mayqinchus chunka kaq versículopi hinaspa 1989 watapi Ptolemiota atiparqan. Historiaq sapanchaq t’aqakuykunaqa munasqa ruwasqakuna hinaspa ancha importanmi.

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.

Uzziahqa uywawan allichasqa sallqa animalpa señalninta chaskin, iglesiatawan estadotawan hukllachaspa apamuyta munasqanrayku; Uzziahqa k’anchariq allpam, hinaspa chay k’anchariq allpaqa 1989 watapi willakuy qallariyninpi hatun argumento karqa. ¿K’anchariq allpaqa Estados Unidoschu, icha Séptimo Día Adventista iglesiachá? Chay pacha pantasqa yuyayta hap’iqkuna, k’anchariq allpaqa Adventista iglesia kasqanta nispa, hinallataq pipas kunankama chayta rimanqaku—ninqakumanmi, tawa chunka pichqa versículopi k’anchariq santu urquqa sut’ita Diospa iglesian kasqanta, chayraykutaq paykunapaq urquwan allpawan kaqllam símbolo karqan. Runapa yachaqa hina yuyay, ichapas.

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.

Uzíasqa k’ancharisqa allpa kan, Ptolomeotaq Egipto kan. Uzías, hina k’ancharisqa allpa kasqanrayku, iskay waqranmi kan: Protestantisuta, hinaspa Republicanisuta. Ptolomeo-pa políticopi rikuchikuyninqa comunismo kan, hinallataq imaymana rikch’ayninkunapas; Ptolomeo-pa religiosopi rikuchikuynintaq espiritismo kan, hinallataq imaymana rikch’ayninkunapas. Dragón atiyniyoqpa huk característicanqa chaymanta huñusqa alianza kasqanmi; ichaqa llulla profetaqa, mayqinchus k’ancharisqa allpa kasqa, huklla nacionmi iskay waqrayuq.

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

Daniel chunka huk versículon pusaq chunka tawaqniyuqpi sut’incharqan 1989 watapi Unión Soviética chinkachisqa kaptin, Estados Unidosqa papap kamachikuyninpa rantin atiynin kasqanta. Kay chiqaqa Apocalipsis chunka kimsaqpi iskay waqrayuq allpa uywapa ruolninwan kuska purin, iskaynin librokunaqa hukllam kanku.

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.

Hinaspanmi huk sallqa animalta qhawarirqani allpamanta lluqsimuqta; payqa iskay waqrayuq karqa ovejapa wawankuna hina, ichaqa dragón hina rimarqa. Hinaspan ñawpaq sallqa animalpa llapa atiyninta ñawpaqninpi ruwachkarqa, hinaspan allpata, chaypi tiyaqkunatawan, wañuchiq k’irisqan hampisqa kaq ñawpaq sallqa animalta yupaychanankupaq kamachirqa. Apocalipsis 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.”

Apocalipsis chunka kimsayuqmi Estados Unidos-ta reqsichin Papapaq rantin atiynin kasqanta, imaraykuchus allpaqmanta lloqsiq uywacha “ñawpaqninpi kaq” lamar qochamanta lloqsiq uywapa llapa atiyninta rurachkan. Iskayniyuq versículopi pagan Roma-pa dragonninmi Papaman qusqa karqan atiyninta, tiyananta, hatun kamachikuynintawan. “Atiynin” nispa tikrasqa simiqa atiyniyuq kayta nin; ichaqa chunka iskayniyuq versículopi huk simim kashan “atiy” nispa tikrasqa, chayqa “delegasqa kamachikuy” niyta munan.

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.

Estados Unidosqa papap kaqpa rantinpi llamk’aq atiyninmi; payqa pagano Roma nisqawanmi rikuchisqa karqa, chaymi versículo iskaypi nisqa hina, papapman soldadokunaq hinaspa qullqi-atipayninpa yanapayninta qorqa. Chayta ruwaspan, pagano Romaqa Estados Unidos nisqapa unanchanmi karqa, paypas papal atiypa mana allin ruwasqanta ruwanankupaq “carretankunata, buquekunata hinaspa caballopi puriq soldadokunata” qonqa.

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.

Chunkaq chunka versículopi, chunka hukniyuqpi, chaymanta chunka pichqayuqpi kimsa maqanakuykuna historiapi hunt’akusqan p’unchawkunapi, Antiochus Magnus sapa maqanakuyllapim karqa. Kay chiqaq kayta reqsichin, chay kimsa maqanakuykunapi rikuchisqa atiyniyuqqa bestiapa rantin atiynin kasqanta, imaraykuchus sapa kutiqa Antiochusmi, hinallataq 1989 watapi Antiochusqa Estados Unidospa rantin atiynin karqa.

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.

Kimsa maqanakuykuna, chunka suqtayuq versiculopi Domingo kamachiyman apaqkunaqa, Alpha-Omega sut’inchasqanta apakunku, hinallataq cheqaq kaypa ruwanakaynintapas. Ñawpaq maqanakuypi hinallataq kimsañiqin maqanakuypiqa Estados Unidosmi kachkan, chaymi ñawpaq hinallataq qhipa maqanakuykunapi alpha-Omegata riqsichin. Chunka suqtayuq versiculopi Domingo kamachiyman apaq kimsa maqanakuykunapas cheqaq kaypa sut’inchasqanta apakunku. Nazi Ucrania nisqa rantin atiyninmi chawpi maqanakuyqa, hebreo simipi “cheqaq kay” nisqapa marconpi chawpi waymarkpa hatarikuyninta rikuchin. Kimsa maqanakuykunaqa 1989 watamanta Domingo kamachikama rikuchinku, chaymi versículo cuarentapi “pakasqa historiata” rikuchinku.

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.

Apocalipsis chunka hukniyuqpi chunka hukniyuq versículonmi 2023 watata reqsichin, iskaynin waqrankuna kawsarimusqankumanta qallarina hina. Daniel chunka hukniyuqpi, chunka hukniyuq versículonqa chay kikin pacha historiata reqsichin. Ukhunpi profecíapa siq’inninpas, hawa lawpi profecíapa siq’inninpas 2023 watapi tupaykunku. Ukhunpi siq’inqa Daniel hamut’asqan “ima” nisqanmi, hawa lawpi siq’intaq pay hamut’asqan “visión” nisqanmi.

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.

Danielpaq ricuchisqan templopa pruebanqa iskay chunka iskayniyuq punchawpi qallarin, hinaspataq 9/11 qhepaman iskay chunka iskayniyuq watakuna pasasqanmanta, chaymi Isaías templo ukhuman haykusqan punto, 2023 wataman apan. Isaíasqa Uzzíaspa wañusqanta reqsichin, chunka hukniyuq wata leprawan kawsasqan qhepata, 9/11-pi. Templo sayarichiy llamk’ayqa ñawpaqta cimientota churaymanta ruwasqa kachkan, chaymantaq templo sayarichiyta hinaspa umalliq rumita churayta, chaymantaq kimsakaq litmus pruebataman pusan, trompetakunapa rayminwan sut’ichasqa, Levítico iskay chunka kimsayuqpa lineanpi. Wiñay evangeliopa ukhupi ruwasqan llamk’ayninqa hawapi lineapa historiamninpi hunt’asqa kachkan. Chunka hukniyuq versículopi Putinqa Ptolomeowan tipificasqa kachkan, hinaspataq Uzzías reyqa iskay kaq testigotam qun, uray llaqtapa reyninpa ricuchikuyninpaq, mayqinmi soldadokunapa atipayninrayku hatarichisqa, chaymantaq qhepaman religionpa suyunman kikinta yaykuchiyta munan.

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.

