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.
Ubu noneho tugiye kuvuga ku bimwe mu bisobanuro bikomoka ku murongo wa cumi na kabiri wa Daniyeli cumi n’umwe, hanyuma tuzane imirongo itatu y’imyaka “250” mu mateka y’imirongo ya cumi na rimwe kugeza kuri cumi na gatanu, yasohoreye ku rugamba rwa Panium mu mwaka wa 200 Mbere ya Kristo. Umurongo w’imyaka “250” watangiye mu mwaka wa 457 Mbere ya Kristo urangira mu mwaka wa 207 Mbere ya Kristo, hagati mu gihe gitangirana n’urugamba rwa Raphia kandi kigasozwa n’urugamba rwa Panium. Imyaka “250” iri mu murongo wa Nero irangirana n’amateka y’intambwe eshatu za Constantine, agaragazwa n’imyaka ya 313, 321 na 330. Imyaka “250” ya Leta Zunze Ubumwe za Amerika irangira ku wa 4 Nyakanga 2026.
Nero’s line represents the history of the image of the beast testing time, first in the United States, and then in the world. The line of 457 BC places Trump at a midpoint militarily between two battles. The period that extends from 1776 also marks a midpoint for Trump’s final presidency. In order to place these lines in their proper place we will first address verse twelve, and the demise of Russia and Putin. Then the three lines of “250” years, then the line of the Hasmonean Dynasty. With those lines in place, we will place Peter in alignment with Panium. When those lines are in place we should be able to recognize how the message of July 18, 2020 is to be corrected and proclaimed, and that it is the message of the book of Joel.
Umurongo wa Nero ugereranya amateka y’ishusho ya ya nyamaswa mu gihe cy’igeragezwa, mbere na mbere muri Leta Zunze Ubumwe za Amerika, hanyuma no mu isi. Umurongo wa 457 BC ushyira Trump mu mpuzandengo ya gisirikare hagati y’intambara ebyiri. Igihe gikomoka kuri 1776 na cyo kiranga impuzandengo y’ubutegetsi bwa nyuma bwa perezida bwa Trump. Kugira ngo dushyire iyi mirongo mu mwanya wayo ukwiriye, tubanze tuvuge ku murongo wa cumi na kabiri, no ku ihirima ry’u Burusiya na Putin. Hanyuma tuvuge ku mirongo itatu y’imyaka “250”, maze dukurikizeho umurongo w’Ingoma y’Abahasmoneya. Iyo mirongo nimara gushyirwa mu mwanya wayo, tuzashyira Petero mu murongo umwe na Panium. Iyo mirongo nimara gushyirwa mu mwanya wayo, tugomba kuzashobora kumenya uburyo ubutumwa bwo ku wa 18 Nyakanga 2020 bugomba gukosorwa no kwamamazwa, kandi ko ari bwo butumwa bw’igitabo cya Yoweli.
King Uzziah of Judah & Ptolemy King of Egypt
Umwami Uziya w’u Buyuda na Ptolemy Umwami wa Egiputa
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.
Amateka yasohoye umurongo wa cumi n’umwe ku rugamba rwa Raphia ahuje n’amateka y’umwami Uziya. Igihe Yesaya yezwa kandi agahabwa imbaraga zo kwamamaza ubutumwa bw’imvura y’itumba, guhamagarwa kwe kwabaye mu mwaka Uziya yapfuyemo.
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.
Mu mwaka umwami Uziya yapfuyemwo, nanje mbona Umwami yicaye ku ntebe y’ubwami, isumbereye kandi ishyizwe hejuru; kandi uruhande rw’impuzu ziwe rwuzuye urusengero. Yesaya 6:1.
Uzziah’s death was preceded by the rebellion he manifested that paralleled and aligned with the rebellion of Ptolemy just after the victory at the battle of Raphia. Uzziah and Ptolemy are symbols of a southern king whose heart has been lifted up, who rebel by seeking to combining their state authority with church authority. When Uzziah attempted to combine church and state, the leprosy on his forehead typified the mark of the beast.
Urupfu rwa Uziya rwabanje guturirwa n’ubwigomeke yagaragaje, bwagereranyaga kandi bugahuza n’ubwigomeke bwa Ptolémée akimara gutsinda ku rugamba rwa Raphia. Uziya na Ptolémée ni ibimenyetso by’umwami w’ikusi umutima we wishyize hejuru, wigomeka ashaka guhuza ubutware bwa leta n’ubutware bw’itorero. Igihe Uziya yageragezaga guhuza itorero na leta, ibibembe byari ku gahanga ke byagereranyaga ikimenyetso cy’inyamaswa.
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.
Nuko marayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Umuntu wese naramya ya nyamaswa n’igishushanyo cyayo, kandi akemera ikimenyetso cyayo mu gahanga ke cyangwa ku kuboko kwe, na we azanywa ku nzabibu z’umujinya w’Imana, zisutswe zitavanze mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera no imbere y’Umwana w’Intama. Kandi umwotsi w’umubabaro wabo uzamuka iteka ryose; kandi abaramya ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wemera ikimenyetso cy’izina ryayo, nta buruhukiro bagira ku manywa cyangwa nijoro. Ibyahishuwe 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.
Nuko Uziya agereranya urupfu rugenda rugera buhoro buhoro guhera igihe yakoraga igerageza rye ry’ubwigomeke ryo guhuza itorero na leta. Hanyuma agereranya ubufatanye mu bwami butakigira imbaraga, aho yasangiraga ubutegetsi n’umuhungu we mu gihe cy’imyaka cumi n’umwe. Uziya yabayeho imyaka cumi n’umwe nyuma y’ubwigomeke bwe. Intangiriro y’ubwigomeke bwe ishushanya itegeko ryo ku Cyumweru, aho itorero na leta bihuzwa kandi ikimenyetso cy’inyamaswa kigashyirwa mu bikorwa. Nyuma y’imyaka cumi n’umwe yarapfuye, ibyo bikaba bigereranya iherezo ry’ingoma ye nk’umwami w’ubwami bwo mu majyepfo bwa Yuda, ari bwo gihugu cy’icyubahiro, ari bwo Leta Zunze Ubumwe z’Amerika.
In prophetic relation to Ptolemy, Uzziah represents Judah, the glorious land and apostate Protestantism, whereas; Ptolemy represents Egypt, which is the dragon power, whose religion is spiritualism. When the two kings are considered as parallel lines, Uzziah ceases to be an illustration of the glorious land and together they become a symbol of two nations. Egypt and Judah are symbols of the religions of spiritualism and apostate Protestantism. They are a symbol of the state and the church. The statecraft and the churchcraft they represent when they are aligned as one symbol contain two nations, as was the Medes and Persians, as was France’s Egypt and Sodom, as is the United States Republican and Protestant horns, as were the northern and southern kingdoms of Israel and Judah, as well as pagan Rome and papal Rome. As a symbol of two kingdoms, they are prophetically tied together by the temple in Jerusalem where both Uzziah and Ptolemy sought to sacrifice at the temple in Jerusalem. Two nations who both rebel at the same sanctuary.
Mu isano wa gihanuzi na Ptolemy, Uziya ahagarariye Yuda, igihugu cy’ikuzo n’Abaporotesitanti bayobye, naho Ptolemy ahagarariye Egiputa, ari yo mbaraga y’ikiyoka, idini ryayo rikaba ari ubupfumu bw’umwuka. Iyo abo bami bombi bafashwe nk’imirongo ibangikanye, Uziya areka kuba ikigereranyo cy’igihugu cy’ikuzo, maze hamwe bagahinduka ikimenyetso cy’amahanga abiri. Egiputa na Yuda ni ibimenyetso by’amadini y’ubupfumu bw’umwuka n’Abaporotesitanti bayobye. Ni ikimenyetso cya Leta n’Itorero. Ubutegetsi bwa Leta n’ubutegetsi bw’Itorero bahagarariye, iyo bihujwe nk’ikimenyetso kimwe, bikubiyemo amahanga abiri, nk’uko byari bimeze ku Bamedi n’Abaperesi, nk’uko byari bimeze kuri Egiputa ya Faransa na Sodomu, nk’uko biri ku mahembe y’Abarepubulikani n’Abaporotesitanti ba Leta Zunze Ubumwe z’Amerika, nk’uko byari bimeze ku bwami bwo mu majyaruguru no ku bwami bwo mu majyepfo bwa Isirayeli na Yuda, ndetse no kuri Roma ya gipagani na Roma ya papa. Nk’ikimenyetso cy’ubwami bubiri, bifatanyijwe hamwe mu buryo bw’ubuhanuzi n’urusengero rw’i Yerusalemu aho Uziya na Ptolemy bombi bashatse gutambiramo ibitambo. Amahanga abiri yombi yigomeka ku buturo bwera bumwe.
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.
Ni iby’ingenzi kwitegereza ko ubugome bwo kwigomeka bw’abo bami bombi bwari bufitanye isano n’urusengero rw’i Yerusalemu, ari na rwo kimenyetso cy’urusengero aho Daniyeli yaboneye Kristo mu gice cya cumi. Amateka y’abo bami bombi ahurira ku Ntambara yo muri Ukraine, kandi muri uko kubigenza batangirira ubuhamya bwabo mu mwaka wa 2014. Bombi barishyize hejuru n’insinzi za gisirikare zigereranywa n’intambara ya Raphia ivugwa mu murongo wa cumi n’umwe. Raphia iranga umupaka w’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya n’ubumwe bw’inshuro eshatu bw’itegeko ryo ku cyumweru. Kandi ni na wo mupaka w’inzibacyuho y’itorero rirwana rijya mu itorero rinesha.
After 2014, the richest king announced his intention to run for the presidency in 2015. In 2020 the richest king, representing the Republican horn received its deadly wound that would later be healed. In 2022 the Ukrainian War escalated. Trump then returned in fulfillment of verse thirteen, in the election of 2024. In July of 2023, a voice in the wilderness was sounded. December 31, 2023 the Protestant horn was resurrected, as was the Republican horn in the election of 2024, when Trump returned and then in 2025 the foundation test ended with the arrival of the temple test.
Nyuma ya 2014, umwami ukize kurusha abandi yatangaje umugambi we wo kwiyamamariza umwanya wa perezida mu 2015. Mu 2020, umwami ukize kurusha abandi, ushushanya ihembe ry’Abarepubulikani, yakomeretse igikomere cyica cyari kuzongera gukira nyuma. Mu 2022, intambara yo muri Ukrain yashyushye kurushaho. Hanyuma Trump agaruka asohoza umurongo wa cumi na gatatu, mu matora ya 2024. Muri Nyakanga 2023, ijwi ryumvikanye mu butayu. Ku wa 31 Ukuboza 2023, ihembe ry’Abaporotesitanti ryarazutse, nk’uko n’ihembe ry’Abarepubulikani ryazutse mu matora ya 2024, igihe Trump yagarukaga, hanyuma mu 2025 ikigeragezo cy’ishingiro kirarangira hagera ikigeragezo cy’urusengero.
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.
