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.

Iye zvino tichataura pamusoro pezvimwe zvinorehwa nendima yegumi nembiri yaDhanieri 11, uye pashure paizvozvo, toisa mitsetse mitatu ye“250” yemakore mukati menhoroondo yendima 11 kusvika 15, iyo yakazadzikiswa pahondo yePanium muna 200 BC. Mutsara we“250” wemakore wakatanga muna 457 BC unopera muna 207 BC, pakati penguva inotanga nehondo yeRaphia ichiguma nehondo yePanium. “250” yemakore mumutsara waNero inopera nenhoroondo yematanho matatu yaConstantine, inomiririrwa nemakore 313, 321, na330. “250” yemakore yeUnited States inopera musi waChikunguru 4, 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.

Mutsara waNero unomiririra nhoroondo yemufananidzo wechikara panguva yokuedzwa, kutanga muUnited States, uyezve munyika yose. Mutsara wa457 BC unoisa Trump pakati nepakati, panyaya yehondo, pakati pehondo mbiri. Nguva inotambanuka kubva muna 1776 inoratidzawo nzvimbo yepakati yeutungamiri hwekupedzisira hwaTrump. Kuti tiise mitsara iyi panzvimbo yayo yakarurama, tichatanga nekutarisa ndima yegumi nembiri, pamwe nokuparara kweRussia naPutin. Tobva tatarisa mitsara mitatu ye“250” yemakore, uyezve mutsara woUmambo hweHasmonean. Kana mitsara iyi yaiswa panzvimbo, tichaisa Petro achienderana nePanium. Kana mitsara iyi yaiswa panzvimbo, tinofanira kukwanisa kuziva kuti shoko raChikunguru 18, 2020 rinofanira kugadziriswa nokuziviswa sei, uye kuti ndiro shoko rebhuku raJoere.

King Uzziah of Judah & Ptolemy King of Egypt

Mambo Uzia wa Yuda na Ptolemaio, Mfalme wa Misri

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.

Nhoroondo yakazadzisa ndima yegumi neimwe pahondo yeRafiya inowirirana nenhoroondo yamambo Uziya. Isaya paanatswa uye paanopiwa simba rokuzivisa shoko remvura yokupedzisira, kudanwa kwake kwakauya mugore rakafa Uziya.

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.

Mugore rw’umwaka umwami Uziya yapfiriyemo, nanjye nabonye Umwami yicaye ku ntebe y’ubwami, iri hejuru kandi ishyizwe ahasumba hose; kandi umwitero w’umwambaro we wuzuye 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.

Rufu rwaUzia rwakatangirwa mberi nokupandukira kwaakaratidza, kwakafanana uye kwakawirirana nokupandukira kwaPtolemy pakarepo mushure mokukunda pahondo yeRaphia. Uzia naPtolemy zviratidzo zvamambo wokumaodzanyemba ane mwoyo wakazvikudza, anopandukira nokutsvaka kubatanidza ushe hwehurumende nesimba rechechi. Uzia paakaedza kubatanidza chechi nehurumende, maperembudzi pahuma yake akafananidzira mucherechedzo wechikara.

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.

Uye mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira chiratidzo chacho pahuma yake, kana paruoko rwake, iyewo achanwa waini yokutsamwa kwaMwari, yakadururwa isina kusanganiswa mumukombe wokushatirwa kwake; uye achatambudzwa nomoto nesarufa pamberi pavatumwa vatsvene, uye pamberi peGwayana. Uye utsi hwokutambudzwa kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati nousiku, ivo vanonamata chikara nomufananidzo wacho, naani naani anogamuchira chiratidzo chezita raro. Zvakazarurwa 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.

Naizvozvo Uzia anomiririra rufu runofambira mberi kubva panguva yekuedza kwake kwekumukira kubatanidza kereke nehurumende. Anobva azomiririra kutonga pamwe chete nemwanakomana wake kusina simba kwemakore gumi nerimwe. Uzia akararama kwemakore gumi nerimwe mushure mekupanduka kwake. Kutanga kwekumukira kwake kunofananidzira mutemo weSvondo, apo kereke nehurumende zvinobatanidzwa uye chiratidzo chechikara chinosimbiswa. Makore gumi nerimwe gare gare akafa, zvichimiririra kuguma kwekutonga kwake samambo weumambo hwekumaodzanyemba hwaJudha, iyo yaiva nyika inobwinya, iyo iri United States.

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.

Ngokuphathelene noPtolemy esiprofethweni, u-Uziya umelela uJuda, izwe elikhazimulayo kanye nobuProthestani obuhlubukileyo, kanti uPtolemy umelela iGibhithe, elingamandla kadrako, inkolo yalo ingeyokukhuluma nemimoya. Lapho la makhosi amabili ecatshangwa njengemigqa ehambisanayo, u-Uziya uyayeka ukuba ngumfanekiso wezwe elikhazimulayo, bese bobabili ndawonye baba uphawu lwezizwe ezimbili. IGibhithe noJuda bayizimpawu zezinkolo zokukhuluma nemimoya nobuProthestani obuhlubukileyo. Bayisifanekiso sombuso nebandla. Ubuciko bombuso nobuciko bebandla abakumeleyo, lapho bemiswe njengophawu olulodwa, buqukethe izizwe ezimbili, njengokuba kwakunjalo ngamaMede namaPheresiya, njengokuba kwakunjalo ngeGibhithe neSodoma yaseFrance, njengokuba kunjalo ngezimpondo zaseMelika zobuRiphabhulikhi nobuProthestani, njengokuba kwakunjalo ngemibuso yasenyakatho neyaseningizimu yakwa-Israyeli noJuda, kanye neRoma yobuqaba neRoma yobupapa. Njengophawu lwemibuso emibili, ziboshelwe ndawonye ngokwesiprofetho ngethempeli laseJerusalema lapho bobabili u-Uziya noPtolemy bafuna ukunikeza umhlatshelo ethempelini laseJerusalema. Izizwe ezimbili ezihlubuka kuyo leyo ndawo engcwele efanayo.

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.

Zvakakosha kucherechedza kuti kupanduka kwemadzimambo ese ari maviri kwakanga kwakabatana netembere iri paJerusarema, iyo iri mucherechedzo wetembere umo Dhanieri akaona Kristu muchitsauko chegumi. Nhoroondo dzemadzimambo maviri aya dzinowirirana paHondo yeUkraine, uye nokudaro dzinotanga uchapupu hwadzo muna 2014. Ose ari maviri akakudzwa nokukunda kwehondo kunomiririrwa nehondo yeRaphia mundima yegumi neimwe. Raphia rinoratidza muganhu wenyika youmambo hwechitanhatu hwechiporofita cheBhaibheri uye mubatanidzwa wakapetwa katatu wemutemo weSvondo. Zvakare ndiwo muganhu wokushanduka kwechechi inorwa ichipinda muchechi inokunda.

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.

Pashure pa2014, mambo akapfuma kwazvo akazivisa chinangwa chake chokumhanyira hugaro hwoupurezidhendi muna 2015. Muna 2020 mambo akapfuma kwazvo, achimiririra runyanga rweRepublican, akagamuchira ronda rwarwo runouraya rwaizoporeswa pashure. Muna 2022 hondo yeUkraine yakawedzera zvikuru. Ipapo Trump akadzoka mukuzadziswa kwendima yegumi nenhatu, musarudzo dza2024. Muna Chikunguru 2023, inzwi romurenje rakaridzwa. Zvita 31, 2023 runyanga rwePurotesitendi rwakamutswazve, sezvakaitawo runyanga rweRepublican musarudzo dza2024, apo Trump akadzoka, uyezve muna 2025 muedzo wenheyo wakaguma nokusvika kwomuedzo wetemberi.

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.

୧୯୮୯ ମସିହାରେ ଯେ ସତ୍ୟଗୁଡ଼ିକ ମୁଦ୍ରାମୋଚିତ ହେଲା, ସେଗୁଡ଼ିକ ଦ୍ୱିତଳ ଥିଲା। ସଂଶୋଧନ ଆନ୍ଦୋଳନଗୁଡ଼ିକର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମାନ୍ତରାଳତା ଏବଂ ଦାନିଏଲ ଏଗାରର ଶେଷ ଛଅଟି ପଦ—ଉଭୟେ ଏକେ ସମୟରେ ମୁଦ୍ରାମୋଚିତ ହେଲା। ପଦ ଚାଳିଶର ପ୍ରାରମ୍ଭିକ ବାର୍ତ୍ତାକୁ ସ୍ଥାପିତ କରିବା ପାଇଁ କିଛି ନିର୍ଦ୍ଦିଷ୍ଟ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ନିୟମ ପ୍ରୟୋଗ କରାଯାଇଥିଲା। ସେହି ସତ୍ୟମାନଙ୍କ ମଧ୍ୟରୁ କିଛି, ବର୍ତ୍ତମାନ ସେହି ଏକେ ପଦର ଗୁପ୍ତ ଇତିହାସକୁ ବୁଝିବା ପାଇଁ କୁଞ୍ଜିସ୍ୱରୂପ ହୋଇଛି, ଯେଠାରେ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରତ୍ନଗୁଡ଼ିକ ଆବିଷ୍କୃତ ହୋଇଥିଲା। ମୁଁ ଆପଣଙ୍କୁ ଗୋଟିଏ ଉଦାହରଣ ଦେବି।

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.

