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.

Haddaba waxaynu ka hadli doonnaa qaar ka mid ah macnayaasha ka dhalanaya aayadda laba iyo tobnaad ee Daanyeel kow iyo toban, dabadeedna waxaynu saddexda xariiq ee “250” sano ku soo dari doonnaa taariikhda aayadaha kow iyo tobnaad ilaa shan iyo tobnaad, taas oo ku rumowday dagaalkii Panium sannadkii 200 BC. Xariiqda “250” sano ee ka bilaabatay 457 BC waxay ku dhammaanaysaa 207 BC, dhexda muddada ka bilaabata dagaalkii Raphia kuna dhammaata dagaalkii Panium. “250” sano ee xariiqda Nero waxay ku dhammaataa taariikhda saddexda-tallaabo leh ee Constantine, oo ay metelaan sannadaha 313, 321, iyo 330. “250” sano ee Maraykanka waxay ku dhammaanaysaa Luulyo 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.

Xarriiqii Nero waxay matalaysaa taariikhda wakhtiga imtixaanka ee ekaanta bahalka, marka hore Maraykanka, dabadeedna dunida. Xarriiqda 457 BC waxay Trump ka dhigaysaa meel-dhexe xagga milatari ahaan u dhexaysa laba dagaal. Muddada ka bilaabmaysa 1776 waxay sidoo kale calaamadisaa meel-dhexe u ah madaxtinnimada ugu dambaysa ee Trump. Si aynu xarriiqyadan ugu dhigno meeshooda saxda ah, waxaannu marka hore ka hadli doonnaa aayadda laba iyo tobnaad, iyo burburka Ruushka iyo Putin. Dabadeedna saddexda xarriiq ee “250” sano, ka dibna xarriiqda Boqortooyadii Hasmonean. Marka xarriiqyadaas la dejiyo, waxaannu Butros la waafajin doonnaa Panium. Marka xarriiqyadaas la dhigo, waa in aynu awoodnaa in aynu garanno sida farriinta Luulyo 18, 2020 loo saxayo loona naadinayo, iyo in ay tahay farriinta kitaabka Yoo'eel.

King Uzziah of Judah & Ptolemy King of Egypt

Boqor Cusyaah oo Yahuudah ah iyo Tolemii oo Boqorka Masar ah

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.

Taariikhdii rumoobisay aayadda kow iyo tobnaad ee dagaalkii Raphia waxay la jaanqaadaysaa taariikhda boqor Cusiyaah. Markii Ishacyaah la daahiriyey oo loo awood siiyey inuu ku dhawaaqo farriinta roobka dambe, wicitaankiisu wuxuu yimid sannaddii uu Cusiyaah dhintay.

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.

Sannaddii uu dhintay Boqor Cusiyaah ayaan haddana arkay Rabbiga oo carshi ku fadhiya, sarreeya oo la sarraysiiyey, oo maradiisii cidhifkeedu macbudka buuxiyey. Ishacyaah 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.

Dhimashadii Cusiyaah waxaa ka horreeyey fallaagadii uu muujiyey oo la simanayd isla markaana waafaqsanayd fallaagadii Batalmayos wax yar ka dib guushii dagaalkii Raafiya. Cusiyaah iyo Batalmayos waa astaamo boqor koonfureed oo qalbigiisu kor isu qaaday, kuwaas oo fallaagooba iyagoo doonaya inay isku daraan awoodda dawladeed iyo awoodda kaniisadeed. Markii Cusiyaah isku dayay inuu isku daro kaniisadda iyo dawladda, baraskii fooddiisa ku yiil wuxuu astaan u ahaa calaamadda bahalka.

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.

Markaasaa malaa’igtii saddexaad baa iyaga daba socotay, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo uu summaddiisa ku qaato fooddiisa ama gacantiisa, kaas qudhiisu wuxuu cabbi doonaa khamriga cadhada Ilaah, oo aan waxba lagu qasin, kuna shubban koobka xanaaqiisa; oo waxaa lagu cadaabi doonaa dab iyo baaruud iyadoo ay joogaan malaa’igaha quduuska ah iyo iyadoo uu joogo Wanku; oo qiiqa cadaabkoodu wuxuu kor u kacayaa weligiis iyo weligiis; mana haystaan nasasho habeen iyo maalin toona kuwa caabuda bahalka iyo sanamkiisa iyo ku alla kii qaata summadda magiciisa. Muujintii 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.

Markaas Cusiyaah wuxuu ka dhigan yahay dhimasho tartiib-tartiib ah oo ka bilaabmaysa wakhtigii isku-daygiisii fallaagada ahaa ee uu ku doonayay inuu isku daro kaniisadda iyo dawladda. Dabadeedna wuxuu ka dhigan yahay wada-xukun tabar-daran oo uu wiilkiisa la lahaa muddo kow iyo toban sano ah. Cusiyaah wuxuu noolaa kow iyo toban sano ka dib fallaagadiisii. Bilowgii fallaagadiisu wuxuu astaan u yahay sharciga Axadda, halkaas oo kaniisadda iyo dawladdu isku biiraan, oo calaamadda bahalkana lagu meelmariyo. Kow iyo toban sano ka dibna wuu dhintay, taas oo ka dhigan dhammaadka boqornimadiisii ee uu ka talinayay boqortooyadii koonfureed ee Yahuudah, taas oo ahayd dalka ammaanta leh, taas oo ah Maraykanka.

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.

Marka si nebiyad ahaan ula xidhiidho Bitoolemayoos, Cuusiyaah wuxuu metelaa Yahuudah, dalka ammaanta leh iyo Protestantism-ka riddaysan; halka Bitoolemayoosna uu metelo Masar, oo ah awoodda masduulaagga, diinteeduna tahay ruuxiyadnimo. Marka labada boqor loo eego sidii laba xariiq oo is barbar socda, Cuusiyaah wuxuu joojiyaa inuu tusaale u noqdo dalka ammaanta leh, waxayna wadajir u noqdaan astaan laba quruumood ah. Masar iyo Yahuudah waa astaamo u taagan diimaha ruuxiyadnimada iyo Protestantism-ka riddaysan. Waxay yihiin astaan dawladda iyo kaniisadda. Xeeladda dawladnimo iyo xeeladda kaniisadnimo ee ay matalaan marka ay isu toosaan sidii hal astaan waxay ka kooban yihiin laba quruumood, sida ay ahaayeen Maaday iyo Faaris, sida ay ahayd Masartii iyo Sodom tii Faransiiska, sida ay yihiin geesaha Jamhuuri iyo Protestant ee Maraykanka, sida ay ahaayeen boqortooyooyinkii waqooyi iyo koonfureed ee Israa’iil iyo Yahuudah, iyo weliba Roomaankii jaahiliga ahaa iyo Roomaankii baadariga. Iyagoo ah astaan laba boqortooyo, waxaa nebiyad ahaan isku xidha macbudka Yeruusaalem oo ay Cuusiyaah iyo Bitoolemayoos labaduba doonayeen inay allabari ku bixiyaan macbudka Yeruusaalem. Laba quruumood oo labaduba ku caasiyooba isla meesha quduuska ah.

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.

Waa muhiim in la ogaado in fallaagadii labadan boqor ay la xiriirtay macbudka Yeruusaalem, kaas oo astaan u ah macbudkii uu Daanyeel ku arkay Masiixa cutubka tobnaad. Taariikhaha labadan boqorba waxay isku waafaqaan Dagaalka Yukrayn, sidaas darteedna waxay maraggooda ka bilaabaan 2014. Labadoodaba waxaa kor u qaaday guulo millatari oo uu matalayo dagaalkii Raafiya ee aayadda kow iyo tobnaad. Raafiya waxay calaamad u tahay xuduudda boqortooyada lixaad ee sii sheegidda Kitaabka Quduuska ah iyo midowga saddex-geesoodka ah ee sharciga Axadda. Sidoo kale waa xuduudda kala-guurka kaniisadda dagaallamaysa ugu gudubto kaniisadda guulaysata.

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.

Kadib 2014, boqorkii ugu taajirsanaa wuxuu ku dhawaaqay damaciisa ah inuu u tartamo madaxtinnimada sannadka 2015. Sannadka 2020 boqorkii ugu taajirsanaa, oo matalayay geeska Jamhuuriga, wuxuu helay nabarkii dhimashada lahaa oo markii dambe bogsan lahaa. Sannadka 2022 dagaalkii Yukrayn ayaa cirka isku shareeray. Markaas Trump wuu soo noqday isagoo dhammaystiraya aayadda saddex iyo tobnaad, doorashadii 2024. Bishii Luulyo ee 2023, cod baa cidlada laga yeedhsiiyey. Diseembar 31, 2023 geeskii Protestant-ka ayaa dib loo soo nooleeyey, sida geeskii Jamhuuriguna loogu soo nooleeyey doorashadii 2024, markii Trump soo noqday, dabadeedna sannadka 2025 imtixaankii aasaaska ayaa dhammaaday iyadoo uu yimid imtixaankii macbudka.

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.

Runihii la furay shaabbadda laga qaaday sannadkii 1989 waxay ahaayeen laba qaybood. Isbarbardhigyada nebiyadeed ee dhaqdhaqaaqyada dib-u-habaynta iyo lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad ayaa la furay shaabbaddooda isla wakhtigaas. Waxaa jira xeerar nebiyadeed oo gaar ah oo la adeegsaday si loo dhiso farriintii bilowga ahayd ee aayadda afartanaad. Qaar ka mid ah isla runahaas ayaa imminka ah furaha taariikhda qarsoon ee isla aayaddaas oo lagu dhex helay dahabkaas nebiyadeed. Tusaale ayaan idin siinayaa.

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.