Ukuri kwashyizwe ahagaragara mu mwaka wa 1989 kwari ukubiri. Imigereranyirize ya gihanuzi y’imigendekere y’ivugurura n’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe byashyizwe ahagaragara icyarimwe. Hariho amategeko amwe ya gihanuzi yakoreshejwe kugira ngo hashyirweho ubutumwa bwa mbere bw’umurongo wa mirongo ine. Amwe muri uko kuri nyakuri ubu ni yo rufunguzo rw’amateka ahishwe y’uwo murongo nyine aho izo mabuye y’agaciro ya gihanuzi yavumburiwe. Reka ntange urugero.
In 1989, there was no unified understanding in Adventism as to what the last six verses of Daniel represented. That lack of unification was twofold. There was no consensus of the meaning of the verses. Those who professed to have understanding of the verses presented human ideas mixed the theology of apostate Protestantism and Catholicism, the birthright heritage they received from their forefathers of the rebellion of 1863, when they fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion. Those individual ideas of what the verses were private interpretations, at best. Their ideas of the verses were either contradictory to basic prophetic application, and often contrary to the very premise they themselves identified of the verses.
Mu mwaka wa 1989, nta bumwe bw’imyumvire bwariho mu Badivantisiti ku byerekeye icyo imirongo itandatu ya nyuma yo muri Daniyeli yasobanuraga. Uko kubura ubumwe kwari mu buryo bubiri. Nta bwumvikane bwariho ku busobanuro bw’iyo mirongo. Abavugaga ko bayisobanukiwe batangaga ibitekerezo bya kimuntu bivanzemo inyigisho za tewolojiya z’Abaporotesitanti b’abahakanyi n’Abagatolika, umurage w’uburenganzira bw’ubufura bahawe n’ababyeyi babo baturutse ku bugome bwo kwigomeka bwo mu 1863, igihe basohozaga uruhare rw’umuhanuzi utumvira mu kwigomeka kwa Yerobowamu kwashyizeho urufatiro. Ibyo bitekerezo bya buri muntu ku byo iyo mirongo yasobanuraga byari, nibura, ubusobanuro bwihariye. Ibitekerezo byabo kuri iyo mirongo byabaga bihabanye n’imikoreshereze shingiro y’ubuhanuzi, kandi kenshi bikaba binanyuranye n’ishingiro nyirizina bo ubwabo bagaragazaga ko ari ryo ry’iyo mirongo.
What we saw in the verses was a consistent understanding of all six verses. It was the consistency of the message we saw that encouraged me to present my understanding, even when I knew all of Adventism rejected what I understood. What we understood of those verses was published first in 1996, and the understanding there set forth has only grown stronger as time has marched out over thirty years!
Ibyo twabonye muri iyo mirongo ni ugusobanukirwa guhamye kandi guhuje kw’iyo mirongo yose uko ari itandatu. Uko guhuza kw’ubutumwa twabonye ni ko kwanteye umwete wo kugaragaza uko nabisobanukiwe, nubwo nari nzi ko Abadivantisiti bose banze ibyo nari nasobanukiwe. Ibyo twasobanukiwe kuri iyo mirongo byabanje gutangazwa mu 1996, kandi uko gusobanukirwa kwahavuzwe kwagiye kurushaho gukomera uko imyaka irenga mirongo itatu yagiye yicuma!
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.
Nimwitegereza ku gice cya mbere cyane cyavuzwe mu kinyamakuru *The Time of the End*, usangamo *Testimonies*, igitabo cya 9, paji ya 11. Imyaka itanu mbere ya 9/11, icyo kinyamakuru gitangirana na 9/11. Kimwe muri ibyo byo gusobanukirwa byanteraga umwete ni ukumva yuko mu “gihe cy’imperuka” cyo mu murongo wa mirongo ine, abami bo mu majyaruguru n’abo mu majyepfo bari imbaraga zo mu buryo bw’umwuka, atari ubutegetsi bw’ukuri busanzwe. Muri icyo gihe, nari nsanzwe nzi yuko Sister White yavuze ko ibitabo bya Daniyeli n’Ibyahishuwe ari igitabo kimwe, kandi ko umurongo umwe w’ubuhanuzi uri muri Daniyeli wongera gufatwa na Yohana mu Ibyahishuwe. Nari narabonye ko mu Ibyahishuwe cumi n’imwe, byasohoreye mu mateka ajyanye n’igihe cy’imperuka mu 1798; ibisobanuro bya Sister White kuri icyo gice byigisha mu buryo busobanutse ko Ubufaransa bwari Egiputa yo mu buryo bw’umwuka, kandi yari asobanutse kimwe ko mu Ibyahishuwe cumi na karindwi, maraya wicaye ku nyamaswa yari Babuloni yo mu buryo bw’umwuka.
Sister White’s identification of those two powers is in The Great Controversy, and those comments tie together John and Daniel’s testimony. The definition of the king of the south in Daniel chapter eleven is the power that controls Egypt, and the king of the north is the power who controls Babylon. When the Bible and Spirit of Prophecy worked in tandem to establish a truth by bringing Daniel and Revelation together to prove the point, was something I could never surrender to any misguided theologian, or misguided self-appointed leader of a self-supporting ministry.
Kumenya kwa Mushiki wa White izo mbaraga ebyiri kuboneka mu gitabo cyitwa *Intambara Ikomeye*, kandi ayo magambo ahuriza hamwe ubuhamya bwa Yohana n’ubwa Daniyeli. Igisobanuro cy’umwami w’ikusi yo mu majyepfo muri Daniyeli igice cya cumi na kimwe ni ubutegetsi bugenzura Egiputa, naho umwami w’ikusi yo mu majyaruguru ni ubutegetsi bugenzura Babuloni. Igihe Bibiliya n’Umwuka w’Ubuhanuzi byakoranye mu bwuzuzanye kugira ngo bishyireho ukuri, bihuriza hamwe Daniyeli n’Ibyahishuwe kugira ngo byemeze iyo ngingo, byari ikintu ntashoboraga na rimwe kwegurira umunyatewolojiya wayobye, cyangwa umuyobozi wayobye wiyishyizeho wa minisiteri yitunga ubwayo.
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.
Gusobanukirwa Ptolémée na Uziya nk’ibimenyetso by’urugamba rwa Rafiya n’ingaruka zikurikira iyo imitima yabo yishyize hejuru, ni kuyoborwa n’ukuri ko Ptolémée ahagarariye imbaraga z’ikiyoka zinesha imbaraga z’intumwa za Roma, ariko nyuma zikaza kuneshwa n’izo mbaraga z’intumwa zari zanesheje Ptolémée mu murongo wa cumi no mu wa 1989. Itandukaniro ry’amateka ryakozwe ku bwende ni iry’ingenzi.
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.
Uziya ahabwa ikimenyetso cy’inyamaswa igihe agerageje guhuza itorero na leta; Uziya ni igihugu cy’ikuzo, kandi igihugu cy’ikuzo cyari ingingo ikomeye cyane mu ntangiriro y’ubutumwa mu 1989. Mbese igihugu cy’ikuzo ni Leta Zunze Ubumwe z’Amerika, cyangwa ni Itorero ry’Abadiventisiti b’Umunsi wa Karindwi? Abafatiye icyo gihe ku gitekerezo kiyobye cy’uko igihugu cy’ikuzo ari Itorero ry’Abadiventisiti, hamwe n’undi wese ugikomeje no kugeza ubu—bashoboraga kuvuga ko umusozi wera w’ikuzo wo mu murongo wa mirongo ine n’itanu wari, nta gushidikanya, itorero ry’Imana; bityo kuri bo, ibyo byasobanuraga ko umusozi n’igihugu byari ikimenyetso kimwe. Imitekerereze isanzwe ya kimuntu, uko mbitekereza.
Uzziah is the glorious land, and Ptolemy is Egypt. Uzziah, as the glorious land has the two horns of Protestantism and Republicanism. The political manifestation of Ptolemy is communism and its varied forms, and the religious manifestation of Ptolemy is spiritualism and its varied forms. A characteristic of the dragon power is that it is a confederacy, but the false prophet, who is the glorious land is a single nation with two horns.
Uziya ni igihugu cy’ikuzo, kandi Tolomeyi ni Egiputa. Uziya, nk’igihugu cy’ikuzo, afite amahembe abiri y’Ubutesitanti n’Urepubulikani. Ukugaragara kwa politiki kwa Tolomeyi ni ubukomunisiti n’amoko yabwo anyuranye, kandi ukugaragara kwa kidini kwa Tolomeyi ni uguhanura kw’imyuka n’amoko yako anyuranye. Ikiranga imbaraga z’ikiyoka ni uko ari ihuriro ry’amahanga, ariko umuhanuzi w’ibinyoma, ari we gihugu cy’ikuzo, ni igihugu kimwe gifite amahembe abiri.
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.
Daniyeli 11:40 hashyizeho ko Leta Zunze Ubumwe za Amerika ari yo mbaraga z’umusimbura wa papacy igihe Leta Zunze Ubumwe z’Abasoviyeti zahanuweho zikavanwaho mu 1989. Uku kuri guhura n’uruhare rw’inyamaswa y’isi ifite amahembe abiri yo mu Ibyahishuwe 13, kuko ibyo bitabo byombi ari kimwe.
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.
Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, ivuga nk’ikiyoka. Kandi ikoresha ubutware bwose bwa ya nyamaswa ya mbere imbere yayo, igatera isi n’abayituye kuramya ya nyamaswa ya mbere, iyo igikomere cyayo cyari icyo gupfa cyakize. Ibyahishuwe 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.”
Ibyahishuwe cumi na gatatu hagaragaza Leta Zunze Ubumwe z’Amerika nk’ubutegetsi bukorera Ubupapa, kuko ya nyamaswa yo mu isi “ikoresha ubutware bwose bwa” ya nyamaswa yavuye mu nyanja yaje “imbere yayo.” Mu murongo wa kabiri, cya kiyoka cy’i Roma ya gipagani cyari cyarahaye Ubupapa imbaraga zabwo, intebe yabwo n’ubutware bukomeye. Ijambo ryahinduwemo “imbaraga” risobanura imbaraga, ariko mu murongo wa cumi na kabiri hakoreshejwe irindi jambo ryahinduwemo “ubutware,” risobanura “uburenganzira bwatanzwe.”
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.
Leta Zunze Ubumwe z’Amerika ni zo mbaraga zikora mu izina rya papa, uwo washushanyijwe mbere na Roma ya gipagani, ari na yo yahaye ubupapa inkunga ya gisirikare n’iy’ubukungu nk’uko byagaragajwe mu murongo wa kabiri. Mu gukora bityo, Roma ya gipagani yashushanyaga Leta Zunze Ubumwe z’Amerika, na zo zari kuzatanga “amagare yayo, amato n’abagendera ku mafarashi” kugira ngo zikore umurimo wanduye w’ubutegetsi bwa papa.
When the three battles of verse ten, eleven and fifteen were fulfilled in history, Antiochus Magnus was at each battle. This fact identifies that the power represented in the three battles is a proxy power of the beast, for it is always Antiochus, and Antiochus in 1989 was the proxy power of the United States.
Igihe intambara eshatu zo mu murongo wa cumi, uwa cumi n’umwe, n’uwa cumi n’itanu zasohoraga mu mateka, Antiochus Magnus yari muri buri ntambara. Icyo kintu kigaragaza ko ububasha buhagarariwe muri izo ntambara eshatu ari ububasha bwa marayika bw’inyamaswa, kuko buri gihe ari Antiochus, kandi Antiochus mu wa 1989 yari ububasha bw’intumwa bwa Leta Zunze Ubumwe z’Amerika.