Muna 1989, maive musina kunzwisiswa kwakabatana mukati meAdventism pamusoro pezvaimiririrwa nendima nhanhatu dzekupedzisira dzaDhanieri. Kusabatana ikoko kwaiva kwemativi maviri. Pakanga pasina kubvumirana pamusoro pezvinorehwa nendima idzodzo. Avo vaizviti vane kunzwisisa kwendima idzodzo vakapa pfungwa dzevanhu dzakasanganiswa nedzidziso youmwari yechiPurotesitendi chakatsauka neyeKaturike, nhaka yeropafadzo yekuzvarwa yavakagamuchira kubva kumadzitateguru avo ekupanduka kwa1863, pavakazadzisa basa remuporofita asingateereri pakupanduka kwekutanga kwaJerobhoamu. Pfungwa dzemunhu mumwe nomumwe pamusoro pezvairehwa nendima idzodzo dzaiva dudziro dzakavanzika, kana kutoti pakanyanya kudaro. Pfungwa dzavo pamusoro pendima idzodzo dzaiva dzinopikisana kana nenheyo dzekutanga dzekushandiswa kwechiporofita, uye kazhinji dzaipesana nechirevo chacho pachacho chavakanga ivo pachavo varatidza pamusoro pendima idzodzo.

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!

Zvatakaona mundima idzodzo kwaiva kunzwisisa kunoenderana kwemavhesi ose matanhatu. Kuenderana kweshoko ratakaona ndiko kwakandikurudzira kuisa pachena kunzwisisa kwangu, kunyange zvazvo ndaiziva kuti Adventism yose yairamba zvandainge ndanzwisisa. Zvatakanzwisisa pamusoro pemavhesi iwayo zvakabudiswa kutanga muna 1996, uye kunzwisisa kwakaiswa ipapo kwakaramba kuchingosimbiswa zvikuru apo nguva yakafambira mberi mumakore anopfuura makumi matatu!

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.

Kana muchitarisa kunongedzera kwokutanga-chaiko kuri mumagazini inonzi *The Time of the End*, munowana *Testimonies*, vhoriyamu 9, peji 11. Makore mashanu pamberi pa9/11, magazini yacho inotanga na9/11. Chimwe chezvinzwisiso izvozvo chakandikurudzira ndechekuti, mukunzwisisa kuti pa“nguva yokupedzisira” mundima yechimakumi mana, madzimambo okumusoro neokumaodzanyemba aiva masimba omweya, kwete masimba chaiwo. Panguva iyoyo, ndaitoziva kare kuti Sister White akati mabhuku aDanieri neZvakazarurwa ibhuku rimwe chete, uye kuti mutsetse mumwe chete wouprofita uri muna Danieri wakazotorwazve naJohane muZvakazarurwa. Ndakawana kuti muna Zvakazarurwa 11, yakazadzikiswa munhoroondo yakapoteredza nguva yokupedzisira muna 1798; tsananguro yaSister White pamusoro pechitsauko ichocho inodzidzisa zvakajeka kuti France yakanga iri Egipita yomweya, uye vakanga vakajekawo saizvozvo kuti muna Zvakazarurwa 17, hure rakanga riri pamusoro pechikara raiva Bhabhironi romweya.

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.

Kuzivikanwa kwaAmai White kwemasimba iwayo maviri kuri mubhuku rinonzi The Great Controversy, uye mashoko iwayo anosunganidza pamwe chete uchapupu hwaJohane nehwaDanieri. Tsananguro yamambo wokumaodzanyemba muna Danieri chitsauko chegumi nerimwe isimba rinotonga Ijipiti, uye mambo wokumadokero isimba rinotonga Bhabhironi. Apo Bhaibheri noMweya weChiporofita zvakashanda pamwe chete kusimbisa chokwadi nokubatanidza Danieri naZvakazarurwa kuti zviratidze nyaya yacho, ndicho chinhu chandakanga ndisingambofi ndakapa kune chero mudzidzisi wezvouMwari akatsauka, kana mutungamiri akazvigadza akatsauka webasa rinozvitsigira.

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.

Upang maunawaan si Ptolemy at si Uzziah bilang mga sagisag ng labanan sa Raphia at ng mga ibinungang pangyayari na nagaganap matapos maitaas ang kanilang mga puso, ay dapat pamahalaan ng katotohanang si Ptolemy ay kumakatawan sa kapangyarihan ng dragon na tumatalo sa kinatawang kapangyarihan ng Roma, ngunit sa huli ay natatalo ng kinatawang kapangyarihan na siyang tumalo kay Ptolemy sa talata sampu at noong 1989. Ang mga makasaysayang pagkakaiba ay sinadya at mahalaga.

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 anogamuchira mucherechedzo wechikara paanenge achiedza kubatanidza chechi nehurumende; Uziya ndiye nyika inobwinya, uye nyika inobwinya yaiva nharo huru pakutanga kweshoko muna 1989. Ko nyika inobwinya iUnited States here, kana kuti chechi yeSeventh-day Adventist? Avo panguva iyoyo vakatsigira pfungwa isina kururama yokuti nyika inobwinya ichechi yeAdventist, pamwe chete navose vachiri kudaro nanhasi—vaizopikisa kuti gomo dzvene rinobwinya riri pandima makumi mana neshanu raiva pachena chechi yaMwari, saka izvozvo zvaireva kwavari kuti gomo nenyika zvaiva chiratidzo chimwe chete. Kufunga kwakajairika kwevanhu, ndinofungidzira.

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 ndi dziko lokongola, ndipo Ptolemy ndi Iguputo. Uziya, monga dziko lokongolalo, ali ndi nyanga ziwiri za Chiprotestanti ndi Urepabulikani. Kuwonekera kwa ndale kwa Ptolemy ndi chikomyunizimu ndi mitundu yake yosiyanasiyana, ndipo kuwonekera kwake kwa chipembedzo kwa Ptolemy ndi uzimu ndi mitundu yake yosiyanasiyana. Chizindikiro chimodzi cha mphamvu ya chinjoka n’chakuti ndi mgwirizano wa mayiko, koma mneneri wonyenga, amene ali dziko lokongola, ndi dziko limodzi lokha lokhala ndi nyanga ziwiri.

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.

Danieri chitsauko chegumi nerimwe ndima yemakumi mana yakasimbisa kuti United States yakanga iri simba rakamirira hupapa apo Soviet Union yakakukurwa ichibviswa muna 1989. Chokwadi ichi chinoenderana nebasa rechikara chepanyika chine nyanga mbiri chaZvakazarurwa chitsauko chegumi netatu, nokuti mabhuku maviri aya akafanana.

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.

Ipapo ndakatarisa, ndikaona chimwe chikara chichibuda panyika; chakanga chine nyanga mbiri dzakafanana nedzegwayana, asi chakataura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, chichimanikidza nyika navose vanogaramo kuti vanamate chikara chokutanga, icho ronda racho rwokuuraya rwakapora. Zvakazarurwa 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.”

Chivumbulutso 13 chinozivisa United States sesimba rinomiririra Upapa, nokuti chikara chepanyika “chinoita simba rose rechikara” chakabuda “mugungwa” chakanga “chiri pamberi pacho.” Muna ndima 2, dhiragoni reRoma yechihedheni rakanga rapa Upapa simba raro, chigaro charo, nesimba guru rokutonga. Shoko rakashandurwa richinzi “simba” rinoreva simba, asi muna ndima 12 pane rimwe shoko rakashandurwa richinzi “simba,” rinoreva “mvumo yesimba yakapiwa.”

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.

United States ihurumende inotsiva upapa, uhwo hwakafananidzirwa neRoma yechihedheni, iyo yakapa upapa rutsigiro rwayo rwemauto nerweupfumi sezvakaratidzwa mundima yechipiri. Mukuita kudaro, Roma yechihedheni yakafananidzira United States, iyo yaizopawo “ngoro, zvikepe navatasvi vamabhiza” vayo kuti vaite basa rakasviba resimba reupapa.

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.

Panhambo nhatu dzevhesi 10, 11, na15 padzakazadzikiswa munhoroondo, Antiochus Magnus akanga aripo pahondo imwe neimwe. Chokwadi ichi chinoratidza kuti simba rinomiririrwa muhondo nhatu idzi isimba rinomirira chikara, nokuti nguva dzose ndiAntiochus; uye Antiochus muna 1989 ndiye akanga ari simba rinomirira United States.

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.

Hondo nhatu dzinotungamirira kumurau weSvondo wendima yegumi nenhanhatu dzine chisimbiso cheAlpha naOmega, uyezve nechimiro chechokwadi. IUnited States iri muhondo yokutanga nehondo yechitatu, zvichiratidza alpha naomega muhondo yokutanga neyokupedzisira. Hondo nhatu dzinotungamirira kumurau weSvondo wendima yegumi nenhanhatu dzinewo chisimbiso chechokwadi. Simba rinomiririra reNazi Ukraine ndiyo hondo iri pakati inomiririra kupanduka kwewaymark yepakati muchimiro cheshoko rechiHebheru rinoti chokwadi. Hondo nhatu idzi dzinomiririra 1989 kusvikira kumurau weSvondo, zvinoreva kuti dzinomiririra “nhoroondo yakavanzika” yendima makumi mana.