Sannadkii 1989, ma jirin faham mideysan oo ku dhex jiray Adventism-ka oo ku saabsan waxa lixda aayadood ee ugu dambaysa ee Daanyeel ay metelayeen. Midnimo la’aantaasu waxay lahayd laba dhinac. Ma jirin wax isku raac ah oo ku saabsan macnaha aayadahaas. Kuwii qirtay inay aayadahaas faham ka hayaan waxay soo bandhigeen fikrado aadanaha ah oo lagu qasay fiqiga Protestantism-ka riddoobay iyo Kaatooligga, taas oo ah dhaxalkii curadnimada ee ay ka heleen awoowayaashoodii kacdoonkii 1863, markaas oo ay buuxiyeen kaalintii nebiga caasiga ah ee kacdoonkii aasaaska u ahaa ee Yerobocaam. Fikradahaas shakhsiyeed ee ku saabsan waxa aayaduhu ahaayeen waxay ahaayeen, ugu badnaan, fasiraado gaar ahaaneed. Fikradahooda ku saabsan aayaduhu waxay ahaayeen kuwo ama ka soo horjeeday adeegsiga aasaasiga ah ee wax sii sheegidda, oo marar badanna ka gees ahaa saldhigga ay iyagu laftoodu aayadahaas u aqoonsadeen.

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!

Waxa aannu ku aragnay aayadahaas waxay ahayd faham isku mid ah oo ku saabsan dhammaan lixda aayadood. Is-waafajinta farriinta aannu ku aragnay ayaa igu dhiirrigelisay inaan soo bandhigo fahamkayga, xataa markii aan ogaa in dhammaan Adventism-ku diidanaa wixii aan fahmay. Wixii aannu ka fahannay aayadahaas waxaa markii ugu horraysay la daabacay sannadkii 1996, fahamkii halkaas lagu soo bandhigayna wuxuu sii xoogaystay oo keliya intii wakhtigu socday muddo soddon sannadood ka badan!

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.

Haddii aad tixgeliso tixraaca ugu horreeya ee ku jira majalladda The Time of the End, waxaad ka heli doontaa Testimonies, volume 9, page 11. Shan sano ka hor 9/11, majalladdu waxay ku bilaabmaysaa 9/11. Mid ka mid ah fahammadaas i dhiirrigeliyey wuxuu ahaa inaan garto in “wakhtiga ugu dambaysta” ee ku jira aayadda afartan, boqorrada woqooyi iyo koonfureed ay ahaayeen quwado ruuxi ah, ee aanay ahayn quwado suugaan ahaan loo qaato. Wakhtigaas, waxaan hore u ogaa in Sister White ay sheegtay in buugaagta Daanyeel iyo Muujintii ay yihiin isla buugga, iyo in isla xariiqda wax sii sheegidda ee ku jirta Daanyeel uu Yooxanaa ku sii qaadayo Muujintii. Waxaan ogaaday in Muujintii kow iyo tobnaad, oo rumoobay taariikhda ku xeeran wakhtiga ugu dambaysta ee 1798; faallada Sister White ee cutubkaas ay si cad u barayso in Faransiisku ahaa Masar ruuxi ah, waxayna si la mid ah ugu caddayd in Muujintii toddoba iyo tobnaad, dhilladii saarnayd bahalka ay ahayd Baabuloon ruuxi ah.

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.

Aqoonsiga Sister White ee labadaas quwadood waxay ku qoran tahay The Great Controversy, faallooyinkaasuna waxay isku xidhayaan markhaatifurka Yooxanaa iyo kan Daanyeel. Qeexidda boqorka koonfureed ee ku jirta cutubka kow iyo tobnaad ee Daanyeel waa quwadda gacanta ku haysa Masar, boqorka woqooyiguna waa quwadda gacanta ku haysa Baabuloon. Markii Kitaabka Quduuska ah iyo Ruuxa Waxsii sheegiddu ay si wadajir ah uga wada shaqeeyeen adkaynta run iyagoo isu keenaya Daanyeel iyo Muujintii si ay qodobkaas u caddeeyaan, taasu waxay ahayd wax aanan marnaba u dhiibi karin fiqi-yaqaan habaabay, ama hoggaamiye habaabay oo isagu isu magacaabay wasaarad is-taageerta ah.

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.

In la fahmo Batalamayos iyo Cuusiyaah inay yihiin calaamado ka hadlaya dagaalkii Raafiya iyo cawaaqibka ka dhasha dabadeed markii qalbiyadoodu kor isu qaadaan, waa in arrintaas lagu hago xaqiiqda ah in Batalamayos uu matalo awoodda masduulaagga oo ka adkaata awoodda wakiilka u ah Rooma, si kastaba ha ahaatee dabadeed looga adkaado awooddaas wakiilka ah ee aayadda tobnaad iyo sannadkii 1989 ka adkaatay Batalamayos. Kala-duwanaanshaha taariikheed si ula kac ah ayaa loo dejiyey, waana kuwo muhiim ah.

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.

Cusiyaah wuxuu helaa summadda bahalka markuu isku dayo inuu kaniisadda iyo dawladda isu geeyo; Cusiyaah waa dalka ammaanta badan, dalka ammaanta badanna wuxuu ahaa dood weyn bilowgii farriinta sannadkii 1989. Dalka ammaanta badan ma Maraykanka baa, mise waa kaniisadda Seventh-day Adventist-ka? Kuwii markaas ku dhegganaa fikradda khaldan ee ahayd in dalka ammaanta badan uu yahay kaniisadda Adventist-ka, iyo weliba cid kasta oo weli sidaas qabta—waxay ku doodi lahaayeen in buurta quduuska ah ee ammaanta badan ee aayadda afartan iyo shanaad ay si cad u ahayd kaniisadda Ilaah, sidaas darteedna taas micneheedu iyaga u ahaa in buur iyo dal ay yihiin isla astaan. Waxaan filayaa inay taasi tahay caqliyeynta caadiga ah ee aadanaha.

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.

Cusiyaah waa dhulka sharafta leh, Ptolemy-na waa Masar. Cusiyaah, isagoo ah dhulka sharafta leh, wuxuu leeyahay labada gees ee Protestantism-ka iyo Jamhuuriyadnimada. Muuqaalka siyaasadeed ee Ptolemy waa shuuciyadda iyo qaababkeeda kala duwan, muuqaalka diimeed ee Ptolemy-na waa ruuxi-doonnimada iyo qaababkeeda kala duwan. Sifo ka mid ah awoodda masduulaagga ayaa ah inay tahay isbahaysi, laakiin nebiga beenta ah, oo ah dhulka sharafta leh, waa qaran keli ah oo leh laba gees.

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.

Daanyeel kow iyo toban aayadda afartan waxay caddaysay in Maraykanku ahaa quwadda wakiilka u ah baabtiisnimada markii Midowgii Soofiyeeti la xaaqay sannadkii 1989. Runtaasu waxay la jaanqaadaysaa doorka bahalka laba-geesoodka ah ee dhulka ka soo baxa ee Muujintii saddex iyo toban, waayo labada kitaabba waa isku mid.

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.

Oo waxaan arkay bahal kale oo dhulka ka soo baxaya; wuxuuna lahaa laba geesood oo wan u eg, wuuna u hadlay sidii masduulaagii. Oo wuxuu ku dhaqmaa awooddii oo dhan ee bahalkii kowaad hortiisa, wuxuuna ka dhigaa dhulka iyo kuwa degganba inay caabudaan bahalkii kowaad, kaas oo nabarkiisii dhimashada lahaa la bogsiiyey. Muujintii 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.”

Muujintii saddex iyo tobnaad waxay Maraykanka u aqoonsanaysaa inuu yahay quwadda wakiilka u ah Baabtiisnimada, waayo bahalka dhulka ka soo baxaa “wuxuu ku dhaqmaa awooddii bahalkii” badda ka soo baxay ee “hortiisa ahaa.” Aayadda labaad, masduulaaggii Roomaankii jaahiliga ahaa wuxuu siiyey Baabtiisnimada xooggiisa, kursigiisa, iyo amar weyn. Erayga loo tarjumay “awood” wuxuu ka dhigan yahay awood; hase ahaatee aayadda laba iyo tobnaad waxaa jira eray kale oo loo tarjumay “awood,” kaas oo macnihiisu yahay “amar loo wakiishay.”

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.

Maraykanku waa awoodda wakiilka u ah baabtinimada, taas oo lagu sii calaamadeeyey Roomaankii jaahilka ahaa, kaas oo siiyey baabtinimada taageeradiisa ciidan iyo dhaqaale sida lagu sheegay aayadda labaad. Sidaas yeelkeeda, Roomaankii jaahilka ahaa wuxuu sii calaamadeeyey Maraykanka, kaas oo isaguna siin doona “gaadhifardoodkiisa, maraakiibtiisa, iyo fardooleydiisa” si uu u qabto hawsha wasakhda ah ee awoodda baabtinimada.

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.

Markii saddexda dagaal ee aayadda toban, kow iyo toban, iyo shan iyo toban ay taariikhda ku rumoobeen, Antiochus Magnus dagaal kasta wuu joogay. Xaqiiqadani waxay caddaynaysaa in quwadda saddexdaas dagaal lagu metelay ay tahay quwad wakiil u ah bahalka, waayo mar walba waa Antiochus; Antiochus-na sannadkii 1989 wuxuu ahaa quwadda wakiilka u ah Maraykanka.

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.

Saddexda dagaal ee horseeda sharciga Axadda ee aayadda lix iyo tobnaad waxay xambaarsan yihiin saxiixa Alfa iyo Oomega, iyo sidoo kale qaab-dhismeedka runta. Waa Maraykanka dagaalka koowaad iyo dagaalka saddexaad, taas oo aqoonsanaysa alfa iyo oomega dagaalka koowaad iyo kan ugu dambeeya. Saddexda dagaal ee horseeda sharciga Axadda ee aayadda lix iyo tobnaad waxay kaloo xambaarsan yihiin saxiixa runta. Awoodda wakiilka ah ee Naasiyiinta Ukraine waa dagaalka dhexda ku yaal ee metela fallaagada calaamadda dhexe ee qaab-dhismeedka erayga Cibraaniga ah ee runta. Saddexda dagaal waxay matalaan 1989 ilaa sharciga Axadda, taas oo ka dhigan inay matalaan “taariikhda qarsoon” ee aayadda afartan.

