Panium - Number Eighteen | English and Sundanese Stacked

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.

Urang ayeuna bade ngulik sawatara implikasi tina ayat ka dua welas dina Daniel sabelas, teras sanggeus éta, mawa tilu garis “250” taun kana sajarah ayat ka sabelas nepi ka lima welas, anu kacumponan dina perang Panium dina taun 200 SM. Garis “250” taun anu dimimitian dina taun 457 SM réngsé dina taun 207 SM, di tengah-tengah période anu dimimitian ku perang Raphia jeung dipungkas ku perang Panium. “250” taun dina garis Nero réngsé ku sajarah tilu léngkahna Constantine, anu dilambangkeun ku taun 313, 321, jeung 330. “250” taun Amérika Sarikat réngsé dina 4 Juli 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.

Garis Nero ngawakilan sajarah gambar sato galak dina mangsa pangujian, mimitina di Amérika Sarikat, tuluy di dunya. Garis taun 457 SM nempatkeun Trump dina hiji titik tengah sacara militér antara dua peperangan. Mangsa nu manjangan ti 1776 ogé nandaan hiji titik tengah pikeun kapersidénan panungtungan Trump. Pikeun nempatkeun garis-garis ieu dina tempatna nu leres, urang baris heula ngabahas ayat ka dua belas, jeung karuntuhan Rusia jeung Putin. Tuluy tilu garis “250” taun, saterusna garis Dinasti Hasmonean. Sanggeus garis-garis éta ditempatkeun, urang bakal nempatkeun Peter sajajar jeung Panium. Lamun garis-garis éta geus aya dina tempatna, urang sakuduna bisa ngarti kumaha pesen 18 Juli 2020 kudu dibenerkeun jeung diproklamasikeun, jeung yén éta téh pesen tina kitab Yoél.

King Uzziah of Judah & Ptolemy King of Egypt

Raja Uzia ti Yuda jeung Ptolemaios, Raja Mesir

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.

Sajarah anu ngawujudkeun ayat ka sabelas dina perang Raphia téh sajalan jeung sajarah Raja Uzziah. Nalika Yesaya dipupurih sarta dipaparin kakawasaan pikeun ngumumkeun talatah hujan panungtung, panggerona sumping dina taun nalika Uzziah pupus.

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.

Dina taun pupusna Raja Uzia, kuring ogé ningali Gusti linggih dina hiji tahta, luhur tur ngajulang, sarta jubah-Na ngeusi Bait Allah. Yesaya 6:1.

Uzziah’s death was preceded by the rebellion he manifested that paralleled and aligned with the rebellion of Ptolemy just after the victory at the battle of Raphia. Uzziah and Ptolemy are symbols of a southern king whose heart has been lifted up, who rebel by seeking to combining their state authority with church authority. When Uzziah attempted to combine church and state, the leprosy on his forehead typified the mark of the beast.

Pupusna Uzziah dipiheulaan ku pemberontakan anu ku anjeunna dipintonkeun, anu sajajar jeung saluyu jeung pemberontakan Ptolemy teu lila sanggeus kameunangan dina perang Raphia. Uzziah jeung Ptolemy mangrupakeun lambang raja kidul anu haténa geus ngaguligah ku kasombongan, anu barontak ku ngupayakeun ngahijikeun kakawasaan nagara jeung kakawasaan garéja. Nalika Uzziah nyoba ngahijikeun garéja jeung nagara, panyakit kusta dina tarangna ngalambangkeun tanda sato galak éta.

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.

Tuluy malaikat anu katilu nuturkeun maranéhna, bari nyarita ku sora tarik, “Lamun aya jelema nyembah ka sato galak jeung ka gambarna, sarta narima tandana dina tarangna atawa dina leungeunna, jelema éta kénéh bakal nginum anggur bebendu Allah, anu dituangkeun tanpa campuran kana cangkir amarah-Na; jeung manéhna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba. Jeung haseup kasiksa maranéhna naék salalanggengna, salamina-lamina; sarta maranéhna teu boga reureuh beurang peuting, nyaéta anu nyembah ka sato galak jeung ka gambarna, jeung saha waé anu narima tanda ngaranna.” Wahyu 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.

Saterusna Uzia ngagambarkeun hiji maot anu lumangsung saeutik-saeutik ti mimiti usaha barontakna pikeun ngahijikeun garéja jeung nagara. Satuluyna anjeunna ngagambarkeun hiji pamaréntahan babarengan anu lemah kakuatana jeung putrana salila sabelas taun. Uzia hirup salila sabelas taun sanggeus barontakna. Mimiti barontakna ngalambangkeun hukum Minggu, nalika garéja jeung nagara dihijikeun sarta tanda sato galak dipaksakeun. Sabelas taun sanggeusna anjeunna maot, ngagambarkeun ahir pamaréntahanana salaku raja karajaan kidul Yuda, nyaéta tanah kamulyaan, nyaéta Amérika Sarikat.

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.

Dina hubungan nubuat jeung Ptolemy, Uzziah ngagambarkeun Yuda, tanah anu mulya jeung Protestanisme murtad, ari Ptolemy ngagambarkeun Mesir, anu mangrupa kakawasaan naga, anu agamana spiritualisme. Lamun dua raja éta ditempo minangka garis-garis sajajar, Uzziah eureun jadi hiji gambaran tina tanah anu mulya, sarta babarengan maranéhna jadi lambang dua bangsa. Mesir jeung Yuda téh lambang agama spiritualisme jeung Protestanisme murtad. Maranéhna téh lambang nagara jeung garéja. Kakarajaan nagara jeung kakarajaan garéja anu ku maranéhna diwakilan, nalika dihijikeun jadi hiji lambang, ngamuat dua bangsa, saperti bangsa Media jeung Persia, saperti Mesir jeung Sodom-na Perancis, saperti tanduk Républikan jeung Protestan Amérika Sarikat, saperti karajaan kalér jeung kidul Israél jeung Yuda, kitu deui Roma kafir jeung Roma kapausan. Minangka lambang dua karajaan, maranéhna sacara nubuat dihijikeun ku Bait Allah di Yerusalem, tempat boh Uzziah boh Ptolemy narékahan pikeun ngurbankeun di Bait Allah di Yerusalem. Dua bangsa anu duanana mbrontak ka tempat suci anu sarua.

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.

Penting pikeun nengetan yén pangbarontakan duanana raja téh patalina jeung bait suci di Yerusalem, anu mangrupakeun lambang tina bait suci tempat Daniel ningali Kristus dina pasal sapuluh. Riwayat duanana raja ieu silih sajajar dina Perang Ukraina, sarta ku cara kitu maranéhna ngamimitian kasaksian maranéhna dina taun 2014. Duanana diangkat ku kameunangan militér anu dilambangkeun ku perang Raphia dina ayat sabelas. Raphia nandaan wewengkon tapel wates karajaan kagenep dina nubuat Alkitab jeung ngahijina tilu pihak tina hukum Minggu. Éta ogé mangrupa tapel wates tina peralihan gareja nu keur bajoang kana gareja nu unggul.

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.

Sanggeus taun 2014, raja anu pangbeungharna ngumumkeun niatna pikeun nyalonkeun diri dina kapersidenan taun 2015. Dina taun 2020, raja anu pangbeungharna, anu ngalambangkeun tanduk Republik, nampa tatu maotna anu engkéna bakal cageur. Dina taun 2022, Perang Ukraina beuki ngaronjat. Tuluy Trump mulang minangka minuhan ayat tilu welas, dina pamilihan taun 2024. Dina bulan Juli taun 2023, hiji sora di padang gurun diguar. Tanggal 31 Désémber 2023, tanduk Protestan dihudangkeun deui, kitu deui tanduk Republik dina pamilihan taun 2024, nalika Trump mulang, tuluy dina taun 2025 ujian pondasi réngsé ku datangna ujian Bait Suci.

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.

Kaleresan-kaleresan anu dibuka segelna dina taun 1989 téh aya dua rupa. Pararel profétik tina gerakan-gerakan reformasi jeung genep ayat panungtungan tina Daniel sabelas dibuka segelna dina waktos anu sami. Aya sababaraha aturan profétik anu dipaké pikeun netepkeun amanat awal tina ayat ka opat puluh. Sawatara tina eta bebeneran anu sarua ayeuna jadi konci pikeun sajarah anu disumputkeun tina ayat anu sarua pisan, tempat inten-inten profétik éta kapanggih. Kuring baris méré hiji conto.

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.

Dina taun 1989, can aya pamahaman anu ngahiji di kalangan Adventisme ngeunaan naon anu diwakilan ku genep ayat panungtungan tina Daniel. Kurangna kasaluyuan éta aya dua rupana. Teu aya kasapukan ngeunaan harti éta ayat-ayat. Maranéhna anu ngaku boga pamahaman ngeunaan éta ayat-ayat nampilkeun gagasan-gagasan manusa anu dicampur jeung teologi Protestanisme murtad sarta Katolik, nyaéta warisan hak cikal anu maranéhna tampi ti karuhun-karuhunna dina pamberontakan taun 1863, nalika maranéhna ngalaksanakeun peran nabi anu henteu taat dina pamberontakan dasar Yerobeam. Gagasan-gagasan pribadi ngeunaan naon éta ayat-ayat téh, panghadéna mah, ngan saukur tafsiran pribadi. Pamadegan maranéhna ngeunaan éta ayat-ayat boh patukang tonggong jeung panerapan dasar nubuat, sarta mindeng nentang kana premis anu ku maranéhna sorangan diidéntifikasi ngeunaan éta ayat-ayat.

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!

Naon anu ku urang tingali dina ayat-ayat éta nya éta hiji pamahaman anu ajeg ngeunaan sakabéh genep ayat éta. Kasaluyuan amanat anu ku urang tingali éta anu ngadorong kuring pikeun ngedalkeun pamahaman kuring, sanajan kuring terang yén sakumna Adventisme nolak naon anu ku kuring dipikaharti. Naon anu ku urang dipikaharti tina ayat-ayat éta munggaran dipedalkeun dina taun 1996, sarta pamahaman anu ditepikeun di dinya ngan ukur beuki nguat sapanjang waktos ngaléngkah ngaliwatan tilu puluh taun!

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.

Lamun anjeun nitenan rujukan anu pangheulana pisan dina majalah The Time of the End, anjeun bakal manggihan Testimonies, jilid 9, kaca 11. Lima taun saméméh 9/11, majalah éta dimimitian ku 9/11. Salah sahiji pamahaman anu nguatkeun kuring nyaéta dina ngartos yén dina “waktu ahir” dina ayat opat puluh, raja-raja kalér jeung kidul téh kakawasaan rohani, lain kakawasaan harfiah. Dina mangsa éta, kuring geus terang yén Sister White nyarios yén kitab Daniel jeung Wahyu téh kitab anu sarua, sarta yén garis nubuat anu sarua anu aya dina Daniel, dicangking ku Yohanes dina Wahyu. Kuring geus manggihan yén dina Wahyu sabelas, anu kacumponan dina sajarah sabudeureun waktu ahir taun 1798; katerangan Sister White ngeunaan éta pasal sacara écés ngajarkeun yén Perancis téh Mesir rohani, sarta anjeunna sarua écésna yén dina Wahyu tujuh belas, awéwé sundal anu nunggang sato galak téh Babul rohani.

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.

Panetepan Suster White ngeunaan éta dua kakawasaan aya dina The Great Controversy, sarta éta katerangan ngaitkeun kasaksian Yohanes jeung Daniél. Harti raja ti kidul dina Daniél pasal sabelas nyaéta kakawasaan anu ngawasa Mesir, sedengkeun raja ti kalér nyaéta kakawasaan anu ngawasa Babul. Nalika Alkitab jeung Roh Nubuat gawé sasarengan pikeun netepkeun hiji bebeneran ku ngahijikeun Daniél jeung Wahyu pikeun ngabuktikeun éta hal, éta téh hiji perkara anu moal kungsi ku abdi dipasrahkeun ka teolog mana waé anu kasasar, atawa ka pamimpin anu kasasar nu ngangkat dirina sorangan dina hiji pelayanan swadaya.

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.

Pikeun ngartos Ptolemy jeung Uzziah minangka lambang tina perang Raphia jeung akibat anu lumangsung sanggeus haténa jadi diangkat luhur, kudu diparéntah ku kanyataan yén Ptolemy ngawakilan kakawasaan naga anu ngéléhkeun kakawasaan wakil Roma, ngan saukur pikeun tuluy éléh ku kakawasaan wakil anu geus ngéléhkeun Ptolemy dina ayat sapuluh jeung dina taun 1989. Bédana-bédana sajarah éta dihaja jeung penting.

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.

Uzia nampi tanda sato galak basa anjeunna nyobian ngahijikeun gareja jeung nagara. Uzia téh nagri anu mulya, sarta nagri anu mulya éta mangrupa salah sahiji dalil utama dina awal pesen taun 1989. Naha nagri anu mulya téh Amérika Sarikat, atawa gareja Advent Poé Katujuh? Maranéhna anu waktu harita nyekel pamadegan anu salah yén nagri anu mulya téh gareja Advent, babarengan jeung saha waé anu nepi ka ayeuna masih kénéh nyekel éta pamadegan—bakal ngedalkeun yén gunung suci anu mulya dina ayat opat puluh lima téh écés gareja Allah, ku kituna, pikeun maranéhna, gunung jeung nagri téh lambang anu sarua. Jigana, éta mah nalar manusa anu lumrah.

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.

Uzia téh tanah kamulyaan, jeung Ptolemaios téh Mesir. Uzia, minangka tanah kamulyaan, miboga dua tanduk, nyaéta Protestantisme jeung Republikanisme. Wujud pulitik Ptolemaios nyaéta komunisme jeung rupa-rupa wangunna, sarta wujud agamana Ptolemaios nyaéta spiritisme jeung rupa-rupa wangunna. Hiji ciri kakawasaan naga nyaéta yén éta mangrupa hiji konféderasi, ari nabi palsu, anu nyaéta tanah kamulyaan, mah hiji bangsa tunggal nu miboga dua tanduk.

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.

Daniél pasal sabelas ayat opat puluh netepkeun yén Amérika Sarikat téh kakawasaan pangaganti tina kapapaan nalika Uni Soviét disingkirkeun dina taun 1989. Kaleresan ieu saluyu jeung peran sato galak taneuh nu boga dua tanduk dina Wahyu pasal tilu welas, sabab éta dua kitab téh sarua.

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.

Sarta kuring ningali sato galak anu séjén naék ti bumi; sarta manéhna miboga dua tanduk kawas anak domba, tapi nyarita kawas naga. Jeung manéhna ngalaksanakeun sagala kakawasaan sato galak anu kahiji di payuneunana, sarta nyababkeun bumi jeung sakur anu maratuh di dinya nyembah ka sato galak anu kahiji, anu tatu maéhana geus cageur. Wahyu 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.”

Wahyu tilu welas ngaidentipikasi Amérika Sarikat minangka kakawasaan wakil tina Kapapaan, sabab sato tina bumi éta “ngajalankeun sakabéh kakawasaan” sato nu kaluar ti laut anu datangna “di payuneunana.” Dina ayat dua, naga Romawi kafir geus maparin ka Kapapaan kakawasaanana, tahta-na, jeung wewenang anu agung. Kecap anu ditarjamahkeun jadi “kakawasaan” hartina kakawasaan, tapi dina ayat dua welas dipaké kecap anu béda anu ditarjamahkeun jadi “kakawasaan,” anu hartina “wewenang anu didelegasikeun.”

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.

Amérika Sarikat téh kakawasaan wakil ti kapausan, anu geus dilambangkeun ku Roma kapir, anu méré rojongan militér jeung ékonomi ka kapausan sakumaha geus ditepikeun dina ayat kadua. Ku ngalakukeun kitu, Roma kapir ngalambangkeun Amérika Sarikat anu ogé bakal mikeun “karéta perang, kapal-kapal jeung para jurit tunggang kuda”-na pikeun ngalaksanakeun pagawéan kotor kakawasaan papal.

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.

Nalika tilu peperangan dina ayat sapuluh, sabelas, jeung lima belas kacumponan dina sajarah, Antiochus Magnus aya dina unggal peperangan éta. Kanyataan ieu ngaidéntifikasi yén kakawasaan anu dilambangkeun dina tilu peperangan éta téh mangrupa kakawasaan proksi ti sato galak, sabab salawasna Antiochus, jeung Antiochus dina taun 1989 téh mangrupa kakawasaan proksi ti Amérika Sarikat.

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.

Tilu perang anu ngantarkeun kana hukum Minggu dina ayat genep welas mawa tandatangan Alfa jeung Omega, sarta ogé struktur bebeneran. Dina perang kahiji jeung perang katilu téh nyaéta Amérika Sarikat, anu nandaan hiji alfa jeung omega dina perang kahiji jeung panungtung. Tilu perang anu ngantarkeun kana hukum Minggu dina ayat genep welas ogé mawa tandatangan bebeneran. Kakuatan proxy Nazi Ukraina nyaéta perang di tengah anu ngawakilan pemberontakan tina waymark tengah dina kerangka kecap Ibrani “bebeneran.” Tilu perang éta ngawakilan 1989 nepi ka hukum Minggu, anu hartina éta ngawakilan “sajarah nu disumputkeun” tina ayat opat puluh.

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.

Ayat sabelas tina Wahyu sabelas nandakeun taun 2023 minangka titik nalika duanana tanduk dihirupkeun deui. Daniel sabelas, ayat sabelas, nandakeun kurun sajarah anu sarua pisan. Garis nubuat internal jeung garis nubuat éksternal silih saluyukeun dina taun 2023. Garis internal nyaéta “hal” anu dipikaharti ku Daniel, sedengkeun garis éksternal nyaéta “tetenjoan” anu dipikaharti ku anjeunna.

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.

Uji Bait Suci anu digambarkeun ku Daniel dimimitian dina poe ka dua puluh dua, sarta dua puluh dua taun sanggeus 9/11, anu mangrupa titik nalika Yesaya asup ka