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.

Vhesi regumi nerimwe ra Zvakazarurwa 11 rinoratidza 2023 senzvimbo apo nyanga dzose mbiri dzinomutsidzirwa. Danieri 11:11 rinoratidza nguva imwe cheteyo yenhoroondo. Mutsetse wemukati wechiporofita nomutsetse wekunze wechiporofita zvinowirirana muna 2023. Mutsetse wemukati ndiwo “chinhu” chakanzwisiswa naDanieri, uye mutsetse wekunze ndiwo “chiratidzo” chaakanzwisisa.

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.

Chiyeso cha tempile icho Daniel walangula chikamba pa zuŵa la twente-sikisi na ziŵiri, ndipo vilimika twente-sikisi na viŵiri pamanyuma pa 9/11, ndipo apo ndi penepapo Yesaya wakanjira mu tempile, vikufiska ku 2023. Yesaya wakulongora nyifwa ya Uziya pamanyuma pakukhala na nthenda ya makhati kwa vilimika khumi na chimodzi pa 9/11. Ntchito ya kuzenga tempile yikusazgapo, pakwamba, kukhazikiska fawundeshoni, ndipo pamanyuma kuzenga tempile na kuŵika libwe la pa mtunda, icho pamanyuma chikulongozgera ku chiyeso chachitatu cha litmus, chakuyimiririka na chiphikiro cha mbata mu mzere wa Leviticus twente-thri. Ntchito yamukati ya uthenga wamuyirayira yikufiskika mu nyengo ya mbiri ya mzere wakuwaro. Mu vesi leveni Putin wali kuyimiririka na Ptolemy, ndipo fumu Uziya wakupeleka ukaboni wachiwiri ku chithuzithuzi cha fumu ya kumwera iyo yikukwezgeka chifukwa cha kutonda kwa nkhondo, ndipo pamanyuma yikuyezga kunjira mu chigaŵa cha chisopo.

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.

Na mambozi wa kusini achatsamwa kwambili, tenepo anabuda na kukhondo naye, ndiko kuti, na mambozi wa kumpoto; ndipo iye anadzasonkhanitsa gulu likulu la nkhondo; koma gululo linadzaperekedwa m’manja mwake. Ndipo pamene iye wachotsa gululo, mtima wake udzakwezedwa; ndipo adzagwetsa anthu zikwi zikwi zambiri; koma sadzalimbikitsidwa nacho. Danieli 11:11, 12.

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

ယုရိယာ စမစ်သည် ပ္တိုးလမီ ဖီလိုပေတာ၏ သမိုင်းနှင့် ယေရုရှလင်မြို့ရှိ ဗိမာန်တော်၌ ယဇ်ပူဇော်မှုများ ဆက်ကပ်ရန် သူ၏ ကြိုးပမ်းမှုကို ကိုင်တွယ်ဖော်ပြထားသည်။

“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 akanga asina ungwaru hwakakwana hwokushandisa zvakanaka kukunda kwake. Dai akateverera kubudirira kwake ikoko, angangodaro akava tenzi woumambo hwose hwaAntiochus; asi, agutsikana nokungotaura bedzi kutyisidzira kushoma nezvokutyisidzira kushoma, akaita rugare kuti azvipire kumafaro asingakanganiswi uye asingatongodzorerwi ezvishuwo zvake zvoutsinye hwemhuka. Naizvozvo, kunyange akanga akunda vavengi vake, akakundwa nezvakaipa zvake, uye, akanganwa zita guru raakanga angadai akasimbisa, akapedza nguva yake ari mukudya kwokupembera nounzenza.

“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.

“Mwoyo wake wakakudzwa nokubudirira kwake, asi akanga ari kure nokusimbiswa nako; nokuti kushandisa kwake kusingakudzwi kwaakakuita nako kwakaita kuti vanhu vake vamupandukire. Asi kukwidziridzwa kwemwoyo wake kwakaratidzwa zvikurukuru mukubata kwake navaJudha. Achiuya kuJerusarema, ikoko akabayira zvibayiro, uye akanga achishuva zvikuru kupinda munzvimbo tsvene-tsvene yetembere, zvinopesana nomurayiro nechitendero chenzvimbo iyo; asi achidziviswa, kunyange zvazvo zvakanga zvakaoma zvikuru, akabva panzvimbo iyo achibvira nehasha pamusoro porudzi rose rwavaJudha, uye pakarepo akatanga kutambudza kunotyisa uye kusingaregi pamusoro pavo. MuAlexandria, umo vaJudha vakanga vagara kubvira pamazuva aAlexander, uye vachinakidzwa neropafadzo dzevagari vainyanya kufarirwa, zviuru makumi mana maererano naEusebius, zviuru makumi matanhatu maererano naJerome, vakaurayiwa mukutambudzwa uku. Kumukira kwavaIjipiti, nokupondwa kwavaJudha, zvirokwazvo hazvina kurongerwa kumusimbisa muumambo hwake, asi zvakanga zvakaringana, panzvimbo pezvo, kuti huriparadze zvinenge zvachose.” Uriah Smith, Daniel and the Revelation, 254.

Ptolemy Philopator’s military victory at Raphia in 217 BC, did not strengthen Ptolemy, but it caused “his heart to be lifted up.” Victory in the Ukrainian War will not strengthen Putin, but it will “lift up his heart,” as did military success cause king Uzziah to lift up his heart.

Kukunda kwa kijeshi kwa Ptolemy Philopator huko Raphia mnamo mwaka wa 217 KK hakukumtia nguvu Ptolemy, bali kulisababisha “moyo wake kuinuliwa.” Ushindi katika vita vya Ukraini hautamtia nguvu Putin, bali “utainua moyo wake,” kama vile mafanikio ya kijeshi yalivyomsababisha mfalme Uzia kuinua moyo wake.

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.

Uziya akavagadzirira, kuhondo yose, nhovo, namapfumo, nenguwani dzesimbi, nenhumbi dzechipfuva, nouta, nezvipfuramabwe zvokukanda mabwe. Akaitawo muJerusarema michina yehondo, yakagadzirwa navanhu vakangwara, kuti ive pamusoro peshongwe napamusoro pamasvingo akakomberedza, yokupfura nayo miseve namabwe makuru. Zita rake rikapararira kure kwazvo; nokuti akabatsirwa zvinoshamisa, kusvikira ava nesimba. Asi paakava nesimba, moyo wake wakazvikudza kusvikira pakuparadzwa kwake; nokuti akadarika Jehovha Mwari wake, akapinda mutemberi yaJehovha kuti apisire zvinonhuhwira pamusoro pearitari yezvinonhuhwira. 2 Makoronike 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.

Madzimambo maviri okuva ebugwanjuba, emitima gyabwe ne gwegulumiza olw’obuwanguzi obw’omu ntalo, gaagezaako okuyingira mu yeekaalu emu ne gawaayo ekiweebwayo, ekintu kabona yekka kye yali akkirizibwa okukola. Mu mbeera zombi, bakabona baawakanya okugezaako kw’abo bakabaka ab’amalala okukola bwe batyo. Kabaka omu oluvannyuma n’atanula okuwalana ku Bayudaaya, ate omulala n’akubwa ebigenge mu kyenyi.

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.

Ipapo Azaria muprista akapinda achimutevera, aine vaprista vaJehovha vanosvika makumi masere, vaiva varume vemwoyo woushingi. Vakamudzivisa Uziya mambo, vakati kwaari: Hazvina kufanira kwauri, iwe Uziya, kupisira Jehovha zvinonhuhwira; asi ndezvevaprista, vanakomana vaAroni, vakatsaurirwa kupisira zvinonhuhwira. Buda munzvimbo tsvene; nokuti wadarika, uye hazvingavi kukukudza kunobva kuna Jehovha Mwari. Ipapo Uziya akatsamwa, ane mudziyo wokupisira zvinonhuhwira muruoko rwake kuti apisire; zvino paakanga achitsamwira vaprista, maperembudzi akabuda pahuma yake pamberi pevaprista muimba yaJehovha, parutivi pearitari yezvinonhuhwira. Azaria muprista mukuru, navaprista vose, vakamutarisa, zvino tarirai, akanga ava nemaperembudzi pahuma yake; vakamubudisa nokukurumidza ipapo; hongu, iye amene akakurumidzawo kubuda, nokuti Jehovha akanga amurova. Uziya mambo akava nemaperembudzi kusvikira pazuva rokufa kwake, akagara muimba yakaparadzana, ari munhu ane maperembudzi; nokuti akanga adzingwa paimba yaJehovha. Jotamu mwanakomana wake ndiye aitarisira imba yamambo, achitonga vanhu venyika. Zvino mamwe mabasa aUziya, okutanga nokokupedzisira, akanyorwa naIsaya muprofita, mwanakomana waAmozi. 2 Makoronike 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.

Muna 2014, varongi venyika yose veEurope nehutongi hwaObama vakatanga shanduko yeruvara pamusoro penyika yeUkraine. Muna 2022 Russia yakatanga kupinda nechisimba kuchazoguma nokukunda kwaPutin neRussia; zvinomiririrwa naPtolemy naUziya, madzimambo okumaodzanyemba. Ndima 12 inoti mushure mokukunda kwaPutin, “mwoyo wake uchakudzwa; uye achawisira pasi makumi ezviuru zvizhinji; asi haangasimbiswi nazvo.” Nhoroondo inozonyora kuparara kunofambira mberi kwoumambo hwake.