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.

Aayadda kow iyo tobnaad ee Muujintii kow iyo tobnaad waxay tilmaamaysaa sannadka 2023 inuu yahay barta ay labada geesood dib ugu soo noolaadaan. Daanyeel kow iyo tobnaad, aayadda kow iyo tobnaadna waxay tilmaamaysaa isla muddadaas taariikheed. Xariiqda nebiyadda ee gudaha iyo xariiqda nebiyadda ee dibaddu waxay isku waafaqaan sannadka 2023. Xariiqda gudaha waa “shayga” uu Daanyeel fahmay, xariiqda dibadduna waa “riyada” uu fahmay.

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.

Imtixaanka macbudka ee Daanyeel tusaale ahaan u muujinayo wuxuu bilaabmay maalintii laba iyo labaatanaad, laba iyo labaatan sannadoodna ka dib 9/11—taas oo ah barta uu Ishacyaah macbudka galay—waxay ku geynaysaa 2023. Ishacyaah wuxuu geeridii Cuusiyaah, ka dib markii uu kow iyo toban sannadood baras la noolaa, ku aqoonsanayaa 9/11. Hawsha dhisidda macbudku waxay ka kooban tahay in marka hore aasaaska la dhigo, dabadeedna macbudka la taago oo dhagaxa madaxu la saaro, taas oo markaas horseedaysa imtixaanka saddexaad ee litmus-ka, oo uu matalo iidda buunanka ee xariiqda Laawiyiintii laba iyo labaatan. Hawsha gudaha ee injiilka weligeed ah waxaa la dhammaystiraa inta lagu jiro taariikhda xariiqda dibadda. Aayadda kow iyo tobnaad Putin waxaa lagu astaysay Batalamayos, boqor Cuusiyaahna wuxuu bixiyaa markhaati labaad oo ku saabsan tusaalaha boqorka koonfureed ee guul ciidan lagu sarraysiiyey, kaas oo dabadeed isku daya inuu isu geliyo xayndaabka diinta.

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.

Oo boqorkii koonfureedna cadho weyn baa kici doonta; wuuna soo bixi doonaa oo la diriri doonaa isaga, xataa boqorkii woqooyi; oo isna wuxuu soo bixin doonaa dad fara badan; laakiinse badnaantaas waxaa lagu ridi doonaa gacantiisa. Oo markuu tiradii badnayd qaaday dabadeed, qalbigiisu waa sarrayn doonaa; oo wuxuu hoos u tuuri doonaa tobannaan kun oo badan; laakiinse taas kuma xoogaysan doono. Daniel 11:11, 12.

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

Uuriyaah Ismiid wuxuu ka hadlayaa taariikhda Toolemii Filobaatoor iyo isku daygiisii ahaa inuu allabaryo ku bixiyo macbudka Yeruusaalem.

“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.

“Batlamyos ma lahayn digtoonidii uu guushiisa si wanaagsan ugu adeegsan lahaa. Haddii uu daba geli lahaa guushiisii, waxay u badan tahay inuu noqon lahaa sayidka boqortooyada oo dhan ee Antiokhus; laakiin isagoo ku qanacsan oo keliya inuu sameeyo hanjabaado yar iyo gooddiyo yar, ayuu nabad sameeyey si uu isu siiyo ku raaxaysiga aan kala go’a lahayn oo aan xakamaysnayn ee damacyadiisa xayawaannimo. Sidaas daraaddeed, isagoo cadaawayaashiisii ka adkaaday, waxaa ka adkaaday xumaatooyinkiisii, oo isagoo hilmaamay magaca weyn ee uu dhisi kari lahaa, ayuu waqtigiisii ku bixiyey diyaafado iyo fisqi.”

“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.

“Qalbigiisu guushiisii baa kor isu qaaday, hase ahaatee guushaasu ma ay xoojin isaga; waayo, adeegsiga sharaf-darrada leh ee uu ka sameeyey ayaa sababay in dadkiisii uu xukumi jiray ay ku kacaan fallaago isaga ka dhan ah. Laakiin kor isu qaadidda qalbigiisa waxaa si gaar ah loogu muujiyey macaamilladiisii uu la yeeshay Yuhuudda. Markuu Yeruusaalem yimid, halkaas ayuu allabaryo ku bixiyey, oo aad buuna u jeclaa inuu galo meesha ugu quduusan ee macbudka, taasoo ka soo horjeedda sharciga iyo diinta meeshaas; laakiin markii laga hor istaagay, inkastoo dhib weyn lagu xakameeyey, ayuu meeshaas ka tegey isagoo ka holcaya cadho uu u qabo quruunta Yuhuudda oo dhan, oo isla markiiba wuxuu ku bilaabay iyaga cadaadis cabsi leh oo aan tanaasul lahayn. Iskandariya, oo Yuhuuddu degganaayeen tan iyo wakhtiyadii Iskandar, kuna raaxaysanayeen mudnaanta muwaadiniinta ugu fadliga badan, afartan kun sida uu sheegay Eusebius, lixdan kun sida uu sheegay Jerome, ayaa lagu laayey cadaadiskan. Fallaagadii Masriyiinta, iyo xasuuqii Yuhuudda, hubaal ahaan looma qoondeyn inay isaga ku xoojiyaan boqortooyadiisa, balse waxay ku filnaayeen inay ku dhowaadaan inay gebi ahaanteedba baabi’iyaan.” 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.

Guushii ciidan ee Ptolemy Philopator ku gaaray Raphia sannadkii 217 BC ma xoojin Ptolemy, balse waxay sababtay in “qalbigiisu kor u kaco.” Guusha Dagaalka Yukreeniyaan ma xoojin doonto Putin, balse waxay “kor u qaadi doontaa qalbigiisa,” sida guusha ciidan ay sababtay in boqor Cusiyaah qalbigiisu kor u kaco.

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.

Oo Siyaahna wuxuu ciidankii oo dhan u diyaariyey gaashaammo, iyo warmo, iyo koofiyado bir ah, iyo diracyo, iyo qaansooyin, iyo wadhfiyo dhagaxyo lagu gano. Oo Yeruusaalemna wuxuu ka sameeyey aalado dagaal oo ay hindiseen niman xeel dheer, si ay uga dul yaalliin munaaradaha iyo qalcadaha, oo fallaadho iyo dhagaxyo waaweyn loogu gano. Oo magiciisiina meel fog ayuu ku fiday; waayo, si yaab leh ayaa loo caawiyey, ilaa uu xoogaystay. Laakiinse markuu xoogaystay, qalbigiisu wuxuu isu sarraysiiyey halliggiisa; waayo, Rabbiga Ilaahiisa ah ayuu ku xadgudbay, oo wuxuu galay macbudkii Rabbiga inuu foox ku shido meeshii fooxa lagu shidi jiray. 2 Taariikhdii 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.

Laba boqor oo koonfureed, kuwaas oo qalbiyadoodu ka kibray guulahii milatari, ayaa isku dayay inay galaan isla macbudkaas oo ay bixiyaan qurbaanno, taas oo wadaad keliya loo oggolaa inuu sameeyo. Labada xaaladoodba, wadaaddadii waxay ka horyimaadeen isku daygii boqorrada kibirka badan ay ku doonayeen inay sidaas ku sameeyaan. Markaas boqor midkood wuxuu bilaabay aargoosi ka dhan ah Yuhuudda, kii kalena waxaa foodda lagaga dhuftay baras.

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.

Markaasaa Casaryaah oo wadaadkii ahaa ayaa ka daba galay, waxaana la jiray siddeetan wadaad oo Rabbiga ah, oo ahaa niman geesiyaal ah. Oo iyana way hor istaageen boqor Cusiyaah, oo waxay ku yidhaahdeen, Adiga kuguma habboona, Cusiyaahow, inaad Rabbiga foox u shiddo, laakiinse waxaa iska leh wadaaddada oo ah wiilashii Haaruun, kuwa quduus laga dhigay inay foox shidaan. Ka bax meesha quduuska ah, waayo, waad xadgudubtay; oo taasina sharaf kuugama ahaan doonto xagga Rabbiga Ilaah ah. Markaasaa Cusiyaah cadhooday, isagoo gacanta ku haysta weelkii fooxa si uu foox ugu shido; oo intuu wadaaddadii u cadhoodayay, ayaa baraskii ka soo baxay fooddiisa, isagoo wadaaddada hortooda jooga gurigii Rabbiga, agta allabarigii fooxa. Oo Casaryaah oo ah wadaadkii sare, iyo wadaaddadii oo dhammuba way fiiriyeen isaga, oo bal eeg, baras baa fooddiisa ka saarnaa, markaasay halkaas ka eryeen; oo isaguna degdeg buu ugu baxay, maxaa yeelay, Rabbigu waa ku dhuftay isaga. Oo boqor Cusiyaahna wuxuu barasle ahaa ilaa maalintii dhimashadiisa, oo wuxuu deggenaa guri gooni ah, isagoo barasle ah; waayo, waxaa laga gooyey gurigii Rabbiga. Oo Yoohtaam oo wiilkiisii ahaa ayaa madax u ahaa guriga boqorka, isagoo dadka dalka xukuma. Haddaba falimihii kale ee Cusiyaah, kuwii hore iyo kuwii dambeba, waxaa qoray nebi Ishacyaah oo ahaa ina Aamoos. 2 Taariikhdii 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.