Uray llaqtap qhapaqninqa phiñakuywan kuyuchisqa kanqa, hinaspan lloqsispa paywan maqanakunqa, chay uray llaqtap qhapaqninwan; payqa hatun achka runakunata huñunqa; ichaqa chay achka runakunaqa paypa makinman qosqa kanqaku. Chay achka runakunata apasqan qhipataq sonqon hatunchasqa kanqa; hinaspan achka chunka waranqa runakunata urmachinqa: ichaqa mana chaywan kallpanchasqa kanqachu. Daniel 11:11, 12.

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

Uriah Smithqa rimarin Ptolemy Philopatorpa historianta, hinallataq Jerusalén templopi sacrificiokunata haywayta munasqanmantapas.

“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.

“Ptolomeoqa manam karqanichu allin yuyayniyoq kaspa atipayninta allinta llamk’achinampaq. Chay atipayninta qatipaqtinmi, ichaqa hina kaspaqa, Antiocoq llapa qhapaq suyunpa kamachiqninman hina rikch’akunman karqa; ichaqa aslla manchachiykunallawan, aslla amenazasninkunallawan kusisqa kaspa, allinyanakuyta rurasqa, chayhina mana hark’asqa, mana qhispichisqa uywa-hina munayninkunaman sapaqkama qonakunanpaq. Chayrayku, awqankunata atispaqa, payqa huchankunawan atisqa karqa; hatun sutita sayachiyta atisqanmantapas qonqakuspa, mikhuy fiestakunapi, millay q’añu kawsaypiwanmi tiemponta usuchirqan.”

“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.

“Sonqoymi atipayninrayku hatunchakurqan, ichaqa mana chaywan kallpanchasqachu karqan; imaraykuchus mana yupaychasqa hina chayta llamk’achisqanrayku kikillanpa runankuna paypa contranpi hatarirqanku. Ichaqa sonqonpa hatunchakusqanqa aswan sut’ita rikurirqan judíokunawan ruwasqankunapi. Jerusalénman hamuspan, chaypi sacrificiokunata haywarirqan, hinaspa ancha munarqan templopa ancha santu cheqninman yaykuyta, chay llaqtapa leyninman hinaspa religionninman contrapi; ichaqa, sinchi sasachakuywanraq hark’asqa kaspan, chay cheqmanta lluqsirqan llapa judío nacionpa contranpi ninawan phiñasqa, hinaspa chayllamanta paykunapa contranpi qallarirqan manchay millay mana sayk’ukuq qatiykachayta. Alejandríapi, maypichus judíokuna tiyakuq kasharqanku Alejandro p’unchawkunamanta pacha, hinaspa aswan munasqa llaqtamasikuna hina privilegionkuta kusisqa hap’irqanku, kay qatiykachaypi wañuchisqa karqanku tawa chunka waranqa, Eusebio nisqanman hina, suqta chunka waranqa, Jerónimo nisqanman hina. Egiptokunapa hatariynin, hinaspa judíokunapa wañuchisqa kasqankuqa, cheqaqtapuni mana karqanchu payta reynonpi kallpanchanapaq, aswanpas yaqa llapanpi tukuchinapaqmi aypaq karqan.” 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.

Ptolomeo Filopatorpa ejercitun atipaynin Raphiapi, 217 a.C. watapi, manam Ptolomeota kallpacharquchu, ichaqa “sonqonta hatarichirqanmi.” Ukrainapi awqanakuypi atipayqa manam Putinta kallpachanquchu, ichaqa “sonqonta hatarinqa,” hinallataqmi ejercitupi allin llank’ay atipaywan rey Uziaspa sonqonta hatarichirqan.

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.

Hinallataq Uzíasqa llapa ejercitunpaq wakichirqan escudokunata, lanzakunata, caskokunata, corazakunata, arcokunata, hinaspa warak’akunata rumikunata wikch’unanpaq. Hinaspa Jerusalén llaqtapi rurachirqan ingeniokunata, yachaysapa runakuna rurasqanta, torrekunapi hinaspa murallakunapi churanaqpaq, flechakunata hinaspa hatun rumikunata wikch’unanpaq. Sutinqa karuman mast’arirqan; anchata yanapasqa kasqanrayku, kallpasapa kanan kama. Ichaqa kallpasapaña kaspan, sonqonqa hoqarikusqa karqan paypa chinkayninpaq; Señor Diosninpa contranpi huchallikurqanrayku, Señorpa templonman yaykurqan inciensota rupachinampaq inciensopa altarñinpi. 2 Crónicas 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.

Ishkay uray llaqtamanta reykunaqa, sonqonkuta awqanakuy atipayninkunamanta hatarichisqa kaspanku, chay kikillan temploman yaykuyta munarqanku huk ofrendata haywarinankupaq, chaytaqa sacerdotellam ruwanman karqa. Iskayninpi sacerdotekunaqa chay hatunchakusqa reykunapa chay ruwanankupaq munayninkuta hark’arqanku. Huk reyqa chaymanta qallarirqa judíokunapa contranpi kutichiyta, hukñataq urkunpi leprawan maqasqa karqa.

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.

Hinallataq Azarías sacerdote qhepanta yaykurqan, paywan kuska pusaq chunka sacerdotekuna Señorpaq, kallpayoq runakuna. Paykunataq Uzzías reyta hark’arqanku, nispataq nirqanku: “Mana qanpaqchu, Uzzías, Señorpaq inciensota rupachiy; aswanpas Aarónpa churinkuna sacerdotekunapaqmi, inciensota rupachinankupaq t’aqasqa kaqkunapaq. Lloqsiy uqllumanta; huchallikurqankim, manataq Señor Diosmanta qhapaqchasqa kanqachu qanpaq.” Chaymantataq Uzzías phiñakurqan, makinpi inciensota rupachinapaq q’uñichina q’ipiwan; sacerdotekunawan phiñakusqallanmantapacha lepra unquy urqukurqan mat’iykipi sacerdotekunapa ñawpaqninpi, Señorpa wasinpi, inciensopa altarpa ladonmanta. Hinallataq hatun sacerdote Azarías, llapa sacerdotekunapiwan, payta qhawarqanku; qhawariytawan, leprosoñam karqan mat’iykipi. Hinaspataq chaymanta utqayman qarqorqanku; arí, pay kikinpas usqhaylla lloqsiyta munarqan, Señor payta maqasqanrayku. Uzzías reyqa lepra unquyoqmi karqan wañunaykama, sapa wasipitaq tiyakurqan, lepra unquyoq kasqanrayku; Señorpa wasinmantam t’aqasqa karqan. Churintaq Jotammi reypa wasinpi kamachiq karqan, hallp’a runakunata juzgaspa. Uzzíaspa wakin rurasqankunataqa, qallariyninmanta tukukuyninkama, Amozpa churin profeta Isaíasmi qelqarqan. 2 Crónicas 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.

2014 watapi, Europapi globalistakuna hinaspa Obama kamachiq ayllupas Ucrania nacionpa hawanpi huk llimp’i tikrayta qallarin. 2022 watapi Rusiaqa huk yaykuy maqanakuyta qallarin, chaymi tukukuyninpi Putinpaq hinallataq Rusiapaq atipayman pusasqa kanqa; Ptolomeo hinaspa Uziaswan rikch’achisqa, uray llaqtakunaq reykunan hina. Chunka iskayniyuq versículopi nin, Putinqa atipasqanmanta qhipaman, “sonqon hatunchasqa kanqa; achka chunka waranqakunata urmachinqa: ichaqa mana chaywan kallpachasqa kanqachu.” Chaymanta historiapas qillqan, paypa qhapaq suyumpa sapa kuti aswan urmayta.

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.

Chay allinmanta urayman riyqa wañuymanmi pusarqan; Raphia llaqtapi chinkasqanmanta Antiochus Hatun kutichikuyta rurasqan pachaqa, Antiochusqa manaña Ptolemy Philopatorwan tinkusqachu, aswanqa chay pachapiqa Egipto suyupa kamachiqnin kasqanta huk wayna wawaywanmi rimakushan karqan. Wawaqa qhipa miraypaq unanchanmi; chayrayku, huk nivelpiqa, Panium llaqtapi Antiochus atipasqan wawa qhapaqqa uray suyuq qhipa mirayninmi. Ruwaypaq cheqaq nivelpiqa, chay wawa qhapaqqa Antiochuspa kallpasqanman chimpapakuq pisi kallpayuq kaytam sut’inchan.