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.

Ukuwohloka okwaqhubeka kwaholela ekufeni kwakhe, futhi ngesikhathi u-Antiyokusi Omkhulu ephindisela ngokulahlekelwa kwakhe eRafiya, u-Antiyokusi wayengasasenabudlelwane bokulwa noPtolemy Philopator; ngaleso sikhathi u-Antiyokusi wayesebhekene nomntwana omncane owayengumbusi waseGibhithe ngaleso sikhathi. Umntwana uwuphawu lwesizukulwane sokugcina, ngakho-ke ezingeni elithile inkosi engumntwana u-Antiyokusi ayinqoba ePanium iyisizukulwane sokugcina sombuso waseningizimu. Ezingeni elisebenzayo, inkosi engumntwana imelela ubuthakathaka maqondana namandla ka-Antiyokusi.

“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.

“Runyararo rwakagumiswa pakati paPtolemy Philopater naAntiochus rwakaramba rwuripo kwemakore gumi namana. Panguva iyoyo Ptolemy akafa nokuda kwokusazvidzora nokuzvinyudza muupombwe, uye akatsiviwa nomwanakomana wake, Ptolemy Epiphanes, uyo panguva iyoyo aiva mwana ane makore mana kana mashanu. Antiochuswo, panguva imwe cheteyo, ashaya kupanduka muumambo hwake, uye adzorera pamwe nokusimbisa zvikamu zvokumabvazuva kuti zvive mukuteerera kwake, akanga ava nenguva yakasununguka yokuita chero zvaaironga apo Epiphanes muduku akagara pachigaro choushe cheIjipiti; uye achifunga kuti uyu wakanga uri mukana wakanyanyonaka wokuwedzera ushe hwake usingafaniri kuregeredzwa, akaunganidza uto guru kwazvo “rakakura kupfuura rokutanga” (nokuti akanga aunganidza mauto mazhinji uye awana pfuma zhinji parwendo rwake rwokumabvazuva), akabva afamba achirwa neIjipiti, achitarisira kukunda zviri nyore mambo mucheche. Kuti akabudirira sei tichazviona zvino; nokuti pano zvino matambudziko matsva anopinda munyaya dzoumambo uhwu, uye vatambi vatsva vanopinzwa pachikuva chenhoroondo.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Mambo wa Kusini

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.

Kupangiza nhanho dzekupedzisira dzeRussia, ndiko kupangiza nhanho dzekupedzisira dzamambo wechiporofita wokumaodzanyemba. Chimiro chechiporofita chamambo wekumweya wokumaodzanyemba chakapinda munhoroondo yechiporofita panguva yokupedzisira muna 1798—ndicho nzira yaanosvika nayo kumagumo ake. Ichowo chimiro chechiporofita chamambo wokuchamhembe, pamwe chete nomuporofita wenhema. Imwe neimwe yesimba nhatu dzinotungamirira nyika kuAmagedhoni ine magumo ayo anotsanangurwa zvakananga muShoko raMwari. Chero chingaitika kuna Putin neRussia, chinenge chakange chatofananidzirwa nemitsara yakapfuura yamambo wokumaodzanyemba.

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.

Mienzaniso ya kufa kwa mfalme wa kusini wa kiroho ilifananishwa kwa njia ya mfano na kufa kwa mfalme wa kwanza wa kusini wa kiroho, ambaye alikuwa Ufaransa isiyomwamini Mungu katika kipindi cha Mapinduzi. Kufa kwa ufalme wa kusini kunajumuisha kufa kwa mfalme wa kusini. Kufa kwa Napoleon kunalingana na kufa kwa Ufaransa, na kunapatana na kufa kwa ufalme unaofuata wa kusini, ambaye alikuwa Urusi. Urusi, kama mfalme wa kisasa wa kusini, ilianza katika mapinduzi, kama vile Ufaransa, kama mfalme wa kusini, ilivyoanza kwa mapinduzi.

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.

Ukupinduka ni sifa ya joka, ambaye ni ishara ya wafalme wa kusini. Joka, ishara kuu ya mfalme wa kusini, ni Shetani; na anapojaribu kufanya mapinduzi mwishoni mwa ile milenia, moto hushuka kutoka mbinguni na kumwangamiza. Uasi wake mbinguni hapo mwanzo ulikuwa alfa ya uasi wake katika hitimisho la milenia.

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.

Muna 1798, France yakatora chigaro muchiporofita somambo wokumaodzanyemba pakunamata munguva yeFrench Revolution. Chimurenga ichocho chakapfuura nomunyika dzose dzeEurope, zvikazoguma chasvika kuRussian Revolution, iyo yakakurumidza kuteverwa neBolshevik Revolution mugore iroro rimwe chetero.

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).

చేయాలి. 1917 రష్యా విప్లవం రెండు ప్రధాన దశలను కలిగి యుండెను: ఫిబ్రవరి విప్లవం (ఇది జార్ ఆధీన రాజ్యవ్యవస్థను కూలదోసి, ఏకాధిపత్య పాలనకు ముగింపు పలికి, సోవియెట్లతో ద్వంద్వాధికార స్థితి నెలకొన్న కాలమధ్య ఒక తాత్కాలిక ప్రభుత్వాన్ని స్థాపించెను) మరియు అక్టోబర్ విప్లవం (దీనిని బోల్షెవిక్ విప్లవమని కూడా పిలుస్తారు; ఇందులో లెనిన్ నాయకత్వంలోని బోల్షెవికులు ఒక కుట్రాత్మక అధికార స్వాధీనంతో అధికారాన్ని చేజిక్కించుకొని, సోవియెట్ పరిపాలన స్థాపనకును సామ్యవాదం/కమ్యూనిజం వైపు దారితీసెను).

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:

Mukuongorora kwenhoroondo nedzidziso yezvokumukira (zvikurukuru kubva mumaonero echiMarx akadai saTrotsky, Luxemburg, nevamwe vanoenzanisa), Chimurenga cheFrance (1789–1799) chinowanzotorwa sechinoratidzira kana kupa muenzaniso wenzira yakafambwa nayo zviitiko zveRussia. Matanho maviri eChimurenga cheFrance akaratidzira zvikamu izvi zveRussia ndeaya:

  • 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.

    Chikamu chekutanga chine mwero/chinotevedzera bumbiro remitemo (zvingangoita 1789–1792), chinoenderana neRevhurusheni yaKukadzi. Chikamu ichi cheFrance chakatanga nokupambwa kweBastille, kuunganidzwa kweEstates-General/National Assembly, kubviswa kwamakomborero ehumambo hwefeudal, Chiziviso cheKodzero dzeMunhu, uye kugadzwa kweumambo hunotevedzera bumbiro remitemo pasi pevaGirondins nevagadzirisi vane mwero. Chakakunda umambo hwakazara nesimba rose, asi chakachengeta zvimwe zvikamu zvehutongi hwebourgeois/liberal pamwe chete nezvimiro zviviri/zvinopikisana zvesimba (somuenzaniso, pakati peAssembly neumambo hwakanga huchiri kuripo). Saizvozvowo, Kukadzi 1917 kwakagumisa Tsarism, asi kwakazoita kuti pave nehurumende yenguva pfupi yebourgeois uye simba rakapetwa kaviri pamwe chete nemaSoviet.

  • 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.

    Chikamu chekupanduka chakanyanya/Jacobin (chinenge 1792–1794, kusanganisira kusimbiswa kweFirst Republic, kuurayiwa kwaLouis XVI, uye Reign of Terror pasi paRobespierre nemaJacobins/Committee of Public Safety) chinoenderana neShanduko yaOctober (Bolshevik). MaJacobins akatora masimba kubva kuvaGirondins vaive vane mwero zvikuru kubudikidza nezviito zvakasimba zvekupanduka, vakazivisa republic, vakadzvinyirira kupanduka kunopikisa shanduko, uye vakasundidzira shanduko mberi kuenda mukushandurwa kwakadzama kwemagariro pamwe nekuzvidzivirira kubva kuzvityisidziro zvemukati nekunze. Izvi zvinofananidzira nzira iyo maBolsheviks akapidigura hurumende yechinguvana, akasimbisa kutonga kwevashandi/udzvanyiriri hwevashandi, uye akasimudzira revolutionary socialism.

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.

Izifaniso lezi zigcizelela ukuthi izinguquko zemibuso zivame ukulandela iphethini ethile: kuqala kube nokuvukela okubanzi okumelene nombuso omdala (okuholwa ngabaphakathi nendawo/ngezimpi zongxiwankulu), bese kulandela ukuthathwa kwamandla okwedlulele kakhulu ngabagxeki abashisekayo ukuze “kusindiswe” futhi kujuliswe inguquko phakathi kwesimo sobunzima. AmaBolsheviks ngokwawo azikhandla ngokucacile esibonelweni saseFulansi, ebheka ukuvukela kwawo kwango-Okthoba njengokufana nokuketulwa kombuso kwamaJakobini—okwakudingeka ukuze kuvinjelwe ukuphikisana nenguquko nokugcwaliseka kwamandla ayo.