Sannadkii 2014, caalamiyiin-tii Yurub iyo maamulkii Obama waxay ka bilaabeen qaranka Ukraine kacaan midab leh. Sannadkii 2022 Ruushku wuxuu bilaabay duullaan kaas oo ugu dambayntii horseedi doona guul u soo hoyata Putin iyo Ruushka; kuwaas oo ay matalaan Batalamayos iyo Cusiyaah, boqorrada koonfureed. Aayadda laba iyo tobnaad waxay leedahay in guusha Putin dabadeed, “qalbigiisuna kor buu isu qaadi doonaa; oo wuxuu ridi doonaa tobannaan kun oo badan; laakiinse taas kuma xoogaysan doono.” Dabadeed taariikhdu waxay diiwaangelisaa baabba’ sii kordhaya oo ku dhaca boqortooyadiisa.

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.

Burburka sii tartiib-tartiib ahu wuxuu horseeday dhimashadiisa, oo markii Antiokhos Weyn uu uga aargoosanayo khasaarahii kaga gaaray Raphia, Antiokhos mar dambe lama macaamilaynin Btolemi Filobator, balse markaas wuxuu la tacaalayay ilmo yar oo markaas ahaa taliyaha Masar. Ilmuhu waa astaan jiilka ugu dambeeya, sidaas darteed hal heer boqorkii ilmaha ahaa ee Antiokhos ku jebiyo Panium waa jiilka ugu dambeeya ee boqortooyada koonfureed. Marka dhinaca wax-ku-oolka ah laga eego, boqorka ilmaha ahi wuxuu u taagan yahay tabar-darro marka loo eego xoogga Antiokhos.

“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.

“Nabaddii lagu soo afjaray Ptolemy Philopater iyo Antiochus waxay sii jirtay afar iyo toban sannadood. Intaas dabadeed Ptolemy wuxuu u dhintay xadgudub iyo fisqi, waxaana beddelay wiilkiisii, Ptolemy Epiphanes, oo markaas ahaa ilmo afar ama shan jir ah. Antiochusna, isla muddadaas, isagoo damiyay kacdoonkii ka jiray boqortooyadiisa, isla markaana qaybihii bari hoos keenay oo ku sugay adeeciddooda, wuxuu fursad u helay hawlgal kasta markii Epiphanes oo yaraa uu ku fadhiistay carshiga Masar; isagoo u maleeyey in tani ay tahay fursad aad u wanaagsan oo aanu seegin si uu xukunkiisa u ballaariyo, ayuu soo ururiyey ciidan aad u weyn “kii hore ka weyn” (waayo, safarkiisii bari ayuu ku ururiyey ciidan badan oo uu ku hantiyey maal badan), wuxuuna u dhaqaaqay Masar, isagoo filaya inuu si fudud uga adkaan doono boqorka dhallaanka ah. Sida uu ku guulaystay waxaan imminka arki doonnaa; waayo, halkan ayaa qas cusub ku soo galayaa arrimaha boqortooyooyinkan, waxaana masraxa taariikhda lagu soo bandhigayaa jilayaal cusub.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Boqorka Koonfureed

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.

In la qeexo tallaabooyinka ugu dambeeya ee Ruushka, waa in la qeexo tallaabooyinka ugu dambeeya ee boqorka nebiyaysan ee koonfurta. Sifo nebiyaysan oo ka mid ah boqorka ruuxiga ah ee koonfurta, kaas oo taariikhda nebiyaysan ku soo baxay wakhtiga dhammaadka sannadkii 1798—waa sida uu ku yimaado dhammaadkiisa. Tani sidoo kale waa sifo nebiyaysan oo ka mid ah boqorka woqooyi, iyo nebiga beenta ah. Mid kasta oo ka mid ah saddexda quwadood ee dunida u hoggaamiya Armageddoon waxay leeyihiin dhammaadyo si gaar ah loogu aqoonsaday Erayga Ilaah. Wax kasta oo ku dhaca Putin iyo Ruushka waxaa hore loogu tusaaleeyey khadadkii hore ee boqorka koonfurta.

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.

Tusaalooyinka baabba’a boqorka koonfureed ee ruuxiga ah waxaa lagu sii muujiyey baabba’a boqorkii ugu horreeyey ee koonfureed ee ruuxiga ah, kaas oo ahaa Faransiiskii aan Ilaah rumaysnayn intii lagu jiray xilligii Kacaanka. Baabba’a boqortooyada koonfureed wuxuu ka mid yahay baabba’a boqorka koonfureed. Baabba’a Napoleon wuxuu u dhigmaa baabba’a Faransiiska, wuxuuna la jaanqaadaa baabba’a boqortooyadii xigtay ee koonfureed, taas oo ahayd Ruushka. Ruushka, sida boqorka casriga ah ee koonfureed, wuxuu ku bilaabmay kacaan, sida uu Faransiisku, isagoo ah boqorka koonfureed, ugu bilaabmay kacaan.

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.

Kacaanku waa astaanta masduulaagga, kaas oo ah summadda boqorrada koonfureed. Masduulaagga, oo ah astaanta ugu weyn ee boqorka koonfureed, waa Shayddaan; oo markii uu isku dayo kacaan dhammaadka kunka sannadood, dab ayaa samada ka soo dega oo baabbi‘iya isaga. Kacdoonkiisii jannada ka dhacay bilowgii wuxuu ahaa alfa ee kacdoonkiisa dhammaadka kunka sannadood.

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.

Sannadkii 1798, Faransiisku si nebinimo ah ayuu carshiga ugu qabsaday isagoo noqday boqorkii ruuxiga ahaa ee koonfureed intii lagu jiray Kacaankii Faransiiska. Kacaankaas wuxuu dhex maray quruumaha Yurub, ugu dambayntiina wuxuu gaaray Kacaankii Ruushka, kaas oo si degdeg ah uu isla sannadkaas u raacay Kacaankii Bolshevik-ga.

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).

Kacaankii Ruushka ee 1917 waxa uu ka koobnaa laba marxaladood oo waaweyn: Kacaankii Febraayo (kaas oo afgembiyey boqortooyadii Tsar-ka, soo afjaray kelitalisnimadii, isla markaana dhisay dawlad ku-meel-gaar ah xilli ay jirtay awood-laba-geesood ah oo lala wadaagayey Soofiyeedyada) iyo Kacaankii Oktoobar (oo sidoo kale loo yaqaan Kacaankii Bolshevik-ga, halkaas oo Bolshevik-yadu oo uu hoggaaminayey Lenin ay afgambi ku qabsadeen talada, taas oo horseedday in la dhiso xukunkii Soofiyeedka iyo jidkii loo marayey hantiwadaagga/shuuciyadda).

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:

Falanqaynta taariikhiga ah iyo aragtida kacaanka (gaar ahaan marka laga eego aragtiyaha Marxistiga ah sida kuwa Trotsky, Luxemburg, iyo kuwo kale oo isbarbardhig sameeya), Kacaankii Faransiiska (1789–1799) ayaa badanaa loo arkaa inuu astaan u yahay ama bixinayo qaab-dhismeed lagu fahmo socodkii dhacdooyinka Ruushka. Labadii marxaladood ee Kacaankii Faransiiska ee astaan u noqday wejiyadan Ruushka waa:

  • 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.

    Marxaladdii hore ee dhexdhexaadka/ku-dhisan dastuurka (qiyaastii 1789–1792), taas oo la jaanqaadaysa Kacaankii Febraayo. Marxaladdan Faransiiska ahi waxay ku bilaabatay qabsashadii Bastille, isugu yeeriddii Estates-General/Golaha Qaranka, baabi’intii mudnaantii feudal-ka, Bayaankii Xuquuqda Aadanaha, iyo dhisiddii boqortooyo dastuur ku dhisan oo hoos timid Girondins-ka iyo dib-u-habeeyayaashii dhexdhexaadka ahaa. Waxay ridday boqortooyadii kelitaliska ahayd, hase yeeshee waxay sii haysay qaybo ka mid ah maamulkii burjuwaasiga/liberaalka ahaa iyo qaab-dhismeedyo awood oo laba-geesood ah/la isku haysto (tusaale ahaan, u dhexeeya Golaha iyo boqortooyadii weli hadhaysay). Sidoo kale, Febraayo 1917 wuxuu soo afjaray Tsarism-ka, balse wuxuu horseeday dawlad ku-meel-gaar ah oo burjuwaasi ah iyo awood laba-geesood ah oo ay la lahayd Soofiyeedyadu.

  • 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.

    Wejiga xagjirka/Jacobin-ka (qiyaastii 1792–1794, oo ay ku jiraan aasaasidda Jamhuuriyaddii Koowaad, dilkii Louis XVI, iyo Xukunkii Argagixisada ee hoos yimid Robespierre iyo Jacobins/Committee of Public Safety) waxay la jaanqaaddaa Kacaankii Oktoobar (Bolshevik). Jacobins-ku waxay awoodda ka qabsadeen Girondins-kii dhexdhexaadka ahaa iyagoo maray tallaabo xagjir ah, waxay ku dhawaaqeen jamhuuriyad, waxay cabburiyeen kacaan-diidka, waxayna u riixeen kacaanka dhanka isbeddel bulsheed oo sii qoto dheer iyo difaac ka dhan ah hanjabaadaha gudaha iyo dibadda. Tani waxay ka tarjumaysaa sida Bolsheviks-ku u afgambiyeen dawladdii ku-meelgaarka ahayd, u adkeeyeen xukunka proletariat-ka/kalitalisnimada proletariat-ka, una horumariyeen hantiwadaagga kacaanka.

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.

Isbarbardhigyadani waxay adkaynayaan sida kacdoonnadu badanaa u raacaan hannaan: kacdoon bilow ah oo ballaadhan oo lagaga soo horjeedo nidaamkii hore (oo ay hoggaaminayaan xoogag dhexdhexaad ah/burjuwaasi ah), ka dibna la wareegid awood oo ka sii xagjir badan oo ay fuliyaan xagjiriintu si ay u “badbaadiyaan” una sii qoto dheereeyaan kacaanka dhexdiisa xiisadda. Bolshevik-yadu qudhoodu si miyir leh ayay uga daydeen tusaalihii Faransiiska, iyagoo u arkayay kacdoonkoodii Oktoobar mid la mid ah afgembigii Jacobin-ka—mid lagama maarmaan u ah in laga hortago kacaanka-diidka oo la dhammaystiro awoodda kacaanka.