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.
Intambara eshatu ziganisha ku itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu zifite ikimenyetso cya Alufa na Omega, kandi nanone zifite imiterere y’ukuri. Ni Leta Zunze Ubumwe za Amerika ziri mu ntambara ya mbere no mu ntambara ya gatatu, bigaragaza alufa na omega mu ntambara ya mbere n’iya nyuma. Intambara eshatu ziganisha ku itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu nanone zifite ikimenyetso cy’ukuri. Imbaraga z’intumwa za Nazi Ukraine ni yo ntambara yo hagati ihagarariye ubwigomeke bw’akamenyetso ko hagati mu rwego rw’ijambo ry’Igiheburayo rivuga ukuri. Izo ntambara eshatu zigereranya igihe kuva mu 1989 kugera ku itegeko ryo ku Cyumweru, bivuga ko zigereranya “amateka ahishwe” yo mu murongo wa mirongo ine.
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.
Umurongo wa cumi n’umwe wo mu Byahishuwe igice cya cumi n’umwe ugaragaza umwaka wa 2023 nk’igihe amahembe yombi azukira. Daniel igice cya cumi n’umwe, umurongo wa cumi n’umwe, na wo ugaragaza icyo gihe nyine cy’amateka. Umurongo w’imbere w’ubuhanuzi n’umurongo w’inyuma w’ubuhanuzi bihurira mu mwaka wa 2023. Umurongo w’imbere ni “ikintu” Daniyeli yasobanukiwe, naho umurongo w’inyuma ni “iyerekwa” yasobanukiwe.
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.
Ikigeragezo cy’urusengero Daniel yerekana cyatangiye ku munsi wa makumyabiri na kabiri, kandi imyaka makumyabiri n’ibiri nyuma ya 9/11, ari ho Yesaya yinjiriye mu rusengero, bikugeza ku wa 2023. Yesaya agaragaza urupfu rwa Uziya nyuma yo kubana n’ibibembe imyaka cumi n’umwe, kuri 9/11. Umurimo wo kubaka urusengero ugizwe no kubanza gushyiraho urufatiro, hanyuma kubaka urusengero no gushyiraho ibuye risoza, ari byo noneho biganisha ku kigeragezo cya gatatu cyemeza ukuri, gishushanywa n’umunsi mukuru w’impanda mu murongo wa Abalewi makumyabiri na batatu. Umurimo w’imbere w’ubutumwa bwiza bw’iteka ryose urangizwa mu gihe cy’amateka y’umurongo w’inyuma. Mu murongo wa cumi n’umwe Putin yashushanyijwe na Ptolemy, kandi umwami Uziya atanga umuhamya wa kabiri ku mugani werekana umwami w’ikusi uzamurwa n’insinzi za gisirikare, hanyuma nyuma yaho akagerageza kwinjiza ubwe mu rwego rw’idini.
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.
Umwami wo mu majyepfo azarakarira cyane, asohoke arwane na we, ari we mwami wo mu majyaruguru; kandi azateranya ingabo nyinshi cyane; ariko izo ngabo zizagabizwa mu maboko ye. Nuko namara gutsinda izo ngabo nyinshi, umutima we uzishyira hejuru; kandi azagusha ibihumbi byinshi cyane; ariko ibyo ntibizamukomeza. Daniyeli 11:11, 12.
Uriah Smith addresses Ptolemy Philopator’s history and his attempt to offer sacrifices in Jerusalem’s temple.
Uriya Simi yavuze amateka ya Tolomayi Filopatori n’uko yagerageje gutambira ibitambo mu rusengero rw’i Yerusalemu.
“Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.
“Ptolemy yabuze ubushishozi bwo gukoresha neza intsinzi ye. Iyo aza gukurikizaho ibyo yari amaze kugeraho, birashoboka ko yari kuba yarigaruriye ubwami bwose bwa Antiochus; ariko anyuzwe no kugira gusa iterabwoba rito n’amagambo make y’iterabwoba, akora amahoro kugira ngo abashe kwiha rwose kwinezeza kudahagarikwa kandi kutagenzurwa kw’irari rye ry’ubunyamaswa. Bityo, amaze kunesha abanzi be, yatsinzwe n’ingeso mbi ze, kandi yibagiwe izina rikomeye yari gushobora kwihesha, amara igihe cye mu birori no mu busambanyi.
“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.
“Umutima we warishyize hejuru n’intsinzi ye, ariko iyo ntsinzi ntiyamukomeje na gato; kuko uburyo buteye isoni yayikoreshejemo bwatumye abo yari ategeka ubwabo bamwigomekaho. Ariko cyane cyane ukwishyira hejuru k’umutima we kwagaragariye mu byo yakoranye n’Abayahudi. Ageze i Yerusalemu, yatambiyeyo ibitambo, kandi yifuzaga cyane kwinjira Ahera Cyane h’urusengero, binyuranye n’amategeko n’idini by’aho hantu; ariko amaze kubuzwa, n’ubwo byamugoye cyane, yahavuye yuzuye umujinya wo kurwanya ishyanga ryose ry’Abayahudi, maze ako kanya atangira kubatoteza bikomeye kandi nta mbabazi. Muri Alegizanderiya, aho Abayahudi bari baratuye uhereye mu gihe cya Alekizanderi, kandi bakaba baragiraga uburenganzira nk’abaturage bari batoneshejwe cyane, hapfiriye muri uku gutotezwa abantu ibihumbi mirongo ine nk’uko bivugwa na Ewuzebiyo, ibihumbi mirongo itandatu nk’uko bivugwa na Yeromu. Kwigomeka kw’Abanyegiputa, n’iyicwa ry’Abayahudi, rwose ntibyashoboraga kumukomeza mu bwami bwe, ahubwo byari bihagije kugira ngo hafi ya bwose bibusenye.” Uriya 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.
Ugutsinda kwa gisirikare kwa Ptolémée Philopator i Raphia mu mwaka wa 217 mbere ya Kristo, ntikwakomeje imbaraga za Ptolémée, ahubwo kwatumye “umutima we wishyira hejuru.” Utsinze mu Ntambara yo muri Ukraine ntuzakomeza Putin, ahubwo “uzamushyira umutima hejuru,” nk’uko gutsinda kwa gisirikare kwatumye umutima w’umwami Uzziah wishyira hejuru.
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.
Nuko Uziya abategurira, mu ngabo zose, ingabo zo gukingira, n’amacumu, n’ingofero z’urugamba, n’amakoti y’icyuma, n’imiheto, n’udufunzo two kujugunya amabuye. Kandi akorera i Yerusalemu imashini zahimbwe n’abanyabugenge, zo gushyirwa ku minara no ku nkike zikomeye, kugira ngo zirase imyambi n’amabuye manini. Nuko izina rye ryamamara kure cyane; kuko yafashijwe mu buryo butangaje, kugeza ubwo agize imbaraga. Ariko amaze kugira imbaraga, umutima we urishyira hejuru bimutera kurimbuka; kuko yacumuye ku Uwiteka Imana ye, maze yinjira mu rusengero rw’Uwiteka gutwika imibavu ku gicaniro cy’imibavu. 2 Ngoma 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.
Abami babiri b’abami bo mu majyepfo, imitima yabo yari yaratewe hejuru n’insinzi z’intambara, bagerageje kwinjira muri rwa rusengero rumwe no gutambika ituro, ari byo byari byemewe gukorwa n’umutambyi wenyine. Muri ibyo bihe byombi, abatambyi barwanyije imihati y’abo bami b’abibone yo gukora ibyo. Umwami umwe yahise atangira kwihorera ku Bayuda, undi akubitwa ibibembe mu gahanga.
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.
Nuko Azariya umutambyi aramukurikira yinjira, ari kumwe n’abatambyi b’Uwiteka mirongo inani, bari intwari z’abagabo. Bahagarara barwanya Umwami Uziya, baramubwira bati: “Si ibyawe, Uziya, kosereza Uwiteka imibavu, ahubwo ni iby’abatambyi bene Aroni, bejejwe ngo babe ari bo kosereza imibavu. Va ahera, kuko wakoze igicumuro; kandi ntibizakubera icyubahiro giturutse ku Uwiteka Imana.” Maze Uziya ararakara, afite mu kuboko kwe icyotero cyo koserezamo imibavu; kandi akirakariye abatambyi, ibibembe bihita bimera mu ruhanga rwe imbere y’abatambyi mu nzu y’Uwiteka, iruhande rw’igicaniro cy’imibavu. Nuko Azariya umutambyi mukuru hamwe n’abatambyi bose baramureba, maze dore, yari arwaye ibibembe mu ruhanga rwe; bahita bamwirukana aho, koko na we ubwe yihutira gusohoka, kuko Uwiteka yari amukubise. Nuko Umwami Uziya aba umubembe kugeza ku munsi w’urupfu rwe, atura mu nzu yitaruye kuko yari umubembe; kuko yari yaraciwe ku nzu y’Uwiteka. Maze Yotamu umuhungu we ategeka inzu y’umwami, acira imanza abantu bo mu gihugu. Ibindi bikorwa bya Uziya, uhereye mbere ukageza hanyuma, byanditswe n’umuhanuzi Yesaya mwene Amozi. 2 Ngoma 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.
Mu mwaka wa 2014, abashyigikiye ubutegetsi bw’isi yose bo mu Burayi n’ubutegetsi bwa Obama batangije impinduramatwara y’amabara ku gihugu cya Ukraine. Mu mwaka wa 2022, u Burusiya bwatangiye igitero kizasoza amaherezo cyazaniye intsinzi Putin n’u Burusiya; bigereranywa na Ptolémée na Uziya, abami b’ikusi y’amajyepfo. Umurongo wa cumi na kabiri uvuga ko nyuma y’intsinzi ya Putin, “umutima we uzishyira hejuru; kandi azagusha hasi inzovu nyinshi z’abantu: ariko ntazakomezwa n’ibyo.” Hanyuma amateka akandika ugusenyuka gukomeza kw’ingoma ye.
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.
Urupfu rugenda rwiyongera rwamugejeje ku rupfu, kandi igihe Antiochus Mukuru yihoreraga ku bwo gutsindwa kwe i Raphia, Antiochus ntiyari agihanganye na Ptolemy Philopator; icyo gihe yari ahanganye n’umwana muto wari icyo gihe umutware wa Egiputa. Umwana ni ikimenyetso cy’igisekuru cya nyuma, bityo rero ku rwego rumwe umwami w’umwana Antiochus atsindira i Panium ni igisekuru cya nyuma cy’ubwami bw’epfo. Ku rwego rw’ibikorwa bifatika, uwo mwami w’umwana agaragaza intege nke ugereranyije n’imbaraga za Antiochus.
“The peace concluded between Ptolemy Philopater and Antiochus lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history.” Uriah Smith, Daniel and the Revelation, 255.