“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.

“Ptolomeo Filópatorwan Antiocowan allin kawsaypi rimanakuy rurakusqanku chunka tawa watakuna sayarqan. Chaykamallataq Ptolomeoqa mana templanakuywan, millay kawsaywan wañupurqan, hinaspa churin Ptolomeo Epífanes sutiyuqmi rantinpi yaykurqan, chay p’unchawkunaqa tawa utaq pichqa watayuq wawa kashaqtin. Antiocoqa, chay pachallapi, qhapaq suyunchispi hatarichiykunata upallachispa, inti lloq’e partikunata uraychaspa, paykunata kasukuypi takyachispa, Egiptopa tiyananman wayna Epífanes yaykuptin, ima ruwaypas qallarinanpaq samayniyuqña kasharqan; hinaspa kayqa kamachikuyninta astawan mast’arinanpaq allin pacha kasqanta yuyarispa mana chinkachinapaq, ancha hatun soldadokunata huñurqan, “ñawpaqmanta aswan hatun” nisqata (imaraykuchus inti lloq’e puriynganpi achka kallpankunata huñusqa karqan, hatun qhapaq kaykunatapas tarisqa karqan), hinaspa Egiptoman lluqsirqan, chay wawa qhapaq reyta mana sasachakuywan atipayta suyaspa. Imayna atipaykusqantaqa chayraqmi rikusun; kaypiqa musuq sasachakuykuna kay qhapaq suyukunapa rurayninkunaman yaykun, hinaspa musuq runakuna historiapa teatrunman pusamusqanku.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Uraypi Reyi

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.

Rusiapa qhepa tukukuy puriyninkunata siq’ichiyqa, willka willakuq llaqtakunapa qollana uray llaqtayuqpa qhepa tukukuy puriyninkunatapas siq’ichiymi. Tukuy pacha tukukuypi, 1798 watapi, willka willakuy historiapi chayamusqa espirituwan qollana uray llaqtayuqpa huk willka willakuy nisqapa kawsaynin kaymi—imayna tukukuyninman chayan. Chayqa qollana hanaq llaqtayuqpaqpas, llulla willakuqpaqpas huk willka willakuy nisqa kawsayninmi. Kimsa atiyniyuqkunam, kay pachata Armagedónman pusaykamuqkunam, sapaq tukukuyninkuta Diospa Simiyninpi sut’inchasqa kapunku. Imapas Putinwan Rusiaywan pasaqqa, ñawpaq qollana uray llaqtayuqpa siq’ikunaq rikch’ayninwanmi ñawpaqmantapacha rikuchisqa kachkanqa.

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.

Urinpi kapqaña kaq hanan rey sur nisqapa wañusqanpaq ejemplokunaqa ñawpaq kaq hanan rey sur nisqapa wañusqanwanmi rikuchisqa karqan, payqa mana Diospi iñiq Francia karqan Revolución pacha ukhupi. Urinpi reino sur nisqapa wañusqanqa rey sur nisqapa wañusqantapasmi hap’in. Napoleónpa wañusqanqa Franciapa wañusqanwanmi tupachkan, hinallataq qatiqnin reino sur nisqapa wañusqanwanmi tinkun, payqa Rusia karqan. Rusiaqa kunan pacha rey sur hinaqa revoluciónwanmi qallarin, imaynachus Franciaqa rey sur hina revoluciónwan qallarisqa karqan, chayhinata.

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.

Revolución nisqaqa dragónpa huk unanchanmi, paymi uray reykunapa unanchan. Dragónqa, uraymanta reyqha hatun kaq unanchanqa, Satanásmi; payqa waranqa watakuna tukukuypi revoluciónta ruwanayta munaptin, hanaq pachamanta nina uraykamun hinaspataq payta mikhun. Qallariyninpi hanaq pachapi hatarikuyninqa alfa karqan waranqa watakuna tukukuyninpi hatarikusqanmanta.

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.

1798 watapi, Francia suyupaq rimaypi, Francia Revolución nisqapi, uray suyuq espiritu rey kasqan tiyanata hap’irqan. Chay revoluciónqa Europa suyukunapi llapanta picharirqan, hinallataq qhipaman Rusia Revoluciónman chayarqan, chay watallapitaq utqaylla qatiqninpi Bolshevik Revolución pasasqan.

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 wata Rusiya hatun tikrayqa iskay hatun puriyniyuqmi karqa: Febrero killapi Tikray (tsar nisqa rey monarkhiata urmachispa, autokrasiyata tukuchispa, hinaspa sovietkunawan iskay atiyniyuq pacha ukhupi huk pisi pacha kamachiyta sayarichirqan) hinallataq Octubre killapi Tikray (Bolshevik Tikray nisqapas sutinchasqa, maypichus Leninpa umalliq kayninpi bolshevikkuna huk qapariywan atiyta hap’irqanku, chaymanta soviet kamachiyta sayarichispa, socialismo/komunismoman puriyninta kicharirqan).

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:

Ancha ñawpa pachakunamanta qhawarikuypi, hinallataq revolucionaria yachay-ñiqipi (aswanraq marxista qhawariykunamanta, Trotsky, Luxemburg, wakinkunawan kuska kikinchaykunata ruwaspa), Francia Revolución (1789–1799) sapa kuti qhawarikun imaynachus Rusia llaqtapi pasaq ruwaykunapa puriyninta rikuchiqman hina, utaq chaypaq huk esquema quqman hina. Francia Revolución-pa iskay puriyninkuna, kay Rusia fasekunata rikuchisqankuna, kaykunam:

  • 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.

    Qallariynin kuskanchasqa kamachiq/constitucional nisqa pacha (maspas 1789–1792), chaymi Febrero Revoluciónwan tupaq. Kay Francia pacha qallarin Bastilla nisqapa maqanakuywan, Estados Generales/Asamblea Nacional huñunakuywan, feudal privilegio-kunapa chinkachisqankuwan, Declaración de los Derechos del Hombre nisqawan, hinallataq Girondinos nisqakuna, kuskanchasqa musuqchasqakuna ima urapi huk monarquía constitucional sayarichisqawan. Chayqa monarquía absoluta-ta urmachirqan, ichaqa burgués/liberal kamachiykunapa wakin imayna kayninkunata hinallataq iskay/atipanakuq atiyniyuq kamachiy estructura-kunata waqaycharqan (kayhina, Asambleawan mana tukuq monarquíawan chawpipi). Chayhinallataq, Febrero 1917 watapi Tsarismo-ta tukuchirqan, ichaqa huk gobierno provisional burguésman pusarqan hinallataq Soviets nisqakunawan iskay atiyman.

  • 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.

    Ancha/Jacobino nisqa pachaqa (aswanpis 1792–1794 watakunapi, ñawpaq República ñisqa hatarichisqanta, Luis XVI wañuchisqanta, hinaspa Robespierre hawan Jacobinokuna/Comité de Salvación Pública nisqawan Manchachiy Kamachiyta) Octubre (Bolchevique) Revoluciónwan tupachkan. Jacobinokunaqa aswan llamp’u Girondinokunamanta atiyninta hap’irqanku ancha sinchi rurayninkuwan, republicata willarqanku, contra-revoluciónta ñit’irqanku, hinaspataq revolucionta aswan ukhu kaq runa kawsay tikrayman hinaspa ukhupi hawapi kaq ameaçakunamanta amachayman ñawparichirqanku. Kayqa ricch’akun imaynatas Bolcheviquekuna gobierno provisionalta urmachirqanku, proletario/dictadura del proletariado kamachiyta sinch’iykachirqanku, hinaspataq revolución socialista nisqata ñawparichirqanku.