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.

Noocan tilmaameedkani wuxuu ka muuqdaa qoraallo sida Taariikhda Kacaankii Ruushka ee Trotsky (taas oo si cad u barbar dhigaysa marxaladda awood-labbaalaysiga ee Ruushka iyo dhaqdhaqaaqyo la mid ah oo ka dhacay Faransiiska) iyo qoraallada Rosa Luxemburg ee ku saabsan dhacdooyinkii Ruushka, halkaas oo ay ku xusaysaa in muddadii ugu horraysay ee Kacaankii Ruushka (Maarso–Oktoobar) ay raacayso qaab-dhismeedka kacaannadii Faransiiska (iyo Ingiriiska), iyadoo la-wareeggii Bolshevik-ku uu barbar socdo koritaankii Jacobin-ka.

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.

Ciise had iyo goorba dhammaadka wuxuu ku sawiraa bilowga, oo burburkii Napoleon oo ahaa boqorkii koonfureed ee ruuxiga ahaa ee ugu horreeyey wuxuu raacay calaamadaha jidka ee bilowgii kacaanka, sidaasna wuxuu ku matalay burburkii Midowgii Soofiyeeti.

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.

Burburka Napoleon ee horusocodka ah (tallaabo-tallaabo ah) wuxuu si dhow ula jaanqaadayaa hoos-u-dhicii tartiib-tartiibka ahaa ee Midowgii Soofiyeeti iyo burburkiisii 1991, isla qaab-dhismeedka nooc-tilmaameedka ah ee ay labada wejiba ee Kacaankii Faransiisku horay ugu sii sawireen marxaladihii Febraayo iyo Oktoobar 1917 ee Kacaankii Ruushka. Isbarbardhiggu wuxuu sii fidayaa ilaa marxaladda xoojinta ee ka dambaysay xagjirnimada (Bonapartism) iyo furfurankiisa lama-huraanka ah. Tani waxay ka soo farcantaa labadaba qaababka guud ee taariikhiga ah iyo falanqaymaha Maarksiga (gaar ahaan kuwa Trotsky ee The Revolution Betrayed iyo qoraallo la xiriira), kuwaas oo Napoleon u tixgeliya tusaalaha asalka ah ee Bonapartism-ka: nidaam nin-adag ahi hoggaamiyo oo soo baxa ka dib marka kacaanku gaaro heerkisii ugu sarreeyey ee xagjirnimo, isu dheellitira inta u dhaxaysa dabaqadaha, ilaaliya guulaha qaab-dhismeed ee aasaasiga ah ee kacaanka (iyadoo la cabburinayo jiho-u-jeedkiisa dimuqraaddiga ah), dhisa imbaraadooriyad shakhsiyeed/millatari-xafiiseed, si xad-dhaaf ah isu fidisa, ka dibna gasha burbur weji-weji ah oo horseeda soo-celin qayb ahaan ah ee nidaamkii hore.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Koritaankii Bonapartist ee Napoleon Wuxuu Barbar Socdaa Xoogaysigii Stalinist-ka

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.

Ka dib wejigii xagjirka ahaa ee Jakobiniyiinta iyo falcelintii Thermidorian (1794), waxaa xigay Dawladdii Hagidda ee aan degganayn (1795–1799); afgambigii Napoleon ee 18 Brumaire (1799) ayaana dhidibada u taagay Golaha Qunsullada, ka dibna Boqortooyada (1804). Wuxuu xeeraynayaa oo dibadda u dhoofiyaa guulihii kacaanka burjuwaasiga (Xeerka Napoleon, dhammaadka mudnaantii feudal-ka, dawlad dhexe oo xooggan), hase yeeshee wuxuu hoos geeyaa xukun keli-talis ah, ammaan milatari, iyo dabaqad cusub oo sare.

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.

Ka dib marxaladdii xagjirka ahayd ee Bolshevik/Oktoobar iyo tijaabooyinkii hore ee Soofiyeetka, qudhun xafiiseed ayaa bilaabmata (gaar ahaan laga bilaabo bartamihii 1920meeyadii). Xoogaysigii Stalin wuxuu ka adkaadaa Mucaaradkii Bidixda, wuxuu dhaqan geliyaa “hantiwadaagga dal keliya ku koobban,” wuxuuna abuuraa kalitalisnimo booliis/milateri-xafiiseed ah. Dhaqaalaha qorshaysan iyo hantida la qaran geeyey (guulihii aasaasiga ahaa ee Oktoobar) waa la ilaaliyaa, hase yeeshee waxaa loo rogaa aalado ay adeegsanayso dabaqad mudnaan leh, iyadoo caalamiyaddu laga tagay.

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).

Labada xaaladoodba, tamartii kacaanku waa la “qaboojiyey” dabadeedna waxaa dib loogu weeciyey awood-dawladeed iyo fiditaan lagu fuliyey hal hoggaamiye ama hal hay’ad oo keliya (Trotsky si cad ayuu nidaamkii Stalin ugu tilmaamay nooc ka mid ah “Bonapartism-kii Soofiyeedka,” oo uga dhowaa Boqortooyadii Napoleon marka loo eego Qunsuliyaddii).

The Step-by-Step Collapse

Burburka Tartiib-Tartiib ah

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.

Tani waa iswaafajinta udub-dhexaadka ah—hoos-u-dhacu ma aha hal dhacdo oo kedis ah, balse waa taxane isdaba-joog ah oo daciifinno ah, kuwaas oo ay horseedaan fiditaan xad-dhaaf ah, iskhilaafyo gudaha ah, qalalaaseyo millatari oo aan xal lahayn, luminta xakamaynta hareeraha, dib-u-habaynno fashilmay, iyo kala-dirid/soo-celin kama dambays ah.

Napoleonic side (1812 to 1815)

Dhinaca Napoleonic (1812 ilaa 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: Duullaankii masiibada lahaa ee Ruushka—Grande Armée (600,000 oo askari) waxaa baabi’iyey saadka, jiilaalka, iyo iska-caabbinta. Wuxuu ahaa meel leexasho musiibo leh; sumcad iyo cudud ciidan oo aad u weyn baa luntay.

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

    1813: Isbahaysi ayaa laga sameeyey isaga ka gees ah; guuldarradii Leipzig (“Dagaalkii Quruumaha”)—lumintii xulafadiisii Jarmalka iyo dhulalkii uu haystay; boqortooyadiisu waxay billowday inay yaraato.

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

    1814: Xulafadu waxay ku duuleen dhulkii rasmiga ahaa ee Faransiiska; Paris way dhacday; Napoleon wuu iscasilay, waxaana loo masaafuriyey Elba.

  • 1815: Brief return (Hundred Days), final defeat at Waterloo; permanent exile to St. Helena; Bourbon monarchy restored (reactionary rollback of revolutionary gains, though not total—some legal/administrative changes survived).

    1815: Soo-noqosho gaaban (Boqolka Maalmood), jabkii ugu dambeeyey ee Waterloo; musaafurin joogto ah oo loo diray St. Helena; boqortooyadii Bourbon ayaa dib loo soo celiyey (ka-noqosho falcelin ku dhisan oo lagu burinayey guulihii kacaanka, inkasta oo aanay ahayn mid dhan walba gaadhay—qaar ka mid ah isbeddelladii sharci iyo maamul way sii jireen).

Soviet side (1970s to 1991)

Dhinaca Soofiyeetka (1970‑meeyadii ilaa 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.

    Dabayaaqadii 1970-meeyadii–1980-meeyadii: Fadhiidnimo dhaqaale (“zastoi” xilligii Brezhnev), yaraanshooyin daba-dheeraaday, dib-u-dhac tignoolajiyadeed, iyo tartan hubaysi oo curyaaminaya oo lala galay Maraykanka/NATO—fiditaan nidaamsan oo xad-dhaaf ahi wuxuu bilaabay inuu godiyo dhaqaalaha gudihiisa.

  • 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: Dagaalkii Afgaanistaan—“Fiitnaam”-kii Soofiyeetka; dhoobo-ku-dheg khayraadka, niyadda, iyo maqaamka caalamiga ah wiiqa (ogaada isbarbardhigga kaftanka qadhaadh leh: Naabulyoon waxaa lagu baabbi’iyey Ruushka; Midowgii Soofiyeetkuna wuxuu ku dhiig baxay goob qallafsan oo adkaysi badan leh).

  • 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: Dib-u-habayntii perestroika/glasnost ee Gorbachev (isku-day lagu “badbaadinayo” nidaamka, si la mid ah qaar ka mid ah dib-u-habaynadii danbe ee Napoleonic) ayaa taa beddelkeeda muujisay oo dedejisay iskhilaafaadkii; dawladihii dayax-gacmeedka ee Bariga Yurub way kacdooneen oo xoroobeen (Darbigii Berlin wuxuu dumay 9-kii Noofembar, 1989, xukunno badanna way burbureen intii u dhexaysay 1989–1990)—lumiddii “boqortooyadii dibadda,” si sax ahna ugu eg lumiddii Napoleon ee dawladihii xulafada la ahaa.

  • 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: Qalalaasooyin qaranimo oo gudaha ah; jamhuuriyaduhu waxay ku dhawaaqaan madax-bannaanidooda; afgambigii ad-adagayaasha ee Agoosto 1991 si fool-xun buu u fashilmaa; Gorbachev wuxuu iscasilaa Diseembar 25, 1991; Midowgii Soofiyeeti wuxuu u kala baxaa 15 dowladood. Soo-celinta hantiwadaagga ayaa xigta (daaweyntii naxdinta lahayd ee xilligii Yeltsin, oligarchs, iyo gaar-yeelid)—taas oo u dhiganta soo-celintii Bourbon: qaybo ka mid ah dabaqaddii ka horraysay kacaanka (ama kuwa u dhigma) ayaa soo noqda, iyaga oo dib u rogaya xidhiidhadii lahaanshaha ee kacaanku si buuxda u sameeyey, halka ay weli sii hayaan qaar ka mid ah qaababkii maamul.