“Amahoro yasojwe hagati ya Putoleme Filopateri na Antiyokusi yamaze imyaka cumi n’ine. Hagati aho, Putoleme yapfuye azize ubusinzi n’ubwiyandarike, maze asimburwa n’umuhungu we, Putoleme Epifane, wari icyo gihe ari umwana w’imyaka ine cyangwa itanu. Muri icyo gihe kandi, Antiyokusi, amaze guhashya ubugome bwo kwigomeka mu bwami bwe, kandi amaze kugabanya no kugarurira ibice by’iburasirazuba kumwumvira no kubishyiraho ituze, yari abonye umwanya wo gukora igikorwa icyo ari cyo cyose ubwo Epifane muto yicazwaga ku ntebe y’ubwami bwa Egiputa; kandi atekereza ko ayo ari amahirwe meza cyane yo kwagura ubutegetsi bwe ku buryo atari akwiriye kuyapfusha ubusa, akoranya ingabo nyinshi cyane “ziruta iza mbere” (kuko mu rugendo rwe rw’iburasirazuba yari yarakusanyije ingabo nyinshi kandi yari yarungutse ubutunzi bwinshi), maze atera Egiputa, yiringiye ko azanesha bitamuruhije umwami w’uruhinja. Uko yabigezeho turabibona aka kanya; kuko aha ibibazo bishya byinjira mu bibera muri ubu bwami, kandi abakinnyi bashya binjizwa ku rubyiniro rw’amateka.” Uriah Smith, Daniel and the Revelation, 255.
The King of the South
Umwami w’Ijyepfo
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.
Kugaragaza intambwe za nyuma z’u Burusiya, ni ukugaragaza intambwe za nyuma z’umwami wo mu majyepfo uvugwa mu buhanuzi. Ikiranga cy’ubuhanuzi cy’umwami wo mu majyepfo wo mu mwuka wageze mu mateka y’ubuhanuzi mu gihe cy’imperuka mu mwaka wa 1798—ni uburyo agera ku mperuka ye. Ibyo kandi ni ikiranga cy’ubuhanuzi cy’umwami wo mu majyaruguru, ndetse n’umuhanuzi w’ibinyoma. Buri butegetsi muri ubwo butatu buyobora isi ku Harumagedoni bufite imperuka zabwo zigaragazwa by’umwihariko mu Ijambo ry’Imana. Icyo ari cyo cyose kizaba kuri Putin n’u Burusiya kizaba cyarashushanyijwe mbere n’imirongo yo hambere y’umwami wo mu majyepfo.
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.
Ingero z’iherezo by’umwami w’amajyepfo wo mu buryo bw’umwuka zagaragajwe mbere n’iherezo ry’umwami wa mbere w’amajyepfo wo mu buryo bw’umwuka, ari we Bufaransa bwahakanaga Imana mu gihe cy’Impinduramatwara. Iherezo ry’ubwami bw’amajyepfo rikubiyemo iherezo ry’umwami w’amajyepfo. Iherezo rya Napoléon rihura n’iherezo ry’u Bufaransa, kandi rijyana n’iherezo ry’ubwami bwakurikiyeho bw’amajyepfo, ari bwo Burusiya. U Burusiya, nk’umwami wa none w’amajyepfo, bwatangiranye n’impinduramatwara, nk’uko n’u Bufaransa, nk’umwami w’amajyepfo, bwatangiranye n’impinduramatwara.
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.
Impinduramatwara ni kimwe mu biranga cya cya kiyoka, ari na cyo kimenyetso cy’abami bo mu majyepfo. Cya kiyoka, ari cyo kimenyetso nyamukuru cy’umwami wo mu majyepfo, ni Satani; kandi ubwo agerageza gukora impinduramatwara ku iherezo ry’imyaka igihumbi, umuriro umanuka uvuye mu ijuru ukamurimbura. Ubugome bwe bwo kwigomeka mu ijuru mu ntangiriro bwari alpha y’ubwigomeke bwe ku musozo w’imyaka igihumbi.
In 1798, France prophetically took the throne as the spiritual king of the south during the French Revolution. That revolution swept through the nations of Europe and ultimately arrived at the Russian Revolution that was quickly followed by the Bolshevik Revolution in the same year.
Mu 1798, mu buryo bw’ubuhanuzi Ubufaransa bwicaye ku ngoma nk’umwami wo mu majyepfo wo mu mwuka mu gihe cya Revolisiyo y’Abafaransa. Iyo revolisiyo yakwiriye mu mahanga y’u Burayi, kandi amaherezo igeze kuri Revolisiyo y’u Burusiya, yahise ikurikirwa vuba na Revolisiyo y’Aba-Bolcheviks muri uwo mwaka umwe.
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).
Revolisiyo y’u Burusiya yo mu 1917 yari igizwe n’intambwe ebyiri z’ingenzi: Revolisiyo yo muri Gashyantare (yahiritse ubwami bw’Abatsari, ikuraho ubutegetsi bw’igitugu bw’umuntu umwe, kandi ishyiraho guverinoma y’agateganyo hagati y’igihe cy’ubutegetsi bubiri bwari busangiwe n’Abasoviyeti) na Revolisiyo yo mu Kwakira (nanone yitwa Revolisiyo y’Ababolisheviki, aho Ababolisheviki bayobowe na Lenin bafashe ubutegetsi binyuze muri kudeta, bikageza ku ishyirwaho ry’ubutegetsi bw’Abasoviyeti no ku nzira igana ku busosiyalisiti/ubukomunisiti).
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:
Mu isesengura ry’amateka no mu nyigisho z’impinduramatwara (cyane cyane uhereye ku myumvire ya Marigisi nk’iya Trotsky, Luxemburg, n’abandi bagendera ku ngereranya nk’izo), Impinduramatwara y’Abafaransa (1789–1799) akenshi ifatwa nk’igaragaza ishusho rusange cyangwa igatanga icyitegererezo cy’inzira ibyabereye mu Burusiya byanyuzemo. Intambwe ebyiri z’Impinduramatwara y’Abafaransa zagaragaje ibihe by’u Burusiya ni izi:
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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.
Icyiciro cya mbere gishyize mu gaciro/kigengwa n’itegeko nshinga (hafi ya 1789–1792), gihuye na Revolisiyo yo muri Gashyantare. Icyo cyiciro cy’Abafaransa cyatangijwe no kwigarurira Bastille, guteranya Inteko y’Ibice by’Igihugu/Inteko y’Igihugu, gukuraho uburenganzira bwihariye bwa feodalisime, Itangazo ry’Uburenganzira bwa Muntu, no gushyiraho ubwami bugengwa n’itegeko nshinga buyobowe n’Abagirondins n’abavugururabintu bashyize mu gaciro. Cyahiritse ubwami bw’igitugu busesuye, ariko kigumana ibice by’imiyoborere ya burugwazi/ya liberali n’inzego z’ubutegetsi zibiri/zihatanira ububasha (urugero, hagati y’Inteko n’ubwami bwari bugihanganye no gusigaraho). Mu buryo nk’ubwo, Gashyantare 1917 yarangije ubwami bwa Tsari, ariko ivamo guverinoma y’agateganyo ya burugwazi n’ubutegetsi bubiri bufatanyije n’AbaSoviyeti.
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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.
Icyiciro gikaze/icy’Abayakobini (hafi ya 1792–1794, gikubiyemo ishyirwaho rya Repubulika ya Mbere, kwicwa kwa Louis XVI, n’Ingoma y’Iterabwoba yari iyobowe na Robespierre n’Abayakobini/Komite y’Umutekano wa Rubanda) gihura n’Impinduramatwara yo mu Kwakira (y’Ababolisheviki). Abayakobini banyaze ubutegetsi babukuye mu maboko y’Abazhirondini bari barushijeho gushyira mu gaciro, babikesheje igikorwa gikaze, batangaza repubulika, bahashya abaharaniraga guhirika impinduramatwara, kandi basunika impinduramatwara bayerekeza ku ihindurwe ryimbitse ry’imibereho y’abantu no ku kuyirinda imbere mu gihugu no hanze yacyo. Ibi bigereranywa n’uburyo Ababolisheviki bahiritse guverinoma y’inzibacyuho, bashimangiye ubutegetsi bw’abakozi/igitugu cy’abakozi, kandi bateje imbere ubusosiyalisiti bw’impinduramatwara.
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.
Uku guhura kw’ibihe n’ibintu gushimangira uburyo impinduramatwara kenshi zikurikira umurongo umwe: kubanza kubaho kwigomeka kwagutse kurwanya ubutegetsi bwa kera (buyobowe n’abareshya/ingabo za burugwasi), hanyuma hagakurikiraho kwigarurira ubutegetsi gukabije kurushaho gukozwe n’abahezanguni kugira ngo “bakize” kandi barusheho kwimakaza impinduramatwara mu gihe cy’amakuba. Ababolisheviki ubwabo babikuragamo amasomo babigambiriye babikuye ku rugero rw’Abafaransa, bafataga imyigaragambyo yabo yo mu Ukwakira nk’ihwanye n’ihirikwa ry’ubutegetsi ry’Abayakobini—ari ngombwa kugira ngo baburizemo impinduramatwara ihinyutse kandi basohoreze impinduramatwara ubushobozi bwayo bwose.
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.
Ubu bwoko bw’igereranya bugaragara mu mirimo nka *History of the Russian Revolution* ya Trotsky (aho agereranya mu buryo bugaragara icyiciro cy’ubutegetsi bubiri mu Burusiya n’imigendekere nk’iyo yabaye mu Bufaransa) no mu nyandiko za Rosa Luxemburg zivuga ku byabaye mu Burusiya, aho avuga ko igihe cya mbere cy’Impinduramatwara y’u Burusiya (Werurwe–Ukwakira) gikurikiza imiterere y’Impinduramatwara y’u Bufaransa (n’iy’u Bwongereza), kandi ko ifatwa ry’ubutegetsi n’Ababolsheviki rihura n’izamuka ry’Abayakobini.
Jesus always illustrates the end with the beginning, and the demise of Napoleon as the first spiritual king of the south followed the waymarks at the beginning of the revolution, and in so doing represented the demise of the Soviet Union.
Yesu ahora yerekana iherezo akoresheje intangiriro, kandi irimbuka rya Napoléon nk’umwami wa mbere wo mu majyepfo wo mu buryo bw’umwuka ryakurikiye ibimenyetso by’inzira byariho mu ntangiriro ya revolisiyo, maze bityo rihagararira irimbuka ry’Ubumwe bw’Abasoviyeti.
Napoleon’s progressive (step-by-step) demise aligns closely with the Soviet Union’s gradual decline and 1991 collapse, in the same typological framework where the French Revolution’s two phases prefigured the Russian Revolution’s February and October 1917 stages. The parallel extends into the post-radical consolidation phase (Bonapartism) and its inevitable unraveling. This draws from both general historical patterns and Marxist analyses (especially Trotsky’s in The Revolution Betrayed and related works), which treat Napoleon as the archetype of Bonapartism: a strongman regime that arises after a revolution’s radical peak, balances between classes, preserves key structural gains of the revolution (while suppressing its democratic thrust), builds a personal/military-bureaucratic empire, overextends, and then suffers a phased collapse leading to partial restoration of the old order.