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.

Kay kuskachasqa tupachiykunaqa sinchita qhawachin imaynatas kutichikuynakuna achka kuti huk nisqa qatiqninman hina purinku: qallariypi, ñawpaq kamachiy p’atataq llapaq hatariywan waqlliy (chawpi puriq / burgués kallpakuna pusaqninwan), chaymantaq aswan sinchi kallpachakuy radicalkunapa makinkuman yaykuywan, mana allin pacha chawpipi kutichikuyta “waqaychanankupaq” hinaspa aswan ukhuman churanankupaq. Bolshevikkuna kikinkum kikin yuyaywan Francia suyupi rikuchisqa ejemplomanta hap’ipakuspanku, Octubre killapi paykuna hatariyninkuta Jacobino kunapa golpe nisqaman hina qhawaspanku—contrarrevoluciónta hark’anankupaq hinaspa kutichikuypa atiyninta hunt’achinankupaq wakisqa kasqanta.

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.

Kay hina tipulujyaqa rikurin Trotsky-pa *History of the Russian Revolution* nisqan hina qillqakunapi (maypin sut’inchaywan Rusia llaqtapi iskay kallpayuq kamachiy pacha Francia llaqtapi kaq hina puriyninkunawan tupachisqa), hinallataq Rosa Luxemburg-pa Rusia llaqtapi pasasqakunamanta qillqasqankunapipas; chaypi payqa nin Rusia Revolución-pa ñawpaq pachasnin (marzomanta octubre kama) Francia- (hinallataq Inglaterra-) revoluciones-pa esquemanman hina qatipakusqanta, Bolshevik-kuna hap’ipakusqankutaq Jacobino-kuna wichariyninwan kuska-tupachisqa kasqanta.

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.

Jesúsqa tukuy kuti tukukuypi kaqta qallariyninwanmi rikuchin, hinallataq Napoleonpa tukukuynin, uraymanta ñawpaq espiritu rey hina, revoluciónpa qallariyninpi waymarkakunata qatipaspa, chay hina ruwaspataq Unión Soviéticapa tukukuyninta rikuchirqan.

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.

Napoleónpa progresivon wañuynin (paso paso) ancha allinta tupapun Unión Soviéticapa pisiy-pisiy urmayninwan hinaspa 1991 watapi thuñiyninwan, chaylla tipológiko marco ukhupi maypichus Revolución Francesapa iskay fasesnin ñawpaqman rikuchirqan Revolución Rusapa 1917 watapi Febrero hinaspa Octubre etapankunata. Kay paralelismoqa mastawanmi mast’arin post-radical consolidación fasekama (Bonapartismo) hinaspa mana ayqekuy atina ch’iqichakuyninkama. Kayqa hapiykunqa general histórico patronesmanta hinallataq análisis marxistakunamantapas (aswanraq Trotskyq The Revolution Betrayed nisqanpi hinaspa chaywan tupaq ruwayninkunapi), mayqinkunachus Napoleónta qhawarinku Bonapartismopa arquetipon hina: huk régimen de hombre fuerte, mayqinchus rikurin huk revoluciónpa radical cumbreynin qhipaman, clasenkunapura balanceakuspa, revoluciónpa wakin hatun estructural atipayninkunata waqaychaspa (democrático kallpachakuyninta ñit’ispa), sapallanpa/militar-burocrático imperiota hatarichispa, sinchi mast’arispa, chaymantaqa fasespi urmayta much’uspa, ñawpa ordenpa wakin kutichisqanmankama pusasqa.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Napoleónpa Bonapartista oqarisqanqa Stalinista takyasqanwan tupachkanmi

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.

Jakobino radical nisqa pacha qhipaman, hinaspa Thermidor nisqapa kutichisqan qhipaman (1794), mana takyasqa Directorio nisqa kamachiy (1795–1799), Napoleónpa 18 Brumario golpeyninwan (1799) Consulado nisqata sayarichin, chaymantaq Imperio nisqata (1804). Payqa burgués revolucionario atipayninkunata kamachinman churaykuspa huklawman apan (Código Napoleónico, feudal privilegio-kunapa tukukuynin, kallpayoq chawpi hukllachasqa Estado), ichaqa chaykunata autoritario kamachiyman, soldado hina hatunchakuyman, hinaspa musuq élite nisqaman uraychaspa churarin.

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.

Bolchevique/Octubre nisqa radical fase qhipaman, hinaspa qallariy soviético experimentokuna qhipaman, burocrática degeneración qallarin (aswanraq 1920 watakunapa chawpiymanta pacha). Stalinpa consolidacionnin Lloq’e Oposiciónta atipan, “socialismo huk suyullapi” nisqata kallpachin, hinaspa policía/militar-burocrática diktadurata paqarichin. Planificasqa economía hinaspa nacionalizasqa propiedad (Octubremanta hatun atipayninkuna) waqaychasqa kachkan, ichaqa huk privilegiada kastaq herramientasninman tukuchisqa, internacionalismo saqesqa kachkaptin.

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).

Ishkay kaqninpipas, kutichiy paqarichiq kallpaqa “chiriysqa” hinam tukuspa, huklla runa utaq huk aparatopa kamachinman hinaspa mast’arikuyninmanmi kutirichisqa. Trotskyqa sut’inchaspa nirqan Stalinpa régimenninqa “Bonapartismo Soviético” nisqa huk rikch’ay kasqanta, Napoleónpa Imperionman aswan qayllapi, ama Consuladomanqa.

The Step-by-Step Collapse

Paso paso urmayninqa

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.

Kaymiqa chay hatun tinkuyqa—urmayqa manam hukllapi pasaqlla huk ruwaychu, aswanpas mast’arisqa atipanakuywan, ukhupi ch’iqnakuyninkunawan, awqanakuypi t’uru sasachakuykunawan, kinray chiqakunapi kamachiy chinkaywan, mana allin lluqsisqa allinchaykunawan, hinallataq qhipa t’aqakuy/churayman kutichiywan apachisqa qatiq qatilla ismuykunap sutinmi.

Napoleonic side (1812 to 1815)

Ladu napoleón nisqamanta (1812manta 1815kama)

  • 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: Rusia llaqtaman ch’iqchiq wañuywan tukukuq yaykuy—Grande Armée (600,000 qhari-kuna), apanakuywanqa mana allin kasqanrayku, chiri pacha, hinaspa hark’akuywan pasaypa wañuchisqa. Hatun llakikuy turning point; ancha hatun chinkay yupaychasqa kasqanmanta hinaspa runa kallpamanta.

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

    1813 watapi: hukpaqpi hukllanakuy ruwakun paypa contra; Leipzigpi atipachisqa (“Nacionkunapa Maqanakuynin”)—Alemania llaqtamanta yanapakuqmasinkuna hinallataq territorionkunatapas chinkachin; imperionqa huch’uyayta qallarin.

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

    1814: Huk llapa masikuna Francia suyuta chiqanta yaykunku; París llaqtam urman; Napoleónmi kamachiyta saqin hinaspa Elba-man qarqusqa kachkan.

  • 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: Pisi kutimuy (Pachak P’unchawkuna), qhipa atipasqa Waterloo-pi; wiñaypaq qarquy St. Helena-man; monarquía Borbónica yapamanta sayachisqa (kutichiy mana allin munaywan revolucionpa atipayninkunata qhipaman kutichiy, ichaqa mana llapanta-chu—wakin kamachikuy/administración tikraykuna kawsarqanku).

Soviet side (1970s to 1991)

Ladun soviéticolla kaqnin (1970 watakunamanta 1991 kama)

  • 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.

    Qhipa 1970 watakunapi–1980 watakunapi: Qullqi kamay sayakuy (“zastoi” nisqa Brezhnevpa kamachikuynin urapi), wiñay pisi kaykuna, tecnología qhipachakuy, hinaspa Estados Unidos/NATOwan mana atipakuy armakuna atiy churanakuy—sistemapa llumpay mast’arikuynin qallarin qullqi kawsayta ukhumanta ch’usakyachiyta.