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.

Labadoodaba, “boqortooyadu” (Nidaamka Qaaradda ee Faransiiska iyo saamaynta Midowgii Soofiyeeti ee Bariga Yurub/COMECON) waxay u kala jajabtaa bannaanka ilaa gudaha, qudhunka gudaha ayaa sii dedeja, qalalaase kama dambays ah ayaa daaha ka roga madhnaanta, waxaana mar kale isa soo taaga xoogaggii bulsheed ee hore (boqortooyada/raasamaalnimada). Bonapartism-ku wuxuu caddaynayaa inuusan sii jiri karin—“ahraam ku dheellitiran caaradiisa dusheeda,” sida Trotsky u dhigay—maxaa yeelay wuxuu ku taagan yahay cabburinta saldhigga dimuqraadiga ah ee kacaanka isaga oo isla markaas difaacaya (laakiin qalloocinaya) saldhiggiisa dhaqaale iyada oo ay jiraan cadaadisyo dibadeed oo colaad leh. Burburkii Soofiyeetku, marka aragtida fog laga eego, ma ahayn wax “lama filaan ah,” balse wuxuu ahaa gunaanadka qudhun gudaha ah oo si tartiib-tartiib ah u sii kobcayay, sida ay boqortooyadii Napoleon-na habeen qudha ugu baaba’i weyday ee ay u nabaadguurtay guuldarrooyin isdaba-joog ah ilaa dib-u-soo-celinta.

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.

Bilowga iyo dhammaadka Faransiiska iyo Midowgii Soofiyeeti waxay waafaqsan yihiin markhaatiga boqor Cusiyaah iyo Batolemi. Batolemi IV Filobator wuxuu guul go’aan leh ka gaadhay Dagaalkii Rafia (217 BC) isagoo ka adkaaday boqorkii woqooyi (Antiyokhus III), laakiin “laguma xoojin doono taas”—wuxuu nabad sameeyaa halkii uu faa’iidadaas sii riixi lahaa, wuxuu ku noqdaa raaxo iyo is-sarraysiin, dabadeedna (sida ku qoran diiwaanka lagu xafiday 3 Maccabees 1–2) Batolemi wuxuu booqdaa Yeruusaalem guushiisii ka dib. Qalbigiisu markuu kor isu qaaday, wuxuu isku dayaa inuu galo Quduuska Quduusiinta oo uu isagu qudhiisu allabari bixiyo—taas oo ah fal boobid xil iyo caasinnimo ka dhan ah Ilaaha runta ah. Ilaah baa si toos ah u dhufta (curyaannimo), waa la hoosaysiiyaa, dabadeedna wuxuu u jeestaa silcinta dadka Ilaah. Boqornimadiisu wixii intaas ka dambeeya waxay noqotaa mid ah hoos-u-dhac sii kordhaya: fasahaad anshaxeed, kacdoonno gudaha ah, iyo lumid xoog ilaa dhimashadiisa. Tani waa muraayadda saxda ah ee Boqor Cusiyaah (2 Taariikhdii 26:16–21), kaas oo qalbigiisu kor isu qaaday guul milatari dabadeed, dabadeedna macbudka galay si uu foox u gubo (isagoo boobaya xilkii wadaaddada), waxaana foodda lagaga dhuftay baras, taas oo ahayd xukun muuqda oo dadweyne. Wixii markaas ka dambeeyey Cusiyaah wuxuu ku noolaa go’doon, isagoo ka go’an gurigii Rabbiga, ilaa dhimasho—dhimasho gaabis ah oo daba dheeraatay halkii ay ahaan lahayd halaag degdeg ah.

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.”

Labadooduba waa boqorro koonfureed oo kibirkoodu ka muuqdo faragelin ay ku sameeyaan macbudka Yeruusaalem, taas oo ay ka dambayso dhammaad tartiib-tartiib ah oo wax duminaya, halkii uu jiri lahaa burbur degdeg ah. Tani waa qaabka nooca ah ee boqor kasta oo dambe oo “koonfurta boqor” ah.

1798: France Becomes the Spiritual King of the South

1798: Faransiisku Wuxuu Noqdaa Boqorka Koonfureed ee Ruuxiga ah

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.

“Waqtiga dhammaadka” (1798), Faransiistii aan Ilaah rumaysnayn (xoogga markaas uun muujiyey sifooyinkii ruuxiga ahaa ee Masar—inkirid cad oo Ilaah ah, sida ku qoran Muujintii 11:8) waxay ku riixaysaa boqorka woqooyi (Baabtiisnimada) iyadoo Pope‑ka maxbuus ahaan u kaxaynaysa. Napoleon waa muuqaalka ciidan ee riixiddaas. Faransiisku wuxuu xidhataa taajka koonfureed sannadkii 1798, maxaa yeelay wuxuu sarraysiiyaa isla ruuxii aan Ilaah rumaysnayn ee Masartii hore ay matalaysay.

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.

Laakiin sida Ptolemy uusan u awoodin “inuu si buuxda uga faa’iidaysto guushiisii,” wejigii xagjirka ahaa ee Kacaankii Faransiiskuna ma sii wadi karin ama si buuxda u dhoofin karin guulihiisii. Taajkii koonfureedna wuu u gudbaa hore, iyadoo falsafadda cawaannimadu bislaanayso oo ay hesho cod dawladeed oo cusub.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Calaamadaha Hoggaaminta Horumarineed: Napoleon ilaa Lenin ilaa 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.

Saddexdani ma aha kuwo aan kala sooc lahayn; waa dhammaadyo isdaba-joog ah—mid kastaa wuxuu metelayaa marxalad sii socota oo kale ah oo ku jirta jidka boqorka koonfureed ugu socdo kala-diritaankiisa gaabiska ah. Napoleon—astaantii weynayd ee ugu horraysay ka dib 1798. Isagoo guul ka gaadhay Masar (koonfurta dhabta ah), ayuu xadkii dhaafaa (ololihii Ruushka ee 1812 wuxuu ahaa masiibo bilowday taxane guul-darrooyin ah oo ku habsaday boqortooyadiisii hareeraha ahayd tallaabo tallaabo [1813–1814]), wuxuu la kulmaa jabkii ugu dambeeyey (Waterloo 1815), waxaana laba jeer loo masaafuriyaa. Napoleon wuxuu metelayaa halaag isdaba-joog ah oo wejiyo leh—si sax ah ugu ekaanaya Batalmayos iyo Cusiyaah.

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 wuxuu la wareegay taajkii Kacaankii Oktoobar ee 1917. “Riixitaanka” Bolshevik-ga ahi wuxuu sii wadaa dagaalka ka dhanka ah nidaamkii hore (oo ay ku jirto awoodda diimeed). Laakiin marxaladda xagjirka ahi ma xasili karto; caafimaadkii Lenin qudhiisa ayaa goor hore liita, nidaamkuna wuxuu bilaabaa inuu isu beddelo nidaam xafiis-ku-dhis ah.

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

Stalin, ka midayeeyaha (Bonapartism-kii Soofiyeedka), wuxuu kacaanka “ku qaboojiyaa” boqortooyo ciidan iyo xafiisyo maamul ku dhisan, wuxuu ilaaliyaa guulihii aasaasiga ahaa (dhaqaale qaranaysan—u dhiganta ka-hor-feudalnimada ee Xeerka Napoleon), laakiin awoodda ayuu u jeediyaa gudaha (nadiifinno) iyo dibadda (ballaadhin). Hase ahaatee qalbigu wuxuu isu sarraysiiyaa cawaannimo; nidaamku si dhab ah uma “ka faa’iidaysan karo guushiisa intii ugu badnayd.” Kala-bixid xad-dhaaf ah (Afgaanistaan oo u dhiganta Ruushkii Napoleon), fadhiidnimo, dib-u-habaynno fashilmay (perestroika waxay ahayd isku daygii ugu dambeeyey ee quuska lahaa), luminta dawladihii raacsanaa (1989–90 = luminta “xulafada”), iyo ugu dambayntii kala-dirid buuxda (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).

Burburkii Midowgii Soofiyeeti ma ahayn mid kedis ah—wuxuu ahaa mid si tartiib tartiib ah u socday, si qumman sida boqortooyadii Napoleon tallaabo tallaabo ugu duntay, iyo sida xukunkii Batalamayos iyo Cusiyaah u engegeen kaddib daqiiqaddii kibirkooda macbudka. Boqorkii “ruuxiga ahaa” ee koonfureed (cawaannimada oo qaab dowladeed leh) wuxuu helay xukunkiisii daba-dheeraa: gudaha laga madhiyey, aan awoodin inuu sii hayo beenta, laguna xaaqay dhaqdhaqaaqii ka-hortagga ahaa ee boqorka woqooyi (dib-u-soo-noqoshadii Baabbanimada ee bannaankii madhnaa).

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.

Kacaankii Faransiiska (laba tallaabo) wuxuu u taagan yahay Kacaankii Ruushka (Febraayo iyo Oktoobar/Bolsefiigga). Bonabartiisamkii Naabuliyaaniga ahaa iyo hoos-u-dhiciisii tartiib-tartiibka ahayd waxay u taagan yihiin adkaysigii Staliniga ahaa iyo hoos-u-dhacii tartiib-tartiibka ahaa ee Soofiyeetka. Waxaas oo dhammu waa hirgelinta casriga ah ee xariiqda boqorka koonfureed ee Daanyeel 11, laga soo bilaabo fashilkii Raafiga ee Batalamayos iyo kibirkiisii macbudka, iyada oo loo sii marayo dembigii la midka ahaa ee Cusiyaah iyo dhammaadkiisii gaabiska ahaa, ilaa Faransiiska sannadkii 1798 iyo dhaxal-sugihiisii cawaannimada ahaa (waagii Lenin–Stalin) oo aan isku xoojin karin guulihiisa.