Ihungabana rihoraho, rikurikirana intambwe ku yindi kwa Napoléon guhuye cyane n’ugushegeshwa buhoro buhoro kw’Ubumwe bw’Abasoviyeti no gusenyuka kwabwo mu 1991, mu rwego rumwe rw’ikigereranyo cy’ishusho aho ibyiciro bibiri bya Revolisiyo y’Abafaransa byabaye ibimenyetso bibanziriza ibyiciro bya Gashyantare n’Ukwakira 1917 bya Revolisiyo y’Uburusiya. Uko guhura kw’ibintu gukomeza no mu cyiciro gikurikira cyo gukomeza no gukomatanya ibintu nyuma y’igihe cy’ubukare bukabije (Bonapartisme) ndetse no mu gusenyuka kwabyo kutabura kuza. Ibi bishingira ku miterere rusange y’amateka no ku busesenguzi bwa Marikisi (cyane cyane ubwa Trotsky mu gitabo The Revolution Betrayed no mu bindi bihuje na cyo), bifata Napoléon nk’icyitegererezo nyamukuru cya Bonapartisme: ubutegetsi bw’umunyembaraga bukomoka nyuma y’uko revolisiyo igeze ku rwego rwayo rw’ubukare bukabije, bugashyira mu gaciro hagati y’amatsinda y’imibereho, bukabungabunga ibyungutse by’ingenzi by’imiterere ya revolisiyo (mu gihe buhonyora imbaraga zayo za demokarasi), bukubaka ubwami bw’umuntu ku giti cye bwa gisirikare n’ubutegetsi-bw’abakozi ba Leta, bukarenza urugero, hanyuma bugashegeshwa no gusenyuka mu byiciro bigenda bikurikirana, bikageza ku gusubizaho igice cy’imibereho ya kera.
Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation
Ukuza ku butegetsi kwa Bonaparte kwa Napoleon guhwanye no gushimangira ubutegetsi kwa Staline muri Stalisime
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.
Nyuma y’icyiciro gikabije cy’Abajacobini n’igisubizo cya Thermidor (1794), haje Ubuyobozi butajegajega bwa Directory (1795–1799); hanyuma ihirikwa ry’ubutegetsi rya 18 Brumaire rya Napoléon (1799) rishyiraho Konsila, nyuma rishyiraho n’Ubwami bw’Ikigoma (1804). Akusanya mu mategeko kandi akwirakwiza ibyo impinduramatwara ya burugwazi yari yaragezeho (Code Napoléon, iherezo ry’uburenganzira bwa feodali, Leta ikomeye ishingiye ku butegetsi bw’ihuzabuyobozi bukomatanyije), ariko abishyira munsi y’ubutegetsi bw’igitugu, ikuzo rya gisirikare, n’itsinda rishya ry’indobanure.
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.
Nyuma y’icyiciro gikabije cya Bolshevik/Ukwakira n’igerageza rya mbere ry’Abasoviyeti, hadutse iyangirika rishingiye ku buyobozi bwa birokrasi (cyane cyane kuva hagati mu myaka ya 1920). Gukomatanya ubutegetsi kwa Staline kunesha Ihuriro ry’Ibumoso, gushyiraho “sosiyalisimu mu gihugu kimwe,” kandi kurema igitugu cya gipolisi/igisirikare/birokrasi. Ubukungu buteganywa na Leta n’umutungo wagizwe uw’Igihugu (inyungu shingiro z’Ukwakira) byarakomeje kubungabungwa, ariko bihindurwa ibikoresho by’agatsiko k’abanyamahirwe, mu gihe mpuzamahanga habaga haratereranywe.
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).
Muri izo mimerere zombi, imbaraga z’impinduramatwara “zihagarikwa” maze zigahindurirwa mu butegetsi bwa Leta no mu kwaguka kwabwo munsi y’umuntu umwe cyangwa urwego rumwe rw’ubutegetsi (Trotsky yavuze yeruye ko ubutegetsi bwa Stalin bwari uburyo bwa “Bonapartisme y’Abasoviyeti,” bwegereye cyane Ubwami bwa Napoleon kuruta Konsila).
The Step-by-Step Collapse
Gusenyuka Gukurikirana Intambwe ku Yindi
This is the core alignment—the decline is not one sudden event but a successive series of erosions driven by overextension, internal contradictions, military quagmires, loss of peripheral control, failed reforms, and final dissolution/restoration.
Iyi ni yo sano nyamukuru—ukugabanuka si igikorwa kimwe gitunguranye, ahubwo ni uruhererekane rw’isenyuka rikurikirana, riterwa no kwaguka kurenze urugero, ukwivuguruza kwo imbere, ibizazane bya gisirikare, gutakaza ububasha ku nkengero, amavugurura yananiwe, n’iseswa rya nyuma/gusubizwaho.
Napoleonic side (1812 to 1815)
Ku ruhande rwa Napoléon (1812 kugeza 1815)
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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: Igitero cyagabwe ku Burusiya cyabaye icyorezo—Grande Armée (abasirikare 600,000) yarimbuwe bikabije n’ibibazo by’itangwa ry’ibikenerwa ku rugamba, ubukonje bw’itumba, n’uko yarwanyijwe cyane. Byabaye ihinduka rikomeye ry’akaga; gutakaza bikomeye icyubahiro n’ingabo.
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1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.
1813: Ihuriro ryamurwanyije rirashingwa; atsindirwa i Leipzig (“Intambara y’Amahanga”)—atakaza abafatanyabikorwa b’Abadage n’intara; ubwami bwe butangira kugabanuka.
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1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.
1814: Abafatanyabikorwa batera Ubufaransa nyirizina; Paris irafatwa; Napoléon aregura ku butegetsi kandi ajyanwa mu buhungiro ku kirwa cya Elba.
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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: Yagarutse mu gihe gito (Iminsi Ijana), atsindwa bwa nyuma i Waterloo; ajyanwa mu buhungiro bwa burundu ku Kirwa cya Mutagatifu Helena; ubwami bwa Bourbon bwongera gusubizwaho (isubizwa inyuma ry’ibyungutse bya revolisiyo mu buryo bwo guharanira gusubira ku bya kera, nubwo bitabaye byose—hari impinduka zimwe mu mategeko no mu buyobozi zarokotse).
Soviet side (1970s to 1991)
Igice cy’Abasoviyeti (kuva mu myaka ya 1970 kugeza mu 1991)
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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.
Mu mpera z’impera za 1970 no mu za 1980: ubukungu bwarahagaze (“zastoi” ku ngoma ya Brezhnev), habaho ibura ridashira, ugusigara inyuma mu ikoranabuhanga, n’isiganwa ry’intwaro ryarembeje na Amerika/NATO—kwaguka kwa sisiteme kurenze urugero kwatangiye kuzahaza ubukungu imbere mu mizi yabwo.
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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: Intambara ya Afghanistan—“Vietnam” y’Abasoviyeti; amazi yabarenzemo aruhije atwara umutungo, ugutakaza intege mu mutima, n’icyubahiro ku rwego mpuzamahanga (zirikana iryo huzwa ridasanzwe: Napoleon yarimburiwe mu Burusiya; na USSR yavuye amaraso mu rugamba rw’ahakomeye kandi harwanyaga bikomeye).
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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: Ivugurura rya perestroika/glasnost rya Gorbachev (igerageza ryo “gukiza” gahunda, nk’uko byari bimeze ku mavugurura amwe n’amwe ya nyuma yo mu gihe cya Napoleon) ahubwo rishyira ahagaragara kandi ryihutisha ukwivuguruza kwayo; ibihugu byari ibyegamiye ku Muryango w’Iburasirazuba birigomeka maze biribohoza (Urukuta rwa Berlin rugwa ku wa 9 Ugushyingo 1989, ubutegetsi burasenyuka hirya no hino mu mwaka wa 1989–1990)—gutakaza “ubwami bwo hanze,” neza rwose nk’uko Napoleon yatakaje ibihugu byari bifatanyije na we.
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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: Ingorane z’imbere mu gihugu zishingiye ku bwoko n’ubwenegihugu zirakaza umurego, za repubulika zitangaza ubusugire bwazo; kugerageza guhirika ubutegetsi kw’abari ku ruhande rw’abahezanguni muri Kanama 1991 kurananirana mu buryo butangaje; Gorbachev yegura ku wa 25 Ukuboza 1991; URSS isenyuka ivamo ibihugu 15. Hakurikiraho gusubizaho ubukapitalisiti (gahunda yo kuvura ubukungu mu buryo butunguranye yo mu gihe cya Yeltsin, oligarchs, ubwegukanye bw’umutungo wa rubanda)—bisa no gusubizaho ingoma ya Bourbon: ibisigisigi by’icyiciro cy’abantu bo mbere ya revolusiyo (cyangwa ibibihwanye na byo) byongera kugaruka, bigasubiza inyuma byuzuye imibanire y’umutungo ya revolusiyo, nyamara bigakomeza kugumana amwe mu miterere y’imiyoborere.
In both, the “empire” (French Continental System vs. Soviet Eastern Bloc/COMECON influence) fragments outward-in, internal decay accelerates, a final crisis exposes the hollowness, and the old social forces reassert (monarchy/capitalism). Bonapartism proves unsustainable—a “pyramid balanced on its point,” as Trotsky put it—because it rests on suppressing the revolution’s democratic base while defending (but distorting) its economic base amid hostile external pressures. The Soviet collapse was not “sudden” in the long view but the culmination of progressive internal rot, just as Napoleon’s empire did not vanish overnight but eroded through successive defeats until restoration.
Muri byombi byombi, “ubwami” (Sisitemu y’Umugabane y’Abafaransa ugereranyije n’agace k’Uburasirazuba k’Abasoviyeti/ubutegetsi bw’ingaruka bwa COMECON) busatagurikira imbere buvuye inyuma, ukubora ko mu nda kwihuta, ihurizo rya nyuma rigahishura ubusa bwabwo, maze imbaraga za kera z’imibereho y’abantu zikongera kwiyemeza (ubwami bw’abami/kapitalisimu). Bonapartisimu igaragaza ko idashobora kuramba—“nk’ikiramidi gishyizwe ku mutwe wacyo,” nk’uko Trotsky yabivuze—kuko ishingiye ku guhonyora umusingi wa demokarasi w’impinduramatwara mu gihe irinda (ariko ikanagoreka) umusingi wayo w’ubukungu hagati y’igitutu cy’inyuma kiyirwanya. Gusenyuka kw’Abasoviyeti, mu kurebera ibintu mu ntekerezo ndende, ntikwari “ukutungurana,” ahubwo kwari iherezo ry’ukubora kw’imbere kwagiye gukura buhoro buhoro, nk’uko n’ubwami bwa Napoléon butazimiriye mu ijoro rimwe ahubwo bwagiye bushegeshwa n’ugutsindwa gukurikiranye kugeza ku gusubizwaho kwa kera.