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.

Le typologii li ta kumea na ka pue lur na buku ngie Trotsky, *History of the Russian Revolution* (la witim ta paia tei fakatusa maninoa te vavanga ni “dual power” i Rusia mo te tau mena fakatusa i Falanise), ma i tusitusiga a Rosa Luxemburg e uiga ki na mea ne tupu i Rusia, te koga e ia fakamau ki ei me i te uluaki vaitaimi o te Russian Revolution (Mati–Oketopa) e taukave i te faiga fakavae o na fouvalega i Falanise (mo Egelani), kae ko te pukeaga o te pule ne te kau Bolshevik e fakatusa mo te kakeaga ki luga o te kau Jacobin.

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.

Jesu nguva dzose anoratidza magumo kubudikidza nokutanga, uye kuparara kwaNapoleon samambo wokutanga wezvomweya wokumaodzanyemba kwakatevera zviratidzo zvenzira zvokutanga kwechimurenga, uye nokudaro kwakafananidzira kuparara kweSoviet Union.

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.

Kuparara kwaNapoleon zvishoma nezvishoma (nhanho nenhanho) kunowirirana zvikuru nekudzikira kweSoviet Union zvishoma nezvishoma uye kupunzika kwayo kwa1991, mukati mehurongwa humwe chete hwetiporojika umo zvikamu zviviri zveFrench Revolution zvakafananidzira pachine nguva matanho eRussian Revolution aFebruary naOctober 1917. Kufanana uku kunopfuurira kusvikira muchikamu chemushure mekubatanidzwa kwemasimba kwapashure pechikamu cheradicali (Bonapartism) pamwe chete nokusununguka kwacho kusadzivisika. Izvi zvinotorwa kubva kumaitiro enhoroondo akajairika pamwe chete nekuongororwa kweMarxist (zvikurukuru kwaTrotsky muThe Revolution Betrayed nemamwe mabasa anoenderana nako), ayo anoona Napoleon semuenzaniso mukuru weBonapartism: hutongi hwemunhu ane simba hunomuka mushure mepamusoro pechikamu cheradicali chechimurenga, hunoenzanisa pakati pemakirasi, hunochengetedza budiriro huru dzechimiro chechimurenga (apo huchidzvinyirira kusundira kwacho kudemokrasi), hunovaka humambo hwemunhu oga/hwemauto-nebureaucratic, hunozviwedzera kupfuura mwero, uyezve hunotambura nokuwa kunoitika muzvikamu kunotungamirira kukudzorerwa kwechikamu chehurongwa hwekare.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Kukwera kwa Bonapartist kwa Napoleon Kukufanana ndi Kukhazikika kwa Ulamuliro wa Stalinist

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.

Pemuva pechikamu chakanyanya kusimba chevaJacobin uye kupindura kweThermidor (1794), kwakatevera Directory isina kugadzikana (1795–1799); kupidigura kwaNapoleon kwe18 Brumaire (1799) kwakagadza Consulate, ndokuzotevera Humambo (1804). Akanyora mitemo nekuparadzira zvibereko zvechimurenga chebourgeois (Napoleonic Code, kupera kwemaropafadzo eufeudal, nyika yakasimba ine hutongi hwakanyatsopakati), asi akazviisa pasi pehutongi hwechisimba, mbiri yehondo, uye boka idzva revakuru.

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.

Pashure pechikamu cheBolshevik/October uye zviedzo zvekutanga zveSoviet, kuora kwehutungamiri hwevashandi vehurumende kunotanga kupinda (zvikurukuru kubva pakati pema1920s). Kusimbiswa kwesimba kwaStalin kunokunda Left Opposition, kunomanikidza “socialism in one country,” uye kunoumba hutongi hwehudzvanyiriri hwemapurisa, hwemauto, nehwevashandi vehurumende. Upfumi hwakarongwa pamwe chete nepfuma yakaitwa yenyika (zvibereko zvikuru zveOctober) zvinochengetedzwa, asi zvinoshandurwa kuva zvishandiso zverudzi rwune ropafadzo, internationalism ichisiyiwa.

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).

Kokubili mivwase, nguvu ya kimapinduzi “yafrizwa” na kuelekezwa upya katika mamlaka ya dola na upanuzi chini ya mtu mmoja au chombo kimoja cha utawala (Trotsky aliitaja waziwazi tawala ya Stalin kuwa ni aina ya “Bonapartism ya Kisovieti,” iliyo karibu zaidi na Dola ya Napoleon kuliko Konsulati).

The Step-by-Step Collapse

Danho na Danho ku wa Mfumo

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.

Hiki ndicho kiini cha upatanisho—kuporomoka huku si tukio moja la ghafula, bali ni mfululizo wa mmomonyoko unaofuatana unaosukumwa na kujitanua kupita kiasi, migongano ya ndani, miviringo ya kijeshi isiyo na njia ya kutoka, kupotea kwa udhibiti wa maeneo ya pembezoni, mageuzi yaliyoshindwa, na hatimaye kuvunjika/kurejeshwa.

Napoleonic side (1812 to 1815)

Uhlangothi lukaNapoléon (1812 kuya ku-1815)

  • 1812: Disastrous invasion of Russia—Grande Armée (600,000 men) decimated by logistics, winter, and resistance. Catastrophic turning point; massive loss of prestige and manpower.

    1812: Kuvhozhokera ku Russia kwakaipisisa—Grande Armée (varume 600,000) yakaparadzwa zvikuru nekuda kwekutadza kwezvokutakura nezvekupa zvinhu, chando, uye kuramba kwevadzivisi. Yakava shanduko huru ine njodzi; kurasikirwa kukuru kwemukurumbira nesimba revanhu.

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

    1813: Muungano wa maadui uliundwa dhidi yake; akashindwa huko Leipzig (“Vita ya Mataifa”)—kupoteza washirika wa Kijerumani na maeneo ya utawala; himaya ikaanza kupungua.

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

    1814: Mubatanidzwa anopinda muFrance chaimo; Paris inowira mumaoko avo; Napoleon anosiya ushe uye anoendeswa kuutapwa kuElba.

  • 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: Kubwerera mwachidule (Masiku zana limodzi), kugonjetsedwa komaliza ku Waterloo; kutumizidwa ku ukapolo wamuyaya ku St. Helena; ufumu wa a Bourbon unabwezeretsedwanso (kubwezeretsanso zinthu m’mbuyo motsutsana ndi zopindula za chisinthiko, ngakhale osati kwathunthu—zina mwa kusintha kwa malamulo ndi kaonedwe ka boma zinapitiriza kukhalapo).

Soviet side (1970s to 1991)

Lehlakore la Soviet (ho tloha lilemong tsa bo-1970 ho fihlela ka 1991)

  • Late 1970s–1980s: Economic stagnation (“zastoi” under Brezhnev), chronic shortages, technological lag, and crippling arms race with the US/NATO—systemic overextension begins to hollow out the economy.

    Makore okupedzisira e1970s–1980s: Kumira kwehupfumi (“zastoi” pasi paBrezhnev), kushomeka kwezvinhu kwaingoramba kuripo, kusara shure kwetekinoroji, pamwe chete nemujaho wezvombo wairemadza zvikuru neUS/NATO—kuwedzerwa kwemutoro kwehurongwa hwese kunotanga kuparadza hupfumi kubva mukati.

  • 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: vita vya Afghanistan—“Vietnam” ya Kisovyeti; mkwamo huu ulimaliza rasilimali, ukavunja ari, na kudhoofisha hadhi ya kimataifa (tazama ulinganifu wa kejeli: Napoleon aliangamizwa nchini Urusi; USSR ilivuja damu katika uwanja mgumu na wenye upinzani mkali).

  • 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: Ukushintshwa kukaGorbachev kwe-perestroika/glasnost (imizamo “yokusindisa” uhlelo, njengokulungisa okuthile okwafika sekwephuze ngaphansi kukaNapoleon) kunalokho kwembula futhi kusheshise ukuphikisana kwalo kwangaphakathi; amazwe ayengaphansi kwe-Eastern Bloc ayavukela futhi azikhulule (uDonga lwaseBerlin luyawa ngoNovemba 9, 1989, imibuso iyabhidlika kulo lonke u-1989–1990)—ukulahlekelwa “kombuso wangaphandle,” ngokufanayo ncamashi nokulahlekelwa kukaNapoleon amazwe ayengabambisene naye.

  • 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: Mibvunzo yemukati yerudzi rwemunyika inoputika, maRepublic anozivisa kuzvitonga; kupanduka kwevaomarara muna Nyamavhuvhu 1991 kunokundikana zvinonyadzisa; Gorbachev anosiya basa musi wa25 Zvita 1991; USSR inoparara ikava nyika gumi neshanu. Kudzorerwa kwekapitalizimu kunotevera (shock therapy yenguva yaYeltsin, maoligarch, kupihwa kwepfuma mumaoko evanhu vega)—zvakafanana nekudzorerwa kweBourbon: zvikamu zvemakirasi zvaivapo chisati chaitika chimurenga (kana zvakaenzana nazvo) zvinodzoka, zvichidzorera shure zvizere hukama hwepfuma hwechimurenga asi zvichichengeta mamwe maumbirwo ehutongi.

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.