  • 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: Afganistán llaqtapi awqa—Soviéticokunapa “Vietnam”-nin; ñit’inapi urmayqa yuyay atiykunata, kallpachakuyninta, hinallataq llapa llaqtakunapi yupaychasqa kayninta pisiyachin (qhawariy chay aswan musuqkuna hina rikch’akuq tinkuyta: Napoleón Rusia llaqtapi tukusqa karqa; URSS-qa huk ch’ullku, sinchi sayaq pampapi yawarninwan pisisqa karqa).

  • 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: Gorbachovpa perestroika/glasnost nisqankuna reformankunaqa (sistema qispichiyta munaspa, qhipa Napoleónpa wakin allinchaykunaman rikch’akuspa) aswanmi chay ukhupi pantasqa ch’axwaykunata rikuchin hinaspa utqayachin; Inti lloqsiy Europapi Bloc Orientalpa satélite estadonkuna hatarinku hinaspa kacharirunku (Berlín perqata urmachinku 9 ñiqin noviembre killapi, 1989 watapi, gobierno rejimenkuna urman 1989–1990 watakunapi llapanpi)—“hawa imperio” nisqapa chinkaynin, Napoleónpa yanapaq estadonkuna chinkasqanman hinallataq.

  • 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: Uq llaqtakuna ukhupi nacionalkuna sasachakuykuna, repúblicakuna soberaníanta willakunku; agosto 1991 watapi mana allinchu nisqa sinchi sayaqkunaq golpe-nin manchay hatun pantasqawan urman; Gorbachev 25 diciembre 1991 p’unchawpi karqonta saqen; URSS nisqa suyukuna tantasqa 15 estadokunaman chinkarparin. Qhepanmanta capitalista kutichiy hamun (Yeltsin pacha shock therapy, oligarcakuna, privatización)—Borbón nisqa restauraciónwan tupachisqa: revolución manaraq kaptin kaq clase nisqapa elementonkuna (utaq paykunapa equivalenten-kuna) kutimunku, revoluciónpa hunt’asqa propiedadpa relacionninkunata kutichispa pampachanku, ichaqa wakin kamachiy formakunallata waqaychaspa.

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.

Iskayninpipas, “imperyo” (Franciaq Continentalkamanta Sistema vs. Soviéticokunaq Inti llaqtakuna Bloque/COMECONpa kallpachayninpa influyon) ukhumpi ismuspa hawaman rakikun, ukhupi ismuy utqayllam miran, qhipa sasachakuy chay ch’usaqyayninta rikuchin, hinaspa ñawpaq ayllu-sociedadpa kallpankuna yapamanta sayarimun (monarquía/capitalismo). Bonapartismo mana wiñaypaq sayakuqchu kasqanta qhawaykachin—“huk pirámide puntallanpi churasqa,” nisqanta Trotsky rimarisqan hina—imaraykuchus chayqa sayan revoluciónpa democracia saphiyninta ñit’ispa ñak’arichisqanpi, ichaqa awqan hawamanta kallpakuna chawpipi p’anqachispa (ichaqa q’iwispa) chaypa economía saphiyninta amachasqanpi. Soviéticokunaq urmayninqa mana karqanchu “llaqtalla” hatun qhawaypiqa, aswanpas ukhupi aswan-aswan ismuy tukukuyninmi karqan, imaynatachus Napoleonpa imperyonpas mana huk tuta chinkarqanchu, aswanpas sapa kuti atipaykunaq qatiyninpi pisiy-pisiyta ismuspam restauraciónkama chayarqan.

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.

Francia suyupa qallariyninpas tukukuyninpas Uzias reypa hinaspa Ptolomeopa qhapaq willakuyninwanmi tupakun. Ptolomeo IV Filopátorqa Rafia maqanakuypi (217 a. C.) allin atipayninta atipan hanaq norte reyniyuqta (Antíoco III), ichaqa “mana chaywan kallpachasqachu kanqa”—manam atipayninpa allin kaqta qatipanchu, aswanpas sumaq kawsayman hinaspa kikin hatunchakuyman kutiripun, chaymantaqmi (3 Macabeos 1–2 pi waqaychasqa qillqaspa nisqanman hina) Ptolomeoqa atipaynin qhipaman Jerusalénman watukuyta rinqa. Sonqon hatunchasqa kaspan, Santo de los Santosman yaykuyta hinaspa pay kikillan sacrificiota haywayta munan—chiqa Diosta qichuq hinaspa paypa contranpi hatariy ruwaymi chayqa. Diosmanta maqasqa kaspan (such’u onqoywan), p’enqayman churakun, hinaspataq Diospa llaqtanta qatiqchaspa ñak’arichiyman tikran. Chaymanta ñawpaqman reinonqa sapa kuti urayman urmariymi: millay kawsay ismuy, ukhupi hatarinakuykuna, hinaspa kallpaypa chinkaynin, wañunaykama. Kayqa cheqaqpuni Rey Uziaspa (2 Crónicas 26:16–21) rikch’ayninmi; paypa sonqonqa maqanakuy atipaynin qhipaman hatunchasqa karqa, chaymanta temploman yaykuspa incienso rupachiyta ruraran (sacerdotekunapa llamkayninta qichuspa), hinaspataq urqunpi leprawan maqasqa karqa, chaymi runakunapaq rikuy atiy, sut’i taripaynin karqa. Chaymanta ñawpaqman Uziasqa sapallan t’aqasqa kawsarqa, Señormanta wasimanta karunchasqa, wañunaykama—mana usqhaylla chinkaychu, aswanpas unayta aysakuspa pisiyachiq tukuy.

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.”

Iskayninkuqa uray llaqtakunapa reyninkuna kanku; hatunchakuyninkutam Jerusalénpi temploman yaykuypi rikuchinku, chaymantaq mana chaylla urmaywanchu tukunku, aswanpas pisipaq, ismuy ismuy tukuy tukukuyman chayanku. Kaymi sapa qhipa “uraymanta rey”paq tipologíamanta qillqasqa kamachiy-nisqa.

1798: France Becomes the Spiritual King of the South

1798: Francia suyupi Rey del Sur nisqa espiritualmente tukuyninman hamun

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.

“tukukuypa pacha”pi (1798), Dios mana kasqanta yuyayniyuq Francia (chay atiyniyuq, Egiptopa espirituyninpaq kashaq simikunata rikuchirqanña—Diospaq sut’inmanta ñiqiynin, Apocalipsis 11:8 nisqapi hina) norte reyniypaqtan (Papado) kallpawan takyaykun, Papata prisionerota hap’ispa. Napoleónqa chay takyaypa militarpi rikch’ayninmi. Franciaqa 1798 watapi sur reyniypa coronanta churakun, ñawpaq Egipto incarnasqan kaq atheisticu espirituta hatunchasqanrayku.

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.

Ichaqa Ptolomeo mana atirqachu atipayninmanta allinta allinta apayta, chayhinallataq Francia llaqtapi Revoluciónpa sinchi fase-ninpas manam atirqachu chay atipayninkunata takyasqa hinalla waqaychayta nitaq hunt’asqata hawaman apachiyta. Uray suyupa coronanqa ñawpaqman pasarin, Diospa mana kasqanta yachachiq yuyay hamuqmasiykuspa puqun, hinaspan musuq kamachiq simita tarin.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Simbolokuna Ñawpaqman Purichiq Kamachiy: Napoleónmanta Leninman Stalinman

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.