The beginning and ending of France and the Soviet Union align with the testimony of king Uzziah and Ptolemy. Ptolemy IV Philopator wins a decisive victory at the Battle of Raphia (217 BC) against the king of the north (Antiochus III), but “he shall not be strengthened by it”—he makes peace instead of pressing the advantage, returns to luxury and self-exaltation, then (per the record preserved in 3 Maccabees 1–2) Ptolemy visits Jerusalem after his triumph. His heart lifted up, he attempts to enter the Holy of Holies and offer sacrifice himself—an act of usurpation and defiance against the true God. He is divinely struck (paralysis), humiliated, and turns to persecution of God’s people. His reign thereafter is one of progressive decline: moral corruption, internal revolts, and loss of strength until his death. This is the exact mirror of King Uzziah (2 Chronicles 26:16–21) whose heart was lifted up after military success., who then entered the temple to burn incense (usurping the priests) and was struck with leprosy in the forehead, which was a public, visible judgment. From then on Uzziah lived in isolation, cut off from the house of the Lord, until death—a slow, lingering demise rather than instant destruction.
Intangiriro n’iherezo by’u Bufaransa n’Ubumwe bw’Abasoviyeti bihura n’ubuhamya bwa mwami Uziya na Tolomeyi. Tolomeyi wa IV Filopatori yegukana intsinzi ikomeye mu Rugamba rw’i Rafia (217 mbere ya Kristo) atsinda umwami w’amajyaruguru (Antiyokusi wa III), ariko “ntazakomerezwa na yo”—ahitemo amahoro aho gukomeza kubyaza inyungu iyo ntsinzi, asubira mu iraha no kwishyira hejuru, hanyuma (nk’uko ibyanditswe byabitswe muri 3 Maccabees 1–2 bibivuga) Tolomeyi asura Yerusalemu nyuma yo kunesha kwe. Umutima we umaze kwishyira hejuru, agerageza kwinjira Ahera Cyane no gutamba igitambo ubwe—igikorwa cyo kwigarurira ububasha no gusuzugura Imana y’ukuri. Akubitwa n’Imana (paralize), agasuzugurika, maze ahindukirira kurenganya ubwoko bw’Imana. Ingoma ye kuva icyo gihe iba iyo gusubira inyuma buhoro buhoro: ubwonone bw’imico, imyivumbagatanyo yo mu gihugu imbere, no gutakaza imbaraga kugeza apfuye. Iyi ni indorerwamo nyakuri ya mwami Uziya (2 Ngoma 26:16–21), umutima we wazamuwe no gutsinda mu ntambara, hanyuma akinjira mu rusengero gutwika imibavu (yigarurira umurimo wagenewe abatambyi), maze agakubitwa ibibembe mu gahanga, byari urubanza rwo ku mugaragaro kandi ruboneka. Kuva ubwo Uziya yabayeho mu bwigunge, atandukanyijwe n’inzu y’Uwiteka, kugeza apfuye—iherezo ritinda kandi rikomeza kumurya buhoro, aho kuba ukurimbuka ako kanya.
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.”
Bombi ni abami bo mu majyepfo ubwibone bwabo bugaragarira mu kwinjira mu rusengero i Yerusalemu, maze hagakurikiraho iherezo rigenda riza buhoro buhoro, ryangiza bucece, aho kuba ugusenyuka ako kanya. Iyi ni yo shusho nyamukuru y’ikigereranyo ku mwami wese wo mu majyepfo uza nyuma.
1798: France Becomes the Spiritual King of the South
1798: U Bufaransa Buba Umwami wo Mu Mwuka wo mu Majyepfo
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.
Mu “gihe cy’imperuka” (1798), U Bufaransa butemera ko Imana ibaho (ubushobozi bwari bumaze kwerekana ibiranga bya mwuka by’Egiputa—guhakana Imana ku mugaragaro, nk’uko biri mu Ibyahishuwe 11:8) busunikira umwami wo mu majyaruguru (Ubupapa) bufata Papa bugamije kumugira imbohe. Napoleon ni we shusho ya gisirikare y’uko gusunikira. U Bufaransa bwambara ikamba ry’amajyepfo mu 1798, kuko bushyira hejuru uwo mwuka wo kutemera ko Imana ibaho ari wo Egiputa ya kera yagaragaje.
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.
Ariko nk’uko Ptolémée atashoboraga “kubyaza umusaruro intsinzi ye uko bikwiye,” ni ko n’icyiciro gikabije cy’Impinduramatwara y’Abafaransa kitashoboye gukomeza cyangwa gukwirakwiza mu buryo bwuzuye ibyo cyari cyagezeho. Ikamba ry’ubwami bw’amajyepfo rikomeza guhererekanywa uko filozofiya yo guhakana ko Imana ibaho irushaho gukura kandi ikabona ijwi rishya rya guverinoma.
Progressive Leadership Symbols: Napoleon to Lenin to Stalin
Ibimenyetso by’Ubuyobozi butera Imbere: Napoleon kugeza kuri Lenin kugeza kuri Stalin
These three are not random; they are progressive endings—each representing a further stage in the king of the south’s trajectory toward its own slow dissolution. Napoleon—the first great symbol after 1798. Victorious in Egypt (the literal south), he overreaches (Russian campaign of 1812 was a disaster beginning a series of losses to his peripheral empire step by step (1813–1814), suffers final defeat (Waterloo 1815), and is exiled twice. Napoleon represents a progressive, phased demise—exactly like unto the Ptolemy and Uzziah.
Aba batatu si ibintu byabaye ku buryo butunguranye; ni amaherezo agenda akurikirana—buri imwe ihagarariye urundi rwego mu nzira umwami w’ikusi agenderamo yerekeza ku gushenyuka kwe buhoro buhoro. Napoléon—ikimenyetso cya mbere gikomeye nyuma ya 1798. Amaze gutsindira muri Egiputa (ikusi nyakuri), ararengera urugero (igitero cyo ku Burusiya cyo mu 1812 cyabaye ibyago), biba intangiriro y’uruhererekane rw’ibihombo, agatakaza ubwami bwe bwo ku nkengero intambwe ku yindi (1813–1814), agatsindwa burundu (Waterloo 1815), kandi agacirwa kuba mu buhungiro incuro ebyiri. Napoléon ahagarariye irimbukiro rigenda mu byiciro, rikorwa buhoro buhoro—neza na neza nk’ibya Tolémée na Uziya.
Lenin seized the crown in the 1917 October Revolution. The Bolshevik “push” continues the war against the old order (including religious power). But the radical phase cannot stabilize; Lenin’s own health fails early, and the system begins to bureaucratize.
Lenin yegukanye ikamba mu Mpinduramatwara yo mu Kwakira 1917. “Gusunika” kw’Ababolisheviki gukomeza intambara irwanya gahunda ya kera (harimo n’ubutegetsi bw’idini). Ariko icyiciro cy’ubuhezanguni ntigishobora gutuza no gushikama; ubuzima bwa Lenin ubwe burananirana hakiri kare, kandi gahunda itangira guhinduka iya birokrasi.
Stalin, the consolidator (Soviet Bonapartism) “freezes” the revolution into a military-bureaucratic empire, preserves the core gains (nationalized economy the anti-feudal parallel to Napoleon’s Code), but turns the power inward (purges) and outward (expansion). Yet the heart is lifted up in atheism; the system cannot truly “make the most of its victory.” Overextension (Afghanistan parallel to Napoleon’s Russia), stagnation, failed reforms (perestroika was the last desperate attempt), loss of satellites (1989–90 = loss of “allies”), and final dissolution (1991).
Staline, umukomatanyabubasha (Bonapartisme y’Abasoviyeti), “akonjesha” impinduramatwara ayihindura ubwami bwa gisirikare-birokrasi, akabungabunga ibyungutse by’ibanze (ubukungu bwashyizwe mu maboko ya Leta, ari bwo bugereranywa no kurwanya imitegekere ya gifeodali nk’uko byari biri muri Code ya Napoléon), ariko agahindukiza ububasha imbere mu gihugu (itsembatsemba) no hanze yacyo (kwaguka). Nyamara umutima urishyira hejuru mu kutemera Imana; iyo gahunda ntishobora by’ukuri “gukoresha uko bishoboka kose insinzi yayo.” Kurenza urugero mu kwaguka (Afuganisitani nk’ikigereranyo cya Russie ya Napoléon), kudindira, ivugurura ryapfubye (perestroika yari igerageza rya nyuma ry’ihirikwa ryuzuye kwiheba), gutakaza ibihugu byari biyikikije (1989–90 = gutakaza “abafatanyabikorwa”), no gusenyuka kwa nyuma (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).
Isenyuka ry’Ubumwe bw’Abasoviyeti ntiryabaye iritunguranye—ryabaye irigenda rikorwa buhoro buhoro, nk’uko ubwami bwa Napoléon bwagiye busenyuka intambwe ku yindi, kandi nk’uko ingoma za Ptolémée na Uziya zagiye zanikara nyuma y’akanya kazo ko kwishyira hejuru kw’urusengero. Umwami w’epfo “w’umwuka” (ukutemera Imana mu ishusho y’ubutegetsi) na we yahawe urubanza rwe rwamaze igihe: arimo aboneraho imbere muri we, adashobora gukomeza ikinyoma, maze akurwaho n’umuhengeri w’umutwe uhanganye na wo w’umwami w’amajyaruguru (kongera kw’isugire kwa Papauté mu cyuho cyabonetse).
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.
Impinduramatwara y’Abafaransa (intambwe ebyiri) ishushanya Impinduramatwara y’Abarusiya (Gashyantare na Ukwakira/Bolshiviki). Ubonaparitizimu bwa Napoléon n’ugusenyuka kwabwo buhoro buhoro bishushanya ukwikomeza kwa Sitalini n’ugusenyuka kwa Leta y’Abasoviyeti buhoro buhoro. Ibyo byose ni ugukorwa k’iki gihe k’umurongo w’umwami w’ikusi wo muri Daniyeli 11, uhereye ku gutsindwa kwa Ptolémée i Raphia no kwibona kwe ku byerekeye urusengero, ugakomeza ku cyaha nk’icyo cya Uziya n’iherezo rye ryatinze, ukageza ku Bufaransa mu 1798 no ku muragwa wabwo w’ubutemera Imana (igihe cya Lénine–Sitalini) utabashije kwikomeza kubwo kunesha kwawo.
Lenin, the radical founder or seizer of power (parallel to the Jacobin/Bolshevik ascent; the “push” phase post-1917, is akin to Napoleon’s early Consulate after Brumaire). Stalin was the Bonapartist consolidator (Soviet empire builder, purges, WWII victory, Cold War peak; heart lifted up in atheism, but unable to fully “strengthen” the victory long-term—overextension begins).
Lenin, washinze ubukana washinze cyangwa wiyambuye ubutegetsi (bijyanye n’izamuka rya Jacobin/Bolshevik; icyiciro cyo “gusunika” nyuma ya 1917, gihwanye n’ubutegetsi bw’Inama y’Abajyanama bwa mbere bwa Napoleon nyuma ya Brumaire). Stalin ni we wabaye umuhuza wa Bonaparte mu gukomeza no gushimangira ubutegetsi (uwubatse ubwami bw’Abasoviyeti, ibikorwa byo kweza no kurimbura abo batavugaga rumwe na we, intsinzi yo mu Ntambara ya Kabiri y’Isi Yose, n’impinga y’Intambara y’Ubutita; umutima we warishyize hejuru mu kutemera Imana, ariko ntabasha “gukomeza” intsinzi burundu mu gihe kirekire—asaguka birenze urugero bitangira aho).