Mu vyose byombi, “ubwami” (French Continental System n’ukuvuga ingaruka z’Ishyirahamwe rya COMECON/Igice cy’Uburasirazuba cy’Abasoviyeti) burasenyuka buhereye inyuma bugana imbere, ukubora kw’imbere kukihuta, ihungabana rya nyuma rikagaragaza ubusa bwabwo, maze imbaraga z’imibereho za kera zikongera kwiyemeza (ubwami/ubunyarwiyemezamirimo). Bonapartisme igaragaza ko idashobora kuramba—“piramide iringanijwe ku gasongero kayo,” nk’uko Trotsky yabivuze—kuko ishingiye ku guhagarika ishingiro rya demokarasi rya revolisiyo mu gihe irengera (ariko ikagoreka) ishingiro ryayo ry’ubukungu hagati y’igitutu cy’inyuma kiyirwanya. Ugusenyuka kw’Abasoviyeti ntikwari “gutunguranye” iyo birebwe mu rugendo rurerure rw’amateka, ahubwo kwari umusozo wo kubora kw’imbere kwagiye gukura buhoro buhoro, nk’uko n’ubwami bwa Napoleon butazimye mu ijoro rimwe ahubwo bwashegeshwe no gutsindwa gukurikirana kugeza ku isubizwaho ry’ubutegetsi bwa 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.

Kutanga nokuguma kweFrance neSoviet Union kunoenderana neuchapupu hwaMambo Uziya naPtolemy. Ptolemy IV Philopator akakunda zvikuru paHondo yeRaphia (217 BC) pamusoro pamambo wokumusoro (Antiochus III), asi “haana kusimbiswa nazvo”—anoita rugare panzvimbo yokuramba achimanikidza mukana wake, anodzokera kuupenyu hwokuzvifadza nokuzvikudza, uye ipapo (maererano nechinyorwa chakachengetedzwa muna 3 Maccabees 1–2) Ptolemy anoshanyira Jerusarema mushure mokukunda kwake. Mwoyo wake wakasimudzirwa, anoedza kupinda muNzvimbo Tsvene-tsvene nokupa chibayiro iye pachake—chiito chokutorera masimba nokupandukira Mwari wechokwadi. Anorohwa naMwari (kuoma mitezo), anonyadziswa, uye anotendeukira kukutambudza vanhu vaMwari. Kutonga kwake kubva ipapo kunova kwokudzikira kunopfuurira: kuora kwetsika, kumukira kwemukati, nokurasikirwa nesimba kusvikira parufu rwake. Ichi ndicho chifananidzo chairo chaMambo Uziya (2 Makoronike 26:16–21), uyo mwoyo wake wakasimudzirwa mushure mokubudirira kwehondo, akazopinda mutemberi kuti apise zvinonhuhwira (achitorera vaprista basa ravo) uye akarohwa nemaperembudzi pahuma, kwaiva kutongwa kwavose, kunooneka pachena. Kubva ipapo Uziya akararama ari oga, akagurwa kubva paimba yaJehovha, kusvikira parufu—kupera kwesimba kunonoka, kunoramba kuripo, panzvimbo yokuparadzwa pakarepo.

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.”

Oseŵiriwo ni mafumu a ku mzinda wa kumwera amene kudzikuza kwawo kukuwonekera mwa kulowerera m’Kachisi ku Yerusalemu, ndipo pambuyo pake amatsatiridwa ndi mapeto opitirirabe ndi owononga pang’onopang’ono, osati kugwa mwadzidzidzi. Ichi ndi chitsanzo cha mtundu wa uneneri cha “mfumu ya kumwera” iliyonse ya m’tsogolo.

1798: France Becomes the Spiritual King of the South

1798: França Rinova Mambo o Tete oa Borwa Ibadimweng

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.

Pa “nguva yomugumo” (1798), France isingatendi kuna Mwari (simba rakanga richangobva kuratidza hunhu hwemweya hweEgipita—kuramba Mwari pachena, sezvinowanikwa muna Zvakazarurwa 11:8) chinosunda mambo wokumusoro (Upapa) nokutora Pope achiendwa muutapwa. Napoleon ndiye muviri wehondo unomiririra kusunda ikoko. France inopfeka korona yokumaodzanyemba muna 1798, nokuti inokwidziridza mweya iwoyo wokusatenda kuna Mwari wakambomiririrwa neEgipita yekare.

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.

Asi sezvo Ptolemy asina kukwanisa “kushandisa zvizere kukunda kwake,” saizvozvowo chikamu chakanyanyisa cheChimurenga cheFrance hachina kukwanisa kuchengetedza kana kuendesa zvizere zvachakawana. Korona yokumaodzanyemba inoenderera mberi apo uzivi hwokusatenda kuvapo kwaMwari hunokura hwosvika pakuwana inzwi idzva muhurumende.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Vilivili ni Viongozi wa Maendeleo: Napoleon hadi Lenin hadi 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.

Mijito hii si ya bahati nasibu; ni miisho ya hatua kwa hatua—kila mmoja ukiwakilisha hatua ya mbele zaidi katika mwelekeo wa mfalme wa kusini kuelekea kuvunjika kwake mwenyewe kwa taratibu. Napoleon—ishara kuu ya kwanza baada ya 1798. Akiwa mshindi katika Misri (kusini halisi), anajipanua kupita kiasi (kampeni ya Urusi ya 1812 ilikuwa maafa yaliyoanzisha mfululizo wa hasara kwa himaya yake ya pembezoni hatua kwa hatua [1813–1814]), anapatwa na kushindwa kwa mwisho (Waterloo 1815), na anapelekwa uhamishoni mara mbili. Napoleon anawakilisha maangamizi ya hatua kwa hatua, yenye vipindi—sawasawa kabisa na Ptolemy na Uzia.

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 alitwala taji katika Mapinduzi ya Oktoba ya mwaka 1917. “Msukumo” wa Wabolsheviki unaendeleza vita dhidi ya utaratibu wa kale (ukiwemo uwezo wa kidini). Lakini hatua hiyo ya kimapinduzi yenye msimamo mkali haiwezi kujistawisha kwa uthabiti; afya ya Lenin mwenyewe inadorora mapema, na mfumo unaanza kuwa wa urasimu.

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).

ஸ்டாலின், அதிகாரத்தை ஒருங்கிணைத்தவன் (சோவியத் போனபார்டிசம்), புரட்சியை ஒரு இராணுவ-அலுவலகப் பேரரசாக “உறையச் செய்கிறான்”; அதன் மையச் சாதனைகளைப் பாதுகாக்கிறான் (தேசியமயப்படுத்தப்பட்ட பொருளாதாரம், நேப்போலியனின் சட்டக் கோடிற்கான எதிர்-சாமந்தவாத ஒப்புமை), ஆனால் அதிகாரத்தை உள்நோக்கியும் (தூய்மைப்படுத்தல்கள்) வெளிநோக்கியும் (விரிவாக்கம்) திருப்புகிறான். ஆயினும் இருதயம் நாத்திகத்தால் மேட்டிமையுறுகிறது; ஆகையால் அந்த அமைப்பு தன் “வெற்றியை உண்மையிலேயே முழுமையாகப் பயன்படுத்திக்கொள்ள” முடியாது. அளவுக்கு மீறிய விரிவடைதல் (ஆப்கானிஸ்தான், நேப்போலியனின் ரஷ்யப் படையெடுப்பிற்கான ஒப்புமை), தேக்கம், தோல்வியடைந்த சீர்திருத்தங்கள் (பெரஸ்த்ரோய்கா கடைசி துடிப்பான முயற்சியாக இருந்தது), துணைக்கோள் நாடுகளை இழத்தல் (1989–90 = “கூட்டாளிகளை” இழத்தல்), மற்றும் இறுதி கலைவு (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).

Kupunzika kwa Soviet Union hakukuwa kwa ghafula—kulikuwa kwa hatua kwa hatua, sawasawa na jinsi himaya ya Napoleon ilivyodhoofika hatua kwa hatua na jinsi tawala za Ptolemy na Uzia zilivyonyauka baada ya wakati wao wa kiburi cha hekalu. “Mfalme wa kusini” wa “kiroho” (ukana-Mungu katika mfumo wa kiserikali) alipokea hukumu yake yenyewe ya kudumu kwa muda: akitobolewa kutoka ndani, asiyeweza kudumisha uongo, akifagiliwa mbali katika msukumo wa kupingana wa mfalme wa kaskazini (kurejea kwa nguvu kwa Upapa katika ombwe hilo).

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.