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, aasaasihii xagjirka ahaa ama qabsadihii talada (oo barbar socda kor-u-kacii Jacobin/Bolshevik; wejiga “riixidda” ee ka dambeeyey 1917, kuna la mid ah Qunsuliyaddii hore ee Napoleon kaddib Brumaire). Stalin wuxuu ahaa xoojiyihii Bonapartist-ka ahaa (dhisihii boqortooyada Soofiyeedka, sifayntii, guushii Dagaalkii Labaad ee Adduunka, heerkii ugu sarreeyey ee Dagaalkii Qaboobaa; qalbigiisu wuxuu ku sarraystay cawaannimo, hase ahaatee ma uu awoodin inuu si buuxda guusha u “xoojiyo” muddada dheer—xad-dhaafku halkaas ayuu ka bilaabmaa).

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 wuxuu ahaa hoggaamiyihii “dhalaalidda” ee ka dambaysay heerkii ugu sarreeyey (1953–1964): wuxuu cambaareeyay Stalin (Khudbaddii Sirta ahayd, 1956), wuxuu kashifay musuqmaasuq qaar, wuxuu isku dayay dib-u-habayn xaddidan, hase yeeshee wuu ku guul-darraystay inuu xalliyo is-khilaafaadyada nidaamka ku dhex-jira. Tani waxay la jaanqaadaysaa marxalad “Thermidorian” ah ama marxalad hoos-u-dhac hore ah—argagixisada oo la dabciyo iyadoo qaab-dhismeedka asaasiga ah ee cawaannimada ahi weli taagan yahay, hase yeeshee haybaddii way sii lunto (tusaale ahaan, bahdilaaddii Xiisaddii Gantaallada Kuuba ee 1962 waxay u ekaanaysaa dib-u-dhacyo yaryar oo Napoleonic ah ka hor kuwii waaweynaa).

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 wuxuu ahaa dibu-habbeeyihii quusta lahaa (1985–1991), isagoo wata perestroika (dib-u-qaabayn) iyo glasnost (furnaan) sidii dadaalladii ugu dambeeyey ee lagu “badbaadinayo” nidaamka, hase yeeshee waxay dedejiyeen burburka—luminta Bariga Bloc-ka (1989 Derbigii Berlin), iyo kacdoonnadii gudaha. Tani waa calaamadda ugu cad ee “dhammaad tartiib-tartiib ah”: sida isku-dayadii dambe ee Napoleon ee wax-ka-beddelka ka hor duullaankii 1814, ama hoos-u-dhicii daba dheeraaday ee Ptolemy/Uzziah ka dib kibirkii macbudka. Is-afgaradkii/kulankii Gorbachev ee 1989 la yeeshay Pope John Paul II (boqorka woqooyi) wuxuu astaan u yahay guuldarradii ruuxiga ahayd—gaalnimadii boqorka koonfureed oo isu dhiibaysa soo-noqoshadii awoodda baadariga.

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

Yeltsin wuxuu ahaa shakhsigii ugu dambeeyey ee kala-dirista (laga bilaabo 1991) kaas oo horseeday iska-caabbintii afgembigii Agoosto 1991, noqda madaxweynaha Ruushka, kormeera burburkii USSR (Diseembar 1991), gaar-ahaanshayntii daaweynta naxdinta leh, iyo soo-celintii hanti-goosadka. Isagu wuxuu astaan u yahay dhammaadka fawdo leh iyo “soo-celin” qayb ahaan ah oo xubno ka mid ah wixii kacaanka ka horreeyey (hanti-goosad oligaarshi ah, sida soo-noqoshadii Bourbon kaddib Napoleon). Qasrigii boqorka koonfureed waa la xaaqay, taasoo dhammaystiraysa qabsashadii dabayl-duufaaneedka ahayd ee woqooyigu ku sameeyey sida ku xusan Daniel 11:40 (Baabtinimada iyada oo loo marayo isbahaysiga Maraykanka).

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.”

Mataladani waxa ay adkaynaysaa xukun daba-dheeraada oo tallaabo-tallaabo ah, halkii uu ka ahaan lahaa dhicid degdeg ah; sida guushii Raphia ee Ptolemy IV ay u horseedday kibir, gelid macbudka, garaacid Rabbaani ah, iyo baabba’ tartiib ah; sida ciddigii Cusyaah ay ugu go’doomisay ilaa dhimashadiisa; iyo sida khasaarihii Napoleon u dhacay weji-weji (Ruushka, Leipzig, Paris, Elba, Waterloo). Xariiqda Soofiyeedku waxay tilmaamaysaa xoogga ugu sarreeya ee hoos yimaadda Stalin, madhnaanta sii kordhaysa intii lagu jiray dabacsanaantii Khrushchev oo bannaanka soo dhigta dildilaacyada nidaamka. Dabadeed fadhiidnimadii xilligii Brezhnev, ka dibna dib-u-habayntii Gorbachev, waxay noqdaan dedejiyayaal; xilligii Yeltsin-na wuxuu dhammaystiraa xaaqidda (USSR way kala dirtay, qaabkii dawladnimo ee cawaannimaduna wuu dhammaadaa). “Qalbiga oo kor loo qaado” wuxuu ka muuqdaa dhammaan xariiqda (caasinnimo cawaannimo ku dhisan), hase yeeshee midkoodna “guusha kama faa’iidaysto sida ugu badan.”

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.

Dhammaadka boqorrada koonfureed waa mid tartiib-tartiib ah; halaagga Shaydaankuna wuxuu ka bilaabmay iskutallaabta, ugu dambayntiina waxaa loo diraa masaafuris 1,000 sannadood ah, dabadeedna wuu dhintaa.

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.

Oo waxaan arkay malaa’ig samada ka soo degaysa, iyadoo gacanteeda ku haysa furihii yaamayska aan gunta lahayn iyo silsilad weyn. Oo waxay qabatay masduulaaggii, kaasoo ah abeesadii hore, oo ah Ibliiska iyo Shayddaanka, waxayna ku xidhay kun sannadood, oo waxay ku tuurtay yaamayska aan gunta lahayn, wayna ku xidhay oo shaabad bay ku saartay, si uusan mar dambe quruumaha u khiyaanayn ilaa kunkii sannadood dhammaadaan; dabadeedna waa in in yar la sii daayaa.

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.

Oo waxaan arkay carshiyo, oo way ku fadhiisteen, xukunna waa la siiyey iyaga; oo waxaan arkay nafihii kuwii madaxa laga gooyey maragga Ciise aawadiis iyo ereyga Ilaah aawadiis, iyo kuwii aan caabudin bahalka iyo sanamkiisa toona, oo aan summaddiisa ku qaadan wejiyadooda ama gacmahooda; oo way noolaadeen, waxayna Masiixa la boqoreen kun sannadood. Laakiin kuwii dhintay ee kale dib uma ay noolaan ilaa kunkii sannadood dhammaadeen.

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.

Tanu waa sarakicidda kowaad. Waxaa barakaysan oo quduus ah kii qayb ku leh sarakicidda kowaad; kuwan dhimashadii labaad xoog kuma laha, laakiinse waxay ahaan doonaan wadaaddadii Ilaah iyo Masiixa, waxayna isaga la xukumi doonaan kun sannadood.

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.

Markii kunkii sannadood dhammaadaan, Shayddaankana xabsigiisa waa laga sii dayn doonaa, oo wuxuu u bixi doonaa inuu khiyaaneeyo quruumaha ku sugan afarta geesood ee dhulka, kuwaas oo ah Goog iyo Maagoog, si uu dagaal ugu soo ururiyo; tiradooduna waa sida cammuudda badda. Oo waxay ku soo fideen dhulka dushiisa ballaadhan, oo hareereeyeen xeradii quduusiinta iyo magaalada la jecel yahay; markaasaa dab xagga Ilaah samada uga soo degay oo baabbiʼiyey iyagii. Ibliiskiina kii iyaga khiyaaneeyey waxaa lagu tuuray baddii dabka iyo baaruudda ahayd, meesha bahalka iyo nebigii beenta ahaaba joogaan; waxaana la cadaabi doonaa habeen iyo maalin weligood iyo weligood. Muujintii 20:1–10.

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

Waxaan ku sii wadi doonnaa tixgelinteenna ku saabsan boqorka koonfureed ee Daanyeel kow iyo tobnaad, aayadaha kow iyo tobanka ilaa shan iyo tobanka, maqaalka xiga.

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.

Majalladda Waqtiga Ugu Dambeeya waxaa la daabacay sannadkii 1996, waxayna matalaysaa waxsii sheegidda ku jirta kitaabka Daanyeel ee la furfuray sannadkii 1989. Dhawaanahan majalladda waxaa akhriyey ChatGPT, waxaana la weydiiyey inay qiimeyso doorka Ukraine ku leedahay taariikhda aayadda afartanaad ee lagu matalay majalladda. Waxa soo socda waa kala faahfaahinta majalladda oo ku jirtay diiwaanka dadweynaha soddon sannadood. Tuduca ugu horreeya ee ka mid ah qoraallada Ellen White ee majalladda ku jira waa Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Dulmar: Ukraine gudaheeda Qaab-dhismeedka Nebinimada

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.

Gudaha dulmarka nebinnimo ee majalladdu ka bixisay Daanyeel 11:40–45, Yukrayn waxaa looga hadlay iyada oo lala xiriirinayo burburkii Midowgii Soofiyeeti iyo halgankii u dhexeeyey Baabanimada (boqorka woqooyi) iyo shuuciyadda aan Ilaah rumaysnayn (boqorka koonfureed). Yukrayn waxaa lagu soo bandhigay goob dagaal oo diineed iyo juqraafi-siyaasadeed oo muhiim ah intii lagu jiray marxaladihii gabagabada ee dagaalladii wakiillada, gaar ahaan marka la eego Kaniisadda Katooliga ee Yukrayn iyo sharciyeynteedii ka dambaysay tobannaan sano oo cadaadis ah oo ay ku hoos jirtay xukunkii Soofiyeeti.