Khrushchev was the post-peak “thaw” leader (1953–1964): denounces Stalin (Secret Speech 1956), exposes some corruption, attempts limited reforms, but fails to resolve systemic contradictions. This parallels a “Thermidorian” or early-decline phase—loosening terror while the core atheist structure remains, yet prestige erodes (e.g., Cuban Missile Crisis humiliation 1962 mirrors minor Napoleonic setbacks before the big ones).
Khrushchev yari umuyobozi w’igihe cy’“gushonga” cyakurikiye impinga (1953–1964): yamagana Stalin (Ijambo ry’Ibanga ryo mu 1956), ahishura bimwe mu byari byarangwamo ruswa, agerageza amavugurura make afite aho agarukira, ariko akananirwa gukemura ukwivuguruza kwari muri gahunda ubwayo. Ibi bihura n’icyiciro cya “Thermidorian” cyangwa icyiciro cya mbere cy’isubira inyuma—iterabwoba rigenda rirekurwa mu gihe ingengabitekerezo shingiro y’ubuhakanyi ikomeza kuba ihari, nyamara icyubahiro kigenda gishegeshwa (urugero, igisebo cy’Ikibazo cy’Ibisasu bya Misile bya Cuba cyo mu 1962 gisa n’ugusubira inyuma kudakomeye kwa Napoleon mbere y’ibikomeye).
Gorbachev was the desperate reformer (1985–1991) with perestroika (restructuring) and glasnost (openness) as last-ditch efforts to “save” the system, but they accelerate collapse—loss of the Eastern Bloc (1989 Berlin Wall), internal revolts. This is the clearest “progressive ending” marker: like unto Napoleon’s late attempts at adjustment before the 1814 invasion, or Ptolemy/Uzziah’s lingering decline after temple-pride. Gorbachev’s 1989 concordat/meeting with Pope John Paul II (king of the north) symbolizes the spiritual defeat—the southern king’s atheism yielding to papal resurgence.
Gorbachev yari umuhanga mu ivugurura wari wihebye (1985–1991), akoresheje perestroika (ivugururamikorere) na glasnost (gukorera mu mucyo) nk’ingamba za nyuma zo “gukiza” iyo gahunda, ariko ibyo byihutisha gusenyuka kwayo—gutakaza ibihugu byari bigize Umutwe w’Iburasirazuba (Urukuta rwa Berlin, 1989), n’imyivumbagatanyo yo imbere mu gihugu. Iki ni cyo kimenyetso gisobanutse kurusha ibindi cy’“iherezo rigenda ryigaragaza buhoro buhoro”: bisa n’ugereranyije n’igerageza rya nyuma rya Napoleon ryo kugira ibyo ahindura mbere y’igitero cyo mu 1814, cyangwa ugushegeshwa gukomeje kwa Ptolemy/Uzziah nyuma y’ubwibone bwo mu rusengero. Amasezerano/ihuriro bya Gorbachev byo mu 1989 yagiranye na Papa Yohani Pawulo wa II (umwami w’amajyaruguru) bishushanya ugutsindwa kwo mu by’umwuka—ukutemera Imana kw’umwami w’amajyepfo kugandukira kongera kwihagaza kw’ubupapa.
Yeltsin was the final dissolution figure (1991 onward) who led to the August 1991 coup resistance, becomes president of Russia, oversees USSR breakup (December 1991), shock therapy privatization, capitalist restoration. He embodies the chaotic end and partial “restoration” of prerevolutionary elements (oligarchic capitalism, like Bourbon’s return post-Napoleon). The southern king’s palace is swept away, fulfilling Daniel 11:40’s whirlwind conquest by the north (Papacy via US alliance).
Yeltsin yari ishusho ya nyuma y’iseswa rya nyuma (guhera mu 1991) wabayemo uyobora ukurwanya ihirikwa ry’ubutegetsi ryo muri Kanama 1991, aba perezida w’u Burusiya, agenzura isenyuka rya USSR (Ukuboza 1991), iyegurirwa bwite ry’ubukungu rishingiye kuri “shock therapy,” n’igarurwa rya kapitolizimu. Ahagararira iherezo ry’akaduruvayo n’“isubizwaho” ry’igice cy’ibintu byariho mbere ya revolisiyo (kapitolizimu y’ab’oligariki, nk’ugaruka kwa Bourbon nyuma ya Napoleon). Ingoro y’umwami wo mu majyepfo irakurwaho rwose, bityo hasohorezwa Daniyeli 11:40 ivuga iby’intsinzi y’umuyaga w’ishuheri y’umwami wo mu majyaruguru (Ubupapa bunyuze mu bufatanye na Amerika).
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.”
Igereranya rishingiye ku kigereranyo ishimangira urubanza rutinda, rugenda intambwe ku yindi, aho kutagwa ako kanya, nk’uko kunesha kwa Ptolémée IV i Raphia kwamugejeje ku kwishyira hejuru, kwinjira mu rusengero mu buryo bwo kurugirira nabi, gukubitwa n’Imana, no gushegeshwa gahoro gahoro; uko Uziya yaciriwe mu bwigunge bw’ibibembe kugeza apfuye; n’uko Napoleon yagiye atsindwa mu byiciro bikurikirana (u Burusiya, Leipzig, Paris, Elba, Waterloo). Umurongo wa Sovieti werekana imbaraga zawo zageze ku rwego rwo hejuru ku ngoma ya Staline, ugakurikirwa no kugenda ushegeshwa buhoro buhoro mu gihe cy’ukworoshywa kwa Khrushchev kwashyize ahagaragara ibice byacitse muri gahunda yayo. Hanyuma ugukomera kudafite iterambere kwo mu gihe cya Brezhnev, maze n’ivugurura rya Gorbachev riba ibyihutisha; igihe cya Yeltsin kirusoza rwose (URSS irasheshwe, isura ya leta y’ubuhakanyi irarangira). “Umutima wisumbije” ugaragarira muri uwo murongo wose (kwigomeka k’ubuhakanyi), ariko nta n’umwe “ukoresha neza na busa intsinzi.”
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.
Iherezo ry’abami b’epfo rikomeza kugenda risohora buhoro buhoro; ugutsindwa kwa Satani kwatangiriye ku musaraba, kandi amaherezo ajugunywa mu buhungiro imyaka 1,000, hanyuma agapfa.
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.
Nuko mbona marayika amanuka ava mu ijuru, afite urufunguzo rw’ikuzimu n’umunyururu munini mu kuboko kwe. Nuko afata cya kiyoka, ya nzoka ya kera, ari yo Satani n’Umwanzi, amuboha imyaka igihumbi, amujugunya ikuzimu, arahamufungirana, anamushyiraho ikimenyetso, kugira ngo atazongera kuyobya amahanga kugeza aho iyo myaka igihumbi izuzurira; hanyuma nyuma y’ibyo akwiriye kurekurwa akanya gato.
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.
Nuko mbona intebe z’ubwami, kandi hari abazicayeho, bahabwa guca imanza; kandi mbona imitima y’abaciwe imitwe bahorwa ubuhamya bwa Yesu n’ijambo ry’Imana, n’abatararamije ya nyamaswa cyangwa igishushanyo cyayo, kandi batarashyizeho ikimenyetso cyayo ku ruhanga rwabo cyangwa ku maboko yabo; maze bazuka kandi bafatanya na Kristo gutegeka imyaka igihumbi. Ariko abasigaye mu bapfuye ntibongera kubaho kugeza aho iyo myaka igihumbi irangiriye.
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.
Uku ni ko kuzuka kwa mbere. Hahirwa kandi hera ufite umugabane mu kuzuka kwa mbere: urupfu rwa kabiri nta bubasha rubafiteho, ahubwo bazaba abatambyi b’Imana na Kristo, kandi bazimana na we imyaka igihumbi.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:1–10.
Nuko imyaka igihumbi izashira, Satani azabohorwa ave mu nzu ye y’imbohe, maze azasohoke ajye kuyobya amahanga ari mu mfuruka enye z’isi, Gogi na Magogi, ngo ayakoranyirize intambara; umubare wayo ni nk’umusenyi wo ku nyanja. Nuko bazazamuka bakwire isi hose, bagote inkambi y’abera n’umurwa ukundwa; ariko umuriro uzamanuka uvuye ku Mana mu ijuru, ubatsembe. Kandi Satani wabayobyaga ajugunywe mu nyanja y’umuriro n’amazuku, aho ya nyamaswa n’umuhanuzi w’ibinyoma bari, kandi bazababazwa ku manywa na nijoro iteka ryose. Ibyahishuwe 20:1–10.
We will continue our considerations of the southern king in Daniel eleven, verses eleven through fifteen in the next article.
Mu nyandiko ikurikira tuzakomeza ibyo twitegaho ku mwami wo mu majyepfo uvugwa muri Daniyeli igice cya cumi na kimwe, umurongo wa cumi n’umwe kugeza ku wa cumi n’itanu.
The Time of the End magazine was published in 1996 and it represents the prophecy from the book of Daniel that was unsealed in 1989. Recently the magazine was read by ChatGPT and asked to evaluate the role of Ukraine in the history of verse forty represented in the magazine. The following is the breakdown of the magazine that has been in the public record for thirty years. The first passage from the writings of Ellen White in the magazine is Testimonies, volume 9, 11.
Ikinyamakuru cyitwa Igihe cy’Iherezo cyasohowe mu 1996, kandi kigaragaza ubuhanuzi bwo mu gitabo cya Daniyeli bwafunguwe mu 1989. Vuba aha, icyo kinyamakuru cyasomwe na ChatGPT maze isabwa gusuzuma uruhare rwa Ukraine mu mateka y’umurongo wa mirongo ine nk’uko bigaragazwa muri icyo kinyamakuru. Ibikurikira ni isesengura ry’icyo kinyamakuru kimaze imyaka mirongo itatu kiri mu nyandiko rusange. Umurongo wa mbere wo mu nyandiko za Ellen White uri muri icyo kinyamakuru ni Testimonies, volume 9, 11.
Overview: Ukraine in the Prophetic Framework
Incamake rusange: Ukraine mu rwego rw’ubuhanuzi
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.
Mu ishusho y’ubuhanuzi y’iki kinyamakuru ku byanditswe bya Daniyeli 11:40–45, Ukraine ivugwamo ifitanye isano no gusenyuka kw’Ubumwe bw’Abasoviyeti n’urugamba ruri hagati y’Ubusaseridoti bwa Papa (umwami w’amajyaruguru) n’Ubukomunisiti butemera Imana (umwami w’amajyepfo). Ukraine igaragazwa nk’urubuga rukomeye rw’intambara y’idini n’iy’iyobokamana, hamwe n’iya politiki mpuzamahanga, mu byiciro bisoza by’intambara z’intumwa, by’umwihariko ku byerekeye Kiliziya Gatolika yo muri Ukraine no guhabwa uburenganzira bwo gukora mu buryo bwemewe n’amategeko nyuma y’imyaka myinshi yo gukandamizwa ku ngoma y’Abasoviyeti.
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.