Kay kimsaqa manam yanqa akllasqakunañachu; astawanmi wiñaymanta wiñayman puriq tukukuyninkuna kanku—sapa hukninpas uray suyupa reyninpa ñanninkupi aswan karuman purisqanta rikuchin, kikinpa pisipaq, allmanta allmanta chinkayninman chayaspa. Napoleón—1798 watamanta qhipaman ñawpaq hatun unanchaymi karqan. Egiptopi atipaq (chiqaq uray suyupi), anchata mast’arikuspan (1812 wata Rusya kampañanqa huk llakiy hatun ñak’ariymi karqan), muyuriyninpi kaq imperyunman hukmanta hukmanta chinkaykunata qallarin (1813–1814), qhepa atipaypi atisqa tukuyninta much’un (Waterloo 1815), iskay kutita qarqusqataqmi karqan. Napoleónqa huk ñawpaqman puriq, t’aqakuna-pi t’aqakuna-pi wañuq tukukuyta rikuchin—Ptolomeowan Uzzíaswan hina chiqapta.

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.

Leninqa 1917 watapi Octubre Revoluciónpi coronata hap’irqan. Bolshevikkunapa “ñit’isqan” ñawpaq kamachiypa contranpi maqanakuyta qatipayan (chaypiqa religiónpa atiyninpas kashan). Ichaqa fase radicalqa mana takyasqa kaspachu sayariyta atin; Leninpa kikin hampi kayninpas utqaylla p’akikapun, hinallataq sistemapas burócratakuyta qallarin.

Stalin, the consolidator (Soviet Bonapartism) “freezes” the revolution into a military-bureaucratic empire, preserves the core gains (nationalized economy the anti-feudal parallel to Napoleon’s Code), but turns the power inward (purges) and outward (expansion). Yet the heart is lifted up in atheism; the system cannot truly “make the most of its victory.” Overextension (Afghanistan parallel to Napoleon’s Russia), stagnation, failed reforms (perestroika was the last desperate attempt), loss of satellites (1989–90 = loss of “allies”), and final dissolution (1991).

Stalin, huñuypaq (Bonapartismu Soviéticopi) revolucionta huk soldado-burocrático imperioman “chhiriyachin”, qispichisqa hatun taripaykunapa sunqunta waqaychan (economía nacionalizasqa, Napoleónpa Códigoman anti-feudal paralelota), ichaqe atiyta ukhumman tikrayachin (limpiezakuna) hinaspa hawamanpas (mast’ariy). Chaywanpas sonqon atheísmopi hatarichisqa kachkan; sistemaqa manam cheqaqtapuni atinqachu “atipayninmanta aswan allinta apayta.” Sapaq mast’arikuq llank’ay (Afganistán, Napoleónpa Rusianta rikch’akuq paralelopi), sayakusqa kay, mana allin tukusqa reformakuna (perestroikaqa qhipa llakiywan rurakusqa qispiy atipaymi karqan), satélitekuna chinkay (1989–90 = “yanapaqkuna” chinkay), hinaspa tukukuyninpi ch’usaqyachisqa t’aqakuy (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).

Unión Soviética nisqapa urmaynin manam chaylla huk ratullapi karqachu—ñawpaqman puriq, allinta, imaynachus Napoleónpa imperionnin pisiy-pisiyta tukukuq karqa, hinallataq Ptolemeopa hinaspa Uzíaspa qhapaq kamachikuyninkuna templopi hatunchakusqan qhepaman ch’usaqyaspanku wañuqhina pisi-pisi chinkarqa. “Espiritual” surpa reyñin (gobiernopi rikurimuq atheismo) kikinpa unay judicionta chaskirqan: ukhummanta t’uqusqa, llullata mana aswanta sayachiy atispa, norte reyñinpa kutiriq kuyuriyninwan apasqa (Papadopa kutimuynin chay ch’usaq kuskapi).

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.

Revolución Francesa (iskay puriyninpi) tipifican Revolución Rusata (Febrero y Octubre/Bolchevique). Bonapartismo napoleónico hinallataq aswan-aswan urmaynin tipifican consolidación estalinista hinallataq progreso progresivo soviético urmaynin. Tukuy chayqa Daniel 11-pa rey del sur nisqa siq’ipi kunan pacha ruwakuyninmi: Ptolomeo-pa Rafiapi pantayninmanta hinaspa templopi hatunchakuy arrogancia-manta qallarispa, Uzías-pa kikin huchanman hinaspa pisi-pisimanta tukukuyninman, Francia llaqtaman 1798 watapi chayaspa, hinaspa paypa ateo qatiqninman (Lenin–Stalin pacha) mayqinchus atipayninkunawan mana kallpachakuyta atirqanchu.

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).

Leninqa karqan kallpata sayarichiq utaq hap’iq karqan (Jacobino/Bolchevique wichariyninwan kikinchakuq; 1917 qipapi “ñit’iy” nisqa pacha, Brumaire qipapi Napoleonpa ñawpaq Consulado-ninman rikch’akuq). Stalinqa Bonapartistapa takyasqa huñuyninpaq kallpachaq karqan (Soviético imperiota hatarichiq, pichanakuykuna, II Guerra Mundialpi atipaynin, Guerra Fría nisqapi aswan hatun sayaynin; sonqon atheísmo nisqapi oqarisqa, ichaqa manan llapa llapanta chay atipayta unaypaq sumaqta “kallpachayta” atirqanchu—ancha mast’ariyninmi qallarin).

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).

Jrushchovqa karqa qhepaman hamuq “chiri pasyay” pusaq (1953–1964): Stalinmanta rimarin huchachaspata (Pakana Rimay 1956), wakin ismuykunata qawarichin, pisi tupu tikraykunata ruwanman munan, ichaqa manan atinqachu sistema ukhupi churanakuykuna allchayta. Kayqa kikinchakuqmi huk “Termidor nisqa” utaq ñawpaq uraykuy pacha hina—mancharichiyta pisiñachispa, ichaqa chawpi ateo nisqa imaymana sayayninqa kachkanraq, chaywanpas reqsichisqa allin sutinqa urmayta qallarin (kayhina, Kuba Misil Krisispi p’enqaychasqa kay 1962 watapi rikuchin Napoleónpa hatun urmayninkunamanta ñawpaq pisi qichwiykunata).

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.

Gorbachevqa karqa musphay chiqap allinchay reformador karqan (1985–1991), perestroika (wakichiy musuqchasqa churay) hinallataq glasnost (kichasqa kay) nisqakunawan “salvayta” munaspa sistemaq qhipa kallpanchakusqan hina; ichaqa chaykuna urmayta aswan utqayachinku — Bloque Orientalta chinkachiy (1989 Berlin muro), ukhu sayarikuqkuna. Kaymi aswan sut’i “progresivamente tukukuq” unanchayqa: Napoleonpa qhipa p’unchaykunapi allinchayman churayta munasqan hina, manaraq 1814 watapi yaykuy chayamuchkaptin; otaq Ptolemaios/Uzziahpa unaymanta urayman riyqa temploq hatunchakusqan qhipanpi. Gorbachevpa 1989 watapi Papa Juan Pablo IIwan (norteq rey) rimasqan/tupanakusqanmi espiritual atipachisqa kayta unanchan — sur reyq atheismon papal kutirimusqanman qichukusqan.

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).

Yeltsinqa karqa chinkachiy pacha runam karqan (1991 watamanta ñawpaqman), paymi pusarqan 1991 watapi agosto killapi golpeman sayayta; Rusia suyupa umalliqnin tukurqan; qhawarqan USSR llaqta tantanakuypa t’aqanakusqanta (1991 watapi diciembre killapi), “shock therapy” nisqa privatizaciónta, capitalismo kutichiyta. Payqa incarnaqmi tukuy chaqwa-chaqwalli tukukuyninta hinaspa wakin ñawpaq revolución manaraq kaptin kaq imaymana elementokunapa “kutichisqa” kayninta (oligárquico capitalismo, imayna Bourbon ayllu kutimusqan Napoleón qhipaman hina). Urinmanta reyniyoqpa palacionninqa pichasqa apasqa karqan, chaymi hunt’achin Daniel 11:40pi nisqa wayra muyu atipanakuyta norte lawmanta (Papado, Estados Unidoswan huñusqa alianza nisqawan).