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.

Majalladdu waxay Ukraine u soo bandhigaysaa inay qayb ka tahay rumoobidda sii baahaysa ee nebiyadeed ee Daniel 11:40, iyadoo sharraxaysa in boqorka koonfureed lagu xaaqayo isbahaysi ka dhexeeya Vatican-ka iyo Maraykanka. Ukraine waxaa loo muujiyey caddayn muujinaysa daciifitaanka cawaannimada Soofiyeedka iyo soo laba-kaclaynta saamaynta Kaatooligga ee Bariga Yurub.

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

Yukrayn ee Dagaalka u dhexeeya Boqorka Waqooyi iyo Boqorka Koonfurta

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).

Majalladdu waxay baraysaa in boqorka koonfureed uu yahay cawaannimo, oo markii hore uu matalayay Faransiiska (1798) dabadeedna Ruushkii Soofiyeeti. Boqorka woqooyiguna waa baabtiisnimada, oo Daanyeel 11:40 wuxuu qeexayaa dagaal ruuxi ah oo bilaabmay 1798 kuna dhammaaday burburkii Midowgii Soofiyeeti sannadkii 1989. Yukrayn waxay ka dhex muuqataa duruufahan iyadoo qayb ka ah xulafadii Soofiyeeti ee la xaaqay si loo dhammaystiro Daanyeel 11:40. Daabacaaddu waxay burburkii Midowgii Soofiyeeti u soo bandhigaysaa inuu yahay tallaabadii ugu horraysay ee bogsiinta nabarkii dilaaga ahaa ee Baabtiisnimada (Muujintii 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Caburintii Kaniisadda Katooliga ee Yukrayn (Xigashooyin La Soo Qaatay)

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

Majalladdu waxa ku jira dukumentiyo cilmaani ah oo caddaynaya silicdii Kaatooligga lagu hayay intii uu jiray xukunkii Soofiyeedka.

From Time Magazine, December 4, 1989:

Laga soo xigtay Time Magazine, Diseembar 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.”

“Dagaalkii Labaad ee Adduunka ka dib, silcin daran hase yeeshee guud ahaan dhiig-yar ayaa ku fiday Ukraine iyo xulafadii cusub ee Soofiyeedka, taas oo saamaysay malaayiin Roman Catholics ah iyo Protestant-yo, iyo sidoo kale Orthodox.”

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

Yukrayn waxaa loo aqoonsaday inay tahay dhul weyn oo Kaatooliggu lagu cabburiyey xukunkii shuuciga.

Legalization of the Ukrainian Catholic Church

Sharciyeeynta Kaniisadda Katooliga ee Yukrayn

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

Mawduuc weyn oo doodda ku saabsan Ukraine ah waa sharciyeynta Kaniisadda Katooliga ee Yukreyn oo muddo dheer mamnuuc ahayd.

From Life Magazine, December 1989:

Laga soo xigtay Majalladda Life, Diseembar 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.”

“Saddex hoggaamiye-kaniisadeed oo cusub oo Katoolik ah ayaa dhawaan lagu magacaabay Czechoslovakia. Bishanna gudaheeda Gorbachev waxa uu la kulmayaa Baadariga Yooxanaa Bawlos II intii lagu guda jiray booqasho uu ku joogo Talyaaniga—taas oo ah kulankii ugu horreeyey ee fool-ka-fool ah ee dhex mara hoggaamiyeyaasha Kremlin-ka iyo Vatican-ka. Kalfadhiyadu waxay horseedi karaan sharciyeynta Kaniisadda Katooliga Yukreeniyaan ee muddada dheer laga mamnuucay U.S.S.R.”

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

Laga soo xigtay U.S. News & World Report, Diseembar 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.”

“Dib-u-soo-nooleynta xorriyadda diinta waxaa la filayaa inay ku jirto qaadista mamnuucid rasmi ah oo saaran Kaniisadda Kaatooligga ee Yukrayn oo ka kooban shan milyan oo xubnood, taas oo ku badbaadday dhulka hoostiisa tan iyo 1946, markii Stalin amray in lagu daro Kaniisadda Ortodokska ee Ruushka. Helitaanka sharciyeynta Kaniisadda Yukrayn waxa uu ahaa ujeeddo aasaasi ah oo uu baadarigu lahaa.”

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.

Majalladdu waxay tan u soo bandhigaysaa caddayn muujinaysa daciifinta xukunka cawaannimada iyo soo celinta awoodda Kaatooligga. Waxaa lagu aqoonsaday inay tahay natiijo toos ah oo ka dhalatay cadaadiska diblomaasiyadeed ee Vatican-ka, waxaana loo soo bandhigayaa inay tahay heer muhiim ah oo ka mid ah rumoobidda Daanyeel 11:40, iyadoo Ukraine loo dhigay tusaale muuqda oo muujinaya in Baabbanimadu dib u helayso saameynteedii dhulalkii hore ee shuuciga.

Ukraine as Evidence of the Papacy’s Advance

Ukrayn oo Caddeyn u ah Horumarka Baabbanimada

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.”

Burburkii shuuciyadda, ma aha oo keliya isbeddel siyaasadeed, balse waa guuldarro ruuxi ah oo ku dhacday cawaannimada, horumar juqraafi-siyaasadeed oo ay gaadhay Baabbanimadu, iyo bilowga soo-noqoshada Baabbanimada ee xukunka dunida. Yukrayn waxay noqotaa daraasad-muuqaal ah oo ku saabsan burburinta cabburintii diineed ee Soofiyeetka iyo guul istaraatiiji ah oo Rooma ka gaadhay Bariga Yurub. Waxay ka dhigan tahay isbeddelka muuqda ee laga guurayo cawaannimo lagu qasbay loona guurayo awooddii Kaatooligga oo dib loo soo celiyey, sharciyeynta Kaniisadda Kaatooligga ee Yukraynna waxaa loo qaataa xaqiijin nebiyadeed oo muujinaysa in boqorkii woqooyi uu boqorkii koonfureed u xaaqayay “sidii dabayl cirwareen ah.”

Ukraine and the Broader Prophetic Sequence

Yukrayn iyo Taxanaha Nebi-sheegista ee Ka Ballaaran

  • 1798 – Papacy receives deadly wound.

    1798 – Baabbanimadu waxay heshay nabar dhimasho leh.

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

    1917 – Cawaannimo la’aantu waxay u guurtay Ruushka (Kacaankii Bolshevik).

  • 1989 – Soviet Union collapses.

    1989 – Midowgii Soofiyeeti way burburtay.

  • Ukraine – Catholic Church legalized.

    Yukrayn – Kaniisadda Katooliga waa la sharciyeeyey.

  • Papacy regains geopolitical influence.

    Baabanimadu waxay dib u hanataa saamayn juqraafi‑siyaasadeed.

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

    Maraykanka Midoobay aakhirka waxay hoos timaaddaa saameynta Papal (Daniel 11:41).

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

    Dunida oo dhan way raacdaa (Daniel 11:42–43).

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

Ukraine waxay ku habboon tahay marxaladaha 3–4 iyadoo qayb ka ah kala-guurka u dhexeeya cawaannimadii Soofiyeetka iyo saamayntii Papal ee dib loo soo celiyey.

Sources Referenced in Ukraine Discussion

Ilo Tixraacay ee Lagu Adeegsaday Doodda Ku Saabsan Ukraine

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (qaab-dhismeedka fiqiga ee aasaasiga ah)

Spirit of Prophecy

Ruuxa Waxsii-sheegidda

  • The Great Controversy

    Khilaafka Weyn

  • Selected Messages

    Farriimo La Xulay

  • Testimonies for the Church

    Markhaatifurka Kaniisadda

Secular Press

Saxaafadda Cilmaaniga ah

  • Time Magazine

    Majalladda Time

  • Life Magazine

    Majalladda Life

  • U.S. News & World Report

    Wararka Maraykanka & Warbixinta Adduunka

Ukraine is mentioned in connection with:

Yukrayn waxaa lagu xusay xiriirka la leh:

  • Post-World War II Catholic persecution

    Cadaadistii Kaatooligga ee Dagaalkii Labaad ee Adduunka ka dib

  • Underground survival of the Ukrainian Catholic Church

    Badbaadinta dhulka hoostiisa ee Kaniisadda Katooliga ee Yukreyn

  • Gorbachev–Vatican diplomacy

    Diblomaasiyadda Gorbachev–Vatican

  • Legal restoration of Catholic hierarchy

    Soo-celinta sharciyeed ee kala-sarraynta Kaatooligga

Summary of Ukraine’s Role in the Newsletter

Soo Koobka Doorka Ukraine ee Wargeyska

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.

Yukrayn waxay ahayd qalcad ay ku jireen Kaatooligga la cadaadiyey intii lagu jiray cawaannimada Soofiyeedka. Sharciyeynta Kaniisadda Kaatooligga ee Yukrayn waxay calaamad u noqotay daciifinta boqorka koonfureed. Saamaynta Faatikaanka ee Yukrayn waxay muujisay dib-u-soo-noqoshada awoodda Baabbanimada, isbeddelka diineed ee Yukraynuna wuxuu u adeegay caddayn muuqata oo muujinaysa in Daanyeel 11:40 la fulinayay. Dhacdooyinkii ku xeernaa Yukrayn waxay ka mid ahaayeen tallaabadii ugu horraysay ee bogsiinta dhaawicii dilaaga ahaa ee Baabbanimada. Sidaa darteed, Yukrayn halkan looma soo bandhigin sidii dhacdo siyaasadeed oo goonni ah, balse waxaa loo soo bandhigay calaamad nebiyadeed oo ku dhex jirta dhaqdhaqaaqyada ugu dambeeya ee Daanyeel 11.