Chimurenga cheFrance (nhanho mbiri) chinofananidzira Chimurenga cheRussia (Kukadzi naGumiguru/Bolshevik). Bonapartism yaNapoleon pamwe chete nokuderera kwayo kunopfuurira zvinofananidzira kusimbiswa kwechiStalinist uye kuderera kunopfuurira kweSoviet. Zvose izvi ndizvo zvinooneka munguva yazvino zvemutsara wamambo wokumaodzanyemba waDhanieri 11, kubva pakukundikana kwaPtolemy paRaphia nokuzvikudza kwake pamusoro petemberi, zvichipfuurira nechivi chimwe chetecho chaUziya nokuguma kwake kunonoka, kusvika kuFrance muna 1798 nomugari wenhaka wayo asingatendi kuna Mwari (nguva yaLenin–Stalin) uyo asina kukwanisa kuzvisimbisa nokukunda 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, mwene wa kuchinja kana kutwala ulamuliro mwankhaza (wofanana na kukwera kwa a Jacobin/Bolshevik; gawo la “kukankhira” pambuyo pa 1917, likufanana ndi Consulate yoyambirira ya Napoleon pambuyo pa Brumaire). Stalin ndiye anali wolimbikitsa wa Bonapartist (womanga ufumu wa Soviet, zoyeretsa anthu, chigonjetso cha Nkhondo Yachiŵiri ya Padziko Lonse, pachimake pa Cold War; mtima wake unakwezedwa mu kusakhulupirira Mulungu, koma sanathe kotheratu “kulimbitsa” chigonjetsocho kwa nthawi yaitali—kuyamba kwa kutambasuka mopitirira muyeso kunayambira pamenepo).

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 aive mutungamiri we“thaw” wemushure mekusvika pakakwirira (1953–1964): anoshora Stalin (Kutaura Kwakavanzika, 1956), anofumura huori hwakati, anoedza kugadzirisa zvinhu nenzira shoma, asi anotadza kugadzirisa kupesana kwakadzama kuri muhurongwa pachahwo. Izvi zvinofambirana nechikamu che“Thermidorian” kana chekutanga kwekuderera—kuderedzwa kwekutonga kwekutya apo chimiro chikuru chisina Mwari chichiripo, asi mukurumbira unoramba uchiderera (somuenzaniso, kunyadziswa kweCuban Missile Crisis muna 1962 kunofananidzira kudzokera shure kuduku kwaNapoleon kusati kwauya kukuru).

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 oŵa reformador desperado (1985–1991) ndi perestroika (kukonzanso dongosolo) ndi glasnost (kutseguka) monga zoyesayesa zomalizira zopulumutsa dongosololi, koma zimathamangitsa kugwa kwake—kutayika kwa Eastern Bloc (Khoma la Berlin la 1989), ndi zipolowe za mkati. Ichi ndi chizindikiro chomveka bwino koposa cha “mapeto opita patsogolo”: monga mmene zinalili pa zoyesayesa zomalizira za Napoleon zosintha zinthu asanaukiridwe mu 1814, kapena kuchepa kokhalitsa kwa Ptolemy/Uzziah pambuyo pa kunyada kwa m’kachisi. Concordat/msonkhano wa Gorbachev wa 1989 ndi Papa John Paul II (mfumu ya kumpoto) ukuimira kugonjetsedwa kwauzimu—kusakhulupirira Mulungu kwa mfumu ya kum’mwera kukugonjera kubwereranso kwa ulamuliro wa apapa.

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).

Ելցինը վերջնական քայքայման գործիչն էր (1991 թվականից ի վեր), որի առաջնորդությամբ տեղի ունեցավ դիմադրությունը 1991 թվականի օգոստոսյան հեղաշրջմանը, նա դարձավ Ռուսաստանի նախագահ, վերահսկեց ԽՍՀՄ-ի փլուզումը (1991 թվականի դեկտեմբերին), «շոկային թերապիայի» սեփականաշնորհումը և կապիտալիստական վերականգնումը։ Նա մարմնավորում է քաոսային վախճանը և նախահեղափոխական տարրերի մասնակի «վերականգնումը» (օլիգարխիկ կապիտալիզմ, ինչպես Բուրբոնների վերադարձը Նապոլեոնից հետո)։ Հարավի թագավորի պալատը սրբվում է, դրանով իսկ կատարվելով Դանիել 11:40-ի՝ հյուսիսի կողմից մրրկալից նվաճումը (Պապականություն՝ ԱՄՆ-ի դաշինքի միջոցով)։

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

Typology iyi ikogora urubanza rurarama, rugenda intambwe ku yindi, aho kuba kugwa ako kanya, nk’uko gutsinda kwa Ptolémée IV i Raphia kwamuviriyemo kwishyira hejuru, kwinjira mu rusengero, gukubitwa n’Imana, no gushegeshwa buhoro buhoro; nk’uko Uziya yabaye mu bwigunge bw’ibibembe kugeza apfuye; ndetse n’uko Napoléon yagiye atsindwa mu byiciro bikurikirana (u Burusiya, Leipzig, Paris, Elba, Waterloo). Umurongo wa Sovieti werekana impinga y’ububasha munsi ya Staline, no gusigarana ubusa buhoro buhoro mu gihe cy’irekurwa rya Khrushchev, ari na byo byashyize ahagaragara ibice byacitse muri uwo murongo wa gahunda. Hanyuma ihagarara ry’igihe cya Brezhnev, maze amavugurura ya Gorbachev ahinduka ibyihutisha; igihe cya Yeltsin gisoza icyo gikorwa cyo gukuraho byose (USSR isenyuka, imiterere y’ubutegetsi bw’ubuhakanyi irarangira). “Umutima wirarira” ugaragarira muri uwo murongo wose (kwigomeka kw’ubuhakanyi), ariko nta n’umwe “ubyaza umusaruro mwinshi 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.

Ukuphela kwamakhosi aseningizimu kuyathuthuka kancane kancane; ukubhujiswa kukaSathane kwaqala esiphambanweni, futhi ekugcineni uyothunyelwa ekudingisweni iminyaka eyi-1,000, bese efa.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Ndzi vona ntsumi yi xika yi huma etilweni, yi ri ni xilotlelo xa khele leri nga riki na makumu ni nketani leyikulu evokweni ra yona. Kutani yi khoma dragona, nyoka leya khale, loyi a nga Diyavulosi, na Sathana, yi n’wi boha malembe ya gidi, kutani yi n’wi cukumetela ekheleni leri nga riki na makumu, yi n’wi pfalela, yi veka mfungho ehenhla ka yena, leswaku a nga ha kanganyisi matiko, ku fikela loko malembe ya gidi ma hetiseka; kutani endzhaku ka sweswo u fanele ku ntshunxiwa nkarhinyana.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.

Ndzi vona swiluvelo swa vuhosi, kutani ku tshama vanhu ehenhla ka swona, naswona va nyikiwa ku avanyisa; kutani ndzi tlhela ndzi vona mimoya ya lava va tsemiweke tinhloko hikwalaho ka vumbhoni bya Yesu ni hikwalaho ka rito ra Xikwembu, ni lava a va nga gandzelanga xivandzana, hambi xifaniso xa xona, naswona a va nga amukelanga mfungho wa xona emimombyeni ya vona kumbe emavokweni ya vona; kutani va hanya, va fuma na Kriste malembe ya khume. Kambe hinkwavo lava feke hinkwavo a va nga tlheli va hanya ku fikela loko malembe ya khume ma herile.

This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

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

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:1–10.

Zvino kana makore ane chiuru apera, Satani achasunungurwa kubva mutirongo rake, uye achabuda kundonyengera ndudzi dziri kumativi mana enyika, Gogi naMagogi, kuti avaunganidze pamwe chete kuhondo; uwandu hwavo hwakaita sejecha regungwa. Vakakwira vakapararira paupamhi hwenyika, vakakomba musasa wevatsvene neguta rinodikamwa. Ipapo moto wakaburuka kubva kuna Mwari uchibva kudenga ukavapedza. Zvino dhiabhorosi, wakanga wavanyengera, akakandirwa mudziva remoto nesurufura, mune chikara nomuporofita wenhema; uye vachatambudzwa masikati nousiku nokusingaperi-peri. Zvakazarurwa 20:1–10.

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

Tichaenderera mberi nekufungisisa kwedu pamusoro pamambo wokumaodzanyemba muna Danieri chitsauko chegumi nerimwe, ndima yegumi neimwe kusvikira yegumi neshanu, muchinyorwa chinotevera.

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.

Gazeti la Wakati wa Mwisho lilichapishwa mwaka 1996, na linawakilisha unabii kutoka katika kitabu cha Danieli ambao ulifunuliwa mwaka 1989. Hivi karibuni gazeti hilo lilisomwa na ChatGPT na ikaombwa kutathmini nafasi ya Ukraine katika historia ya aya ya arobaini kama ilivyowakilishwa katika gazeti hilo. Yafuatayo ni uchanganuzi wa gazeti hilo ambalo limekuwa katika kumbukumbu ya umma kwa muda wa miaka thelathini. Kifungu cha kwanza kutoka katika maandishi ya Ellen White kilichomo katika gazeti hilo ni Testimonies, juzuu ya 9, 11.

Overview: Ukraine in the Prophetic Framework

Tathmini ya Jumla: Ukraine katika Mfumo wa Kinabii

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.

Mukati mechimiro chechiporofita chemagazini ichi cheDhanieri 11:40–45, Ukraine inotaurwa ichibatanidzwa nekudonha kweSoviet Union pamwe chete nekurwisana pakati peUpapa (mambo wokumusoro) nekomiyunizimu isingatendi kuna Mwari (mambo wokumaodzanyemba). Ukraine inoratidzwa senzvimbo inokosha yehondo yezvechitendero neyezvematongerwo enyika munguva yokupedzisira yehondo dzevamiriri, zvikurukuru maererano neChechi yeKaturike yeUkraine pamwe chete nekupiwa kwayo mvumo yepamutemo pashure pemakumi emakore okudzvinyirirwa pasi poutongi hweSoviet.