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.”

Kay hina niraqta sut’inchan unay-unaymanta, sapa puriypi tarikuspa rurasqa juzgamientota, manam chaylla urmanallatachu; imaynachus Ptolomeo IV-pa Rafía-pi atipaynin hinaspa hatun sonqoyayman pusarqa, templo-man haykunaman, Diospa maqasqanman, hinaspa pisiy-pisiy waqlliykaman; Uzzíaspa lepra onqoywan wañunankama sapaqchasqa kasqanman; Napoleónpa t’aqapi chinkachisqanmanpas (Rusia, Leipzig, París, Elba, Waterloo). Soviético siq’inqa reqsichin Stalinpa uraspi kallpankuna aswan patapi kasqanta, hinaspa Khrushchevpa chiri kayta pampachiy tiempopi pisiy-pisiy ukhun usuchisqa kasqanta, chay sistemapa q’ataqninakunata rikuchispa. Chaymantataq Brezhnevpa tiempopi sayay-sayay tukusqa kay, hinaspa Gorbachevpa allinchaykuna utqhayachiqkuna tukunku; Yeltsinpa tiemponmi pichayta hunt’achin (URSS chinkachisqa, mana Diospi iñiypa gobiernopi rikurimuynin tukukun). “Sonqon oqarisqa” nisqaqa llapa siq’i patapi rikurin (mana Diospi iñiywan sayay), ichaqa manam mayqenpas “atipaymanta aswan allinta apayta” atinchu.

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.

Uray llaqtapa qhapaq reykunapa tukukuyninqa aswan-aswanmi purin; Satanaspa wañuyninqa cruzpi qallarin, chaymantaq qhipamanqa waranqa watakunapaq qarquspas kachkan, chaymantaq wañun.

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.

Hinaspan huk angelta hanaq pacha-manta uraykamusqanta rikurqani, makinpi ukhu t’uqupa llavinta hinaspa hatun watanata apaqta. Hinaspan dragonta, ñawpaq mach’aqwayta, paymi Supay, hinaspa Satanás, hap’ispa waranqa watakunata watarqa. Hinaspan ukhu t’uquman wikch’uykurqa, wichqarqa, hinaspa huk sellota paypa patanman churaykurqa, amaña nacionkunata pantachinanpaq, waranqa watakuna hunt’akukaman; chaymanta qhipatataq aslla pacha kacharisqa kanan.

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.

Hinaspanmi trónokunata, hinaspataq paykunapi tiyaykurqanku, hinaspataq paykunaman taripanakuy qowasqa karqa. Hinaspanmi hinaspataq hinaspa almaikunata rikurqani, Jesuspa willakusqanrayku, Diospa siminrayku umankuta kuchusqa kaqkunapa; chaymantaq animalta mana yupaychaqkunapa, nitaq paypa lantinta, nitaq urqunankupi otaq makinkupi unanchanta chaskiqkunapa. Paykunaqa kawsarimurqanku, Cristowan kuskaqtaq waranqa watakunata kamachirqanku. Aswan wakin wañusqakunaqa mana yapamanta kawsarimurqankuchu waranqa watakuna hunt’akukama.

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.

Kayqaqa ñawpaq kausariy kachkan. Kusisqa, ch’uyataqmi ñawpaq kausariypi chaypi kaq runaqa: paykunapaqqa iskay kaq wañuyqa manam atiyniyuqchu, ichaqa Diospa, Cristopaqa sacerdotekunan kanqaku, paywan kuskataq waranqa watakunata kamachinqaku.

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.

Waranqa wata pasasqan qhepamanmi Satanásqa carcelninmanta cacharichisqa kanqa; hinallataq lloqsispa pacha kaypa tawa kuchunkunapi kaq nacionkunata pantachinqa, Gogtawan Magogtawan, maqanakuyman huñunankupaq; paykunapa yupayninqa lamar qochapa aqon hina kanqa. Hinaspan paykunaqa hallp’apa anchonman wicharispanku, santokunapa campamentonta muyurisqanku, munasqa llaqtatapas; chaymantataq Diosmanta hanaq pachamanta nina uraykamuspa mikhurqan. Hina pantachiq supaytaq ninaq azufre qochaman wikch’usqa karqan, maypichus bestiawan llulla profetapas kachkanku; chaypitaq tuta p’unchaw wiñaypaq wiñaykama ñak’arichisqa kanqaku. Apocalipsis 20:1–10.

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

Qatiq qillqapiqa qatiqsun Daniel chunka hukniyuqpi uray llaqtapa reyninmanta yuyaychaykunata, chunka hukniyuqmanta chunka phisqayuq kama versículokunapi.

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.

“Tiempo del Fin” sutiyuq revistaqa 1996 watapi rurasqa karqan, hinaspataqmi Daniel qillqapi kaq profecíata reqsichin, mayqinchus 1989 watapi kicharisqa karqan. Kay qhipa p’unchaykunapi, revistaqa ChatGPT nisqaman ñawirisqa karqan, hinaspataq tapusqa karqan Ucraniaq ruventa evaluananpaq, versículo cuarentaq historiapi, revistaqa chayta reqsichisqanman hina. Kay qatiqninmi revistaq rakisqa t’aqaynin, mayqinchus kimsa chunka watakuna hunt’asqa llapa runaq rikunanpaq qillqasqa kashan. Revista ukhupi Ellen Whiteq qillqasqanmantam ñawpaq pasajepi Testimonies, volumen 9, 11 nisqa kan.

Overview: Ukraine in the Prophetic Framework

Ucrania llapa willakuy proféticopa qhawanapi

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.

Revistapaq proféticopi Daniel 11:40–45 nisqapa esquema ukhunpi, Ucraniaqa rimasqa kachkan Unión Soviética urmakuyninwan kuska, hinallataq Papado (rey del norte) athaqa ateo comunismo (rey del sur)wan maqanakuywan. Ucraniaqa rikuchisqa kachkan huk hatun religioso hinallataq geopolítico maqanakuypa pampan hina, guerras por poder nisqakunapa tukukuynin etapakunapi, aswanraq Ucrania Católicopa Iglesianwan tupaqchasqa, chay Iglesiapa legalizasqanwan décadas watakunamanta qipaman, soviet gobiernomanta ñak’arisqa qatiqchasqa kasqan qhepata.

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.

Revistaqa Ucraniataqa qhawachin Daniel 11:40 nisqapi hatun profetiku hunt’akuypa huknin parte hina, maypichus uray suyup kamachiqnin t’aqwisqa apasqa kachkan Vaticano–Estados Unidos huñunakuyninwan. Ucraniataq qhawachisqa kachkan Unión Soviética-pa atheísmo nisqapa kallpan pisiyachkasqanmanta evidencian hina, hinallataq Europa Oriental nisqapi católica influyensiyapa kutimuyninmanta.

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

Ukraniaqa Chinchay Reypawan Uraw Reypa chawpi guerranpi

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).

Revista yachachin kayta yachachinmi: uray llaqtapa reyqa Dios-ta mana iñiy kasqanmi, ñawpaqta Franciapi rikuchisqa (1798), qhipamantaq Sovyético Rusia nisqapi. Hanaq llaqtapa reyqa Papado nisqanmi, hinaspa Daniel 11:40 nisqapi 1798 watapi qallariq huk espirituyuq awqanakuyta willan, chaymi 1989 watapi Unión Soviética urmayninwan hunt’akun. Ucraniaqa kay contexto ukhupin rikurin, bloque soviético nisqapa huknin kasqanrayku, Daniel 11:40 hunt’akusqanman hina apasqa chinkachisqa. Riqsichiyqa Unión Soviética urmayninta Papadopa wañuy apaq nanaynin hampiy qallariynin ñawpaq ñan hina qhawachin (Apocalipsis 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Ukrania Llaqtapi Katuliku Iglesian ñit’iy (Pukllasqa qullqas)

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

Revistapiqa qawachin soviétiku kamachiy ukhupi katóliku qatiykachakuymanta mana iglesiaman chaylla qillqasqa qillqakunata.

From Time Magazine, December 4, 1989:

Time Magazinemanta, 4 de diciembre de 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.”

“Iskay kaq Hatun Pacha Awqanakuy qhipaman, sinchi ichaqa llapaqlla aswan mana ancha yawarlla ñak’ariy Ucraniaman chaymanta musuq Soviético bloqueman mast’arikurqan, hunu millones romano católicokunata, protestantekunata, hinallataq ortodoxokunatapas waqllachispa.”

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

Ucraniaqa reqsisqa kachkan huk hatun llaqtapim catolicismoqa comunismo uraypi ñit’isqa karqan.

Legalization of the Ukrainian Catholic Church

Ukrania Llaqtapi Katuliku Iglesyanpa legalizakuynin

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

Ukraniamanta rimanakuypi huk hatun yuyayqa ñawpaqmanta unayta hark’asqa Ukraniano Católica Iglesiata kamachikuywan allinchaymi.

From Life Magazine, December 1989:

Life Magazinemanta, diciembre killapi 1989 watapi:

“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.”

Kimsa musuq katuliku obispokunaqa chayraqmi Czechoslovaquiapi sutichasqa karqanku. Hinallataq kay killapi Gorbachevqa Italia-man watukuypi Papa Juan Pablo IIwan tinkunqa — Kremlinmanta Vaticanmanta umalliqkunap rimay-uyarikuy ñawpaq kaq uyapura tinkuy. Chay huñunakuykunaqa apamunmanmi U.S.S.R.-pi unayta hark’asqa Ucrania katuliku Iglesiapa legalizakuyninta.

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

U.S. News & World Report-manta, 11 de diciembre de 1989:

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

“Religius hinaliy qallarimusqan kaqta kawsariynin kutisqanmi kan, chaywan kuska, pichqa waranqa waranqa runakuna kasqanmanta Ukrainapa Iglesya Católica nisqapa oficialmanta hark’asqa kamachiyta qichusqa kananpaqpas; chay Iglesyaqa 1946 watamanta pacha pakasqa ukhupi kawsakusqa, Stalin payta kamachirqan chay iglesyata Iglesia Ortodoxa Rusa nisqaman hukllachisqa kananpaq. Ukrainapa Iglesyanpaq legalizaciónta atipachiyqa papap hatun munasqanmi karqan.”

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.

Revistaqa kayta rikuchin kayta hina kasqanta, mana Diospi iñiq kamachiynin pisiypaqsiqta, katuliku atiynin kutichisqa kasqanta. Chayqa reqsichisqa kashan Vaticanoq diplomático ñit’iyninmanta chiqap lluqsisqan hinam, Daniel 11:40 nisqaq hunt’akusqanpi huk hatun señal hina churakuspa, Ucraniata rikuchin Papa Simi Iglesiaq ñawpaq komunistapa suyunpi yapamanta kallpachakuyta hap’isqanmanta qhawana rikch’aynin hina.

Ukraine as Evidence of the Papacy’s Advance

Ukraniaqa Papakuna ñawpaqman purisqanmanta rikuchiqhina

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.”

Comunismoq urmakuynin mana kaylla siyasiy tikrayllachu karqan, aswanpas mana iñiq kaypa espiritu atipaynin, Papakunap Geopolítica nisqapi ñawpaqman riy, hinaspataq Papakunap kutimuy ninman qallariy, maypi pacha llapa kay pachapi kamachiyta kutichinampaq. Ucraniaqa tukuykuna yachananpaq huk rikch’ariy hina tukurin, maypi Soviet nisqakunaq religionta ñak’arichiyta thuñichisqa kasqanta, hinaspataq Romaq atipaynin Estrategiko nisqa Europa Orientalpi qhawachin. Chayqa rikuylla hina qhawachin, imaynataq kamachisqa mana iñiymanta tikrasqa Catholicapa kamachikuynin kutichisqaman; hinaspataq Iglesiata Católica Ucranianata legalchasqankuqa profetapi chiqapchasqa testimonio hina hap’isqa kachkan, chaypi “norteq reynin”qa “surq reyninta” wayra muyuq hina picharichispa apakusqanta.

Ukraine and the Broader Prophetic Sequence

Ukrania hinallata Profétik Seqüensiawan 관계ta

  • 1798 – Papacy receives deadly wound.

    1798 watapiy — Papaduyqa wañuyman hina nanaywan llikisqa chaskin.

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

    1917 – Diosmanta cheqnisqa yuyay Rusia-man astakapun (Bolshevik Revolución).

  • 1989 – Soviet Union collapses.

    1989 watapi — Unión Soviética urman.

  • Ukraine – Catholic Church legalized.

    Ukrania – Iglesya Católicaqa kamachisqa kachkan.

  • Papacy regains geopolitical influence.

    Papadoqa geopolitikapi kallpanta yapamanta kutichin.

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

    Estados Unidos suyuqa qhepaman Papapa umalliq kayninpa munayninman churakunqa (Daniel 11:41).

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

    Llapan pacha qatin (Daniel 11:42–43).

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

Ucraniaqa 3–4 etapakunaman hinam allin yaykun, Unión Soviéticapi ateísmo kasqanman chaymanta Papalpa kutichisqa influencianman tikraypi kaq hina.

Sources Referenced in Ukraine Discussion

Ucraniapi rimasqa rimanakuypi qaynakusqa pukyuqkuna

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (marco teológico principal)

Spirit of Prophecy

Espíritu de Profecía

  • The Great Controversy

    Hatun Ch’aqway

  • Selected Messages

    Aqllasqa Willakuykuna

  • Testimonies for the Church

    Iglesiapaq Testimoniokuna

Secular Press

Prensaqa secular nisqa

  • Time Magazine

    Time Magazine

  • Life Magazine

    Revista Life

  • U.S. News & World Report

    Willakuy Estados Unidosmanta & Pacha Reporte nisqa

Ukraine is mentioned in connection with:

Ucraniaqa kayhinawanmi kashan:

  • Post-World War II Catholic persecution

    II Pacha Awqa Pukllay qhipaman Católica runakuna qatiykachasqa kasqankumanta suyunchasqa ñak’ariy

  • Underground survival of the Ukrainian Catholic Church

    Ukrania Katuliku Iglesiapa ukhu pampapi kawsayninmanta qispisqa tiyaynin

  • Gorbachev–Vatican diplomacy

    Diplomasya Gorbachev–Vaticano nisqapa

  • Legal restoration of Catholic hierarchy

    Católica jerarquía nisqapa kamachiqman hina kutichisqa restauración

Summary of Ukraine’s Role in the Newsletter

Ukraniapa ruparin willakuypa pisiyaynin

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.

Ukraniaqa kallarqa mana allin sinchi hark’ana karqa, católico iñiy taqllachasqa kaptin Sovieto atheísmo ukhupi. Iglesiata Católica Ucranianata legalizarisqankuqa qhawachirqan uray llaqtapa rey-ninpa kallpanchakuynin pisiyachkasqanta. Vaticanopa influyunchis Ukrainapi qhawachirqan Papadop resurjiynta, hinaspa Ukrainapa religiónman tikrasqanqa rikuy atina testimonio karqa Daniel 11:40 hunt’akuchkasqanmanta. Ukrainamanta pasasqakunaqa karqan Papadop wañuy apaq k’irisqan hamp’ikuy qallariyninpa ñawpaq kaq ruwayninmanta huknin. Chayrayku Ucraniaqa mana sapallan política pasay hina riqsichisqachu, aswanpas profético señal hina qhawachisqa kashan Daniel 11-pa qhipa kuyuriyninkunapi.