Ikinyamakuru cyerekana ko Ukraine iri mu isohozwa ryagutse ry’ubuhanuzi bwo muri Daniyeli 11:40, gisobanura ukunesha no gukuraho umwami w’epfo biciye mu bufatanye bwa Vatikani na Leta Zunze Ubumwe za Amerika. Ukraine igaragazwa nk’ikimenyetso cy’ugucika intege kw’ukudahakana Imana kwa Gisoviyeti n’ukongera kuzamuka kw’influence ya Gatolika mu Burayi bw’Iburasirazuba.
Ukraine in the War Between the King of the North and South
Ukraine mu Ntambara Hagati y’Umwami w’Ijyaruguru n’Umwami w’Ijyepfo
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).
Ikinyamakuru cyigisha ko umwami wo mu majyepfo ari ukwihakana Imana, kwabanje kugaragarira mu Bufaransa (1798) hanyuma nyuma kukigaragariza mu Burusiya bw’Abasoviyeti. Umwami wo mu majyaruguru ni ubupapa, kandi Daniyeli 11:40 hasobanura intambara yo mu buryo bw’umwuka yatangiye mu 1798 ikagera ku ndunduro yayo mu gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989. Muri uyu mwihariko, Ukraine igaragara nk’igice cy’umutwe w’ibihugu by’Abasoviyeti byahanaguweho mu isohozwa rya Daniyeli 11:40. Igitabo kibyerekana ko gusenyuka kw’Ubumwe bw’Abasoviyeti kwabaye intambwe ya mbere mu gukira kw’igikomere cyica cy’ubupapa (Ibyahishuwe 13).
Suppression of the Ukrainian Catholic Church (Quoted Sources)
Ihagarikwa ry’Itorero Gatolika ry’Ukraina (Amasoko Yavuzwe)
The magazine includes secular documentation of Catholic persecution under Soviet rule.
Ikinyamakuru gikubiyemo inyandiko z’isi zigaragaza itotezwa ry’Abagatolika ku butegetsi bw’Abasoviyeti.
From Time Magazine, December 4, 1989:
Mu kinyamakuru Time Magazine, ku wa 4 Ukuboza 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.”
“Nyuma y’Intambara ya Kabiri y’Isi Yose, itotezwa rikaze ariko muri rusange ridasesa amaraso cyane ryakwirakwiriye muri Ukraine no mu gice gishya cyari kigengwa n’Abasoviyeti, rigera kuri za miliyoni z’Abaromanokatorika n’Abaporotesitanti kimwe n’Aborutodogisi.”
Ukraine is identified as a major area where Catholicism was suppressed under communism.
Ukraine igaragazwa nk’agace gakomeye aho Gatolika yahagaritswe ku ngoma ya gikomunisiti.
Legalization of the Ukrainian Catholic Church
Kwemeza mu mategeko Itorero Gatolika ryo muri Ukraine
A major focus of the Ukraine discussion is the legalization of the long-banned Ukrainian Catholic Church.
Ikintu gikomeye cyane cyibanzweho mu biganiro byerekeye Ukraine ni ukwemerwa n’amategeko kw’Itorero Gatolika ryo muri Ukraine ryari rimaze igihe kirekire ribujijwe.
From Life Magazine, December 1989:
Mu kinyamakuru *Life*, Ukuboza 1989:
“Three new Catholic bishops have recently been named in Czechoslovakia. And this month Gorbachev meets Pope John Paul II during a visit to Italy—the first face-to-face encounter between leaders of the Kremlin and the Vatican. The sessions may lead to legalization of the long-banned Ukrainian Catholic Church in the U.S.S.R.”
“Abepisikopi gatatu bashya b’Abagatolika baherutse gushyirwaho muri Cekosolovakiya. Kandi muri uku kwezi Gorbachev arahura na Papa Yohani Pawulo wa II mu rugendo agirira mu Butaliyani—ni bwo bwa mbere habayeho guhura amaso ku maso hagati y’abayobozi ba Kremlin na Vatikani. Izo nama zishobora gutuma Kiliziya Gatolika y’Abanyakarayine yari imaze igihe kirekire ibujijwe muri U.R.S.S. yemerwa n’amategeko.”
From U.S. News & World Report, December 11, 1989:
Byakuwe muri U.S. News & World Report, ku wa 11 Ukuboza 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.”
Kuzahuka k’umudendezo w’idini biteganyijwe ko kuzajyana no gukurwaho kw’ikorwa ry’itegeko ryabuzaga ku mugaragaro Kiliziya Gatolika yo muri Ukraine ifite abayoboke miliyoni eshanu, iyo Kiliziya ikaba yarakomeje kubaho mu ibanga kuva mu 1946, igihe Stalin yategekaga ko yinjizwa muri Kiliziya Orutodogisi y’u Burusiya. Guhesha Kiliziya yo muri Ukraine ubuzimagatozi byabaye imwe mu ntego z’ibanze za papa.
The magazine presents this as evidence of the weakening of atheistic control, the restoration of Catholic power. It is identified as a direct outcome of Vatican diplomatic pressure and a milestone in Daniel 11:40’s fulfillment is set forth as the Ukraine as a visible example of the Papacy regaining influence in former communist territory.
Iki kinyamakuru kibigaragaza nk’igihamya cy’ugucika intege kw’ubutegetsi bw’abahakanyi, no kugarurwa kw’ububasha bwa Gatolika. Bivugwa ko ari ingaruka itaziguye y’igitutu cya dipolomasi ya Vatikani, kandi bigashyirwa ahagaragara nk’intambwe ikomeye mu isohozwa rya Daniyeli 11:40, aho Ukrayina igaragazwa nk’urugero rugaragara rw’ububasha bwa Papa bwongeye gusubirana ijambo mu bice byahoze biri mu butaka bw’Abakomunisiti.
Ukraine as Evidence of the Papacy’s Advance
Ukerayine nk’Ikimenyetso cy’Itera ry’Ubupapa
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.”
Gusenyuka kwa komunizimu kutari gusa ihinduka rya politiki, ahubwo kwari ugutsindwa kwo mu by’umwuka kw’ubuhakanamana, gutera imbere kwa gipolitiki kwa Papa, ndetse n’intangiriro yo kugaruka kw’ubutegetsi bwa Papa ku isi yose. Ukraine ihinduka urugero rwihariye rw’isesengurwa ku isenywa ry’ihagarikwa ry’idini ryashyizweho n’Abasoviyeti no ku ntsinzi y’ingamba za Roma mu Burayi bw’Iburasirazuba. Bigaragaza ihinduka rigaragara riva ku buhakanamana bwashyizweho ku ngufu rijya ku gusubizaho ububasha bwa Kiliziya Gatolika, kandi kwemerwa n’amategeko kwa Kiliziya Gatolika yo muri Ukraine bifatwa nk’iyemezwa rya gihanuzi ry’uko umwami wo mu majyaruguru yahirikiraga umwami wo mu majyepfo “nk’umuyaga w’ishuheri.”
Ukraine and the Broader Prophetic Sequence
Ukrayine n’Uruhererekane rwagutse rw’Ubuhanuzi
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1798 – Papacy receives deadly wound.
1798 – Ubupapa bukomeretswa uruguma rwica.
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1917 – Atheism relocates to Russia (Bolshevik Revolution).
1917 – Ubutemera Imana bwimurukira mu Burusiya (Impinduramatwara y’Ababolisheviki).
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1989 – Soviet Union collapses.
1989 – Leta Zunze Ubumwe z’Abasoviyeti zirasenyuka.
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Ukraine – Catholic Church legalized.
Ukraine – Kiliziya Gatolika yemewe n’amategeko.
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Papacy regains geopolitical influence.
Ubupapa bwongeye kugira ijambo rikomeye muri politiki mpuzamahanga.
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United States eventually comes under Papal influence (Daniel 11:41).
Leta Zunze Ubumwe z’Amerika amaherezo zishyirwa munsi y’ubutegetsi bwa Papa (Daniyeli 11:41).
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Entire world follows (Daniel 11:42–43).
Isi yose ikurikira (Daniyeli 11:42–43).
Ukraine fits into stages 3–4 as part of the transition between Soviet atheism and restored Papal influence.
Ukraine ihuye mu byiciro bya 3–4 nk’igice cy’inzibacyuho hagati y’ubuhakanyi bw’Abasoviyeti no kongera gusubizaho ububasha bwa Papa.
Sources Referenced in Ukraine Discussion
Amasoko Yifashishijwe mu Kiganiro ku Ukorayine
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Jeff Pippenger (primary theological framework)
Jeff Pippenger (urwego shingiro rwa mbere rwa tewolojiya)
Spirit of Prophecy
Umwuka w’Ubuhanuzi
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The Great Controversy
Intambara Ikomeye
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Selected Messages
Ubutumwa Bwatowe
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Testimonies for the Church
Ibihamya byo ku Itorero
Secular Press
Itangazamakuru rishingiye ku bintu by’isi
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Time Magazine
Ikinyamakuru Time
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Life Magazine
Ikinyamakuru Life
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U.S. News & World Report
Amakuru yo muri Leta Zunze Ubumwe za Amerika n’Raporo y’Isi
Ukraine is mentioned in connection with:
Ukraine ivugwa mu isano n’ibi bikurikira:
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Post-World War II Catholic persecution
Itotezwa ry’Abagatolika nyuma y’Intambara ya Kabiri y’Isi Yose
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Underground survival of the Ukrainian Catholic Church
Ukubaho kw’Itorero Gatolika ryo muri Ukraine mu ibanga ry’inyerground
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Gorbachev–Vatican diplomacy
Dipolomasi ya Gorbachev–Vatikani
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Legal restoration of Catholic hierarchy
Kugarura mu buryo bwemewe n’amategeko urwego rw’ubuyobozi rwa Kiliziya Gatolika
Summary of Ukraine’s Role in the Newsletter
Incamake y’Uruhare rwa Ukraine mu Igazeti y’Amakuru
The Ukraine was a stronghold of suppressed Catholicism under Soviet atheism. The legalization of the Ukrainian Catholic Church signaled the weakening of the king of the south. The Vatican’s influence in the Ukraine demonstrated the Papacy’s resurgence and the Ukraine’s religious shift served as tangible evidence that Daniel 11:40 was being fulfilled. The events surrounding Ukraine formed part of the first step in the healing of the Papacy’s deadly wound. The Ukraine is therefore presented not as an isolated political event, but as a prophetic marker within the final movements of Daniel 11.
Ukraine yari igihome gikomeye cya Gatolika yari yarahagaritswe n’ubutegetsi bw’ukutemera Imana bwa Leta Zunze Ubumwe z’Abasoviyeti. Kwemeza mu buryo bwemewe n’amategeko Itorero Gatolika ryo muri Ukraine kwagaragaje intege nke z’umwami w’ikusi. Ingaruka za Vatikani muri Ukraine zerekanye kongera kwaduka kw’Ubupapa, kandi ihinduka ry’imyemerere muri Ukraine ryabaye igihamya gifatika cy’uko Daniyeli 11:40 yarimo asohozwa. Ibyabaye bijyanye na Ukraine byagize uruhare mu ntambwe ya mbere yo gukira k’igikomere cyica cy’Ubupapa. Bityo rero, Ukraine ntiyerekanwa nk’ikorwa rya politiki ryihariye, ahubwo yerekanywa nk’ikimenyetso cy’ubuhanuzi kiri mu migendo ya nyuma ya Daniyeli 11.