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.

Magazini inopa Ukraine sechikamu chekuzadzikiswa kwakakura kwechiporofita chaDanieri 11:40, ichitsanangura kukukurwa kweMambo wokumaodzanyemba kubudikidza nemubatanidzwa weVatican neUnited States. Ukraine inoratidzwa seuchapupu hwekuderera kwekusatenda kuna Mwari kweSoviet uye kumukazve kwesimba reKaturike muEastern Europe.

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

ᱮᱛᱚᱵ ᱟᱨ ᱥᱟᱹᱧᱤᱢ ᱨᱟᱡᱟᱝ ᱛᱟᱞᱟ ᱞᱮᱠᱟᱛᱮ ᱫᱚ ᱭᱩᱠᱨᱮᱱ

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).

Magazini inafundisha kwamba mfalme wa kusini ni ukana-Mungu, uliodhihirishwa kwanza na Ufaransa (1798) na baadaye na Urusi ya Kisovieti. Mfalme wa kaskazini ni Upapa, na Danieli 11:40 inaeleza vita vya kiroho vilivyoanza mwaka 1798 na kufikia kilele chake katika kuanguka kwa Umoja wa Kisovieti mwaka 1989. Ukraina inaonekana katika muktadha huu kama sehemu ya kambi ya Kisovieti inayofagiliwa mbali katika utimilifu wa Danieli 11:40. Chapisho hilo linaonyesha kuanguka kwa Umoja wa Kisovieti kuwa hatua ya kwanza katika kuponywa kwa jeraha la mauti la Upapa (Ufunuo 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Kudzvinyirirwa kweChechi yeKatorike yeUkraine (Zvinyorwa Zvakatorwa)

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

Magazini yacho inosanganisira zvinyorwa zvenyika nezvekutambudzwa kwevaKaturike pasi pehutongi hweSoviet.

From Time Magazine, December 4, 1989:

Kusuka mupepa wa Time Magazine, Decembala 4, 1989:

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

“Nyuma ya Vita vya Pili vya Ulimwengu, mateso makali lakini kwa ujumla yenye umwagaji damu mdogo zaidi yalienea hadi Ukraini na kambi mpya ya Kisovieti, yakiwaathiri mamilioni ya Wakatoliki wa Roma na Waprotestanti pamoja na Waorthodoksi.”

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

යුක්රේනය කොමියුනිස්ට්වාදය යටතේ කතෝලිකත්වය මර්දනය කරන ලද ප්‍රධාන ප්‍රදේශයක් ලෙස හඳුනාගනු ලැබේ.

Legalization of the Ukrainian Catholic Church

Kubvumidzwa zviri pamutemo kweChechi yeKatorike yeUkraine

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

Chinhu chikuru chinotariswa munhaurirano pamusoro peUkraine ndiko kupihwa zviri pamutemo kweChechi yeKatorike yeUkraine, iyo yakanga yarambidzwa kwenguva refu.

From Life Magazine, December 1989:

Okuvela ku-Life Magazine, Disemba 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.”

“Mabhishopu matsva matatu eKaturike achangobva kugadzwa muCzechoslovakia. Uye mwedzi uno Gorbachev anosangana naPapa John Paul II panguva yerwendo rwake kuItaly—kusangana kwekutanga chiso nechiso pakati pevatungamiri veKremlin neVatican. Misangano iyi ingatungamirira pakunyoreswa zviri pamutemo kweChechi yeKaturike yeUkrainian, iyo yakarambidzwa kwenguva refu muU.S.S.R.”

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

Kubva muU.S. News & World Report, Zvita 11, 1989:

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

Kuvandudzwa kwerusununguko rwechitendero kunotarisirwa kusanganisira kubviswa kwekurambidzwa kwepamutemo kwakaiswa paChechi yeUkraine Catholic ine nhengo mamiriyoni mashanu, iyo yakaramba iripo muchivande kubvira muna 1946 apo Stalin akaraira kuti inyudzwe muChechi yeRussian Orthodox. Kuwanikwa kwekunyoreswa zviri pamutemo kweChechi yeUkraine kwave kuri chimwe chezvinangwa zvikuru zvapapa.

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.

Magazini ino chinopa izvi seumboo hwokuderera kwesimba rokutonga kwevasingatendi kuvapo kwaMwari, uye kudzorerwa kwesimba reKaturike. Zvinoratidzwa semhedzisiro yakananga yokumanikidzwa kwedhipuromasi reVatican, uye sechiratidzo chikuru mukuzadzika kwaDhanieri 11:40, Ukraine richiratidzwa somuenzaniso unooneka wokuti Upapa huri kuwanazve pesvedzero munzvimbo dzaimbova dzechiKomonisiti.

Ukraine as Evidence of the Papacy’s Advance

යුක්‍රේනය පාප්වාදයේ ප්‍රගතියට සාක්ෂියක් ලෙස

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.”

Kuwa kwa ukomunisti si tu kama mabadiliko ya kisiasa, bali kama kushindwa kwa kiroho kwa ukana-Mungu, maendeleo ya kijiografia ya Upapa, na mwanzo wa kurudi kwa Upapa katika utawala wa ulimwengu. Ukraine inakuwa mfano wa uchunguzi wa kuvunjwa kwa ukandamizaji wa kidini wa Kisovieti na ushindi wa kimkakati wa Roma katika Ulaya ya Mashariki. Hili linawakilisha mabadiliko yanayoonekana kutoka kwa ukana-Mungu uliolazimishwa hadi mamlaka ya Kikatoliki yaliyorejeshwa, na kuhalalishwa kwa Kanisa la Kikatoliki la Ukraine kunachukuliwa kuwa uthibitisho wa kinabii kwamba mfalme wa kaskazini alikuwa akimfagia mbali mfalme wa kusini “kama kisulisuli.”

Ukraine and the Broader Prophetic Sequence

Ukraine na Mlolongo Mpana wa Kinabii

  • 1798 – Papacy receives deadly wound.

    1798 – Upapa wapata jeraha la mauti.

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

    1917 – Upungufu wa imani kwa Mungu wahamia Urusi (Mapinduzi ya Bolshevik).

  • 1989 – Soviet Union collapses.

    1989 – Umoja wa Kisovyeti waanguka.

  • Ukraine – Catholic Church legalized.

    I-Ukraine – ISonto LamaKatolika laseMthethweni.

  • Papacy regains geopolitical influence.

    Upapa unapata tena ushawishi wa kijiografia na kisiasa.

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

    Amirika yunze ubumwe amaherezo yegamiye ku butegetsi bwa Papa (Daniyeli 11:41).

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

    Nyika yose inotevera (Danieri 11:42–43).

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

I-Ukraine ingena ezigabeni 3–4 njengengxenye yenguquko esuka ekuphikeni uNkulunkulu kweSoviet iya ethonyeni lobuPapa elibuyiselwe.

Sources Referenced in Ukraine Discussion

Izikhombo Ezisetshenzisiwe Engxoxweni Yase-Ukraine

  • Jeff Pippenger (primary theological framework)

    ޖެފް ޕިޕެންޖަރ (މުހިންމު ތިއޮލޮޖީ ފްރޭމްވޯކް)

Spirit of Prophecy

روحِ نبوت

  • The Great Controversy

    Mzozo Mkuru

  • Selected Messages

    Mharidzo Dzakasarudzwa

  • Testimonies for the Church

    Ushuhuda kwa Kanisa

Secular Press

Mabasa ya Kidunia

  • Time Magazine

    Makasini ya Time

  • Life Magazine

    Jarida la Life

  • U.S. News & World Report

    U.S. News & World Report

Ukraine is mentioned in connection with:

I-Ukraine ibalulwa ngokumayelana nalokhu:

  • Post-World War II Catholic persecution

    Vakatambudzwa vaKaturike mushure meHondo Yenyika II

  • Underground survival of the Ukrainian Catholic Church

    Kupona kweChechi yeKaturike yeUkraine pasi pevhu

  • Gorbachev–Vatican diplomacy

    ُکوتیِ گورباچوف–واتیکان

  • Legal restoration of Catholic hierarchy

    কেথলিক ধর্মীয় শৃঙ্খলাবিন্যাসের আইনগত পুনঃপ্রতিষ্ঠা

Summary of Ukraine’s Role in the Newsletter

Chidimbu cheBasa reUkraine muTsambatsamba Renhau

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 yakanga iri nhare yakasimba yeKaturike yakanga yakadzvinyirirwa pasi peusina Mwari hweSoviet. Kunyoreswa zviri pamutemo kweChechi yeKaturike yeUkraine kwakaratidza kupera simba kwamambo wokumaodzanyemba. Simba reVatican muUkraine rakaratidza kumukazve kweUpapa, uye kushanduka kwechitendero muUkraine kwakashanda sechiratidzo chinooneka chokuti Danieri 11:40 yakanga ichizadzikiswa. Zviitiko zvakakomberedza Ukraine zvakava chikamu chedanho rokutanga mukuporeswa kweronda runouraya rweUpapa. Naizvozvo Ukraine inoratidzwa kwete sechiitiko chezvematongerwo enyika chakazvimirira choga, asi sechiratidzo chechiporofita mukati memafambiro okupedzisira aDanieri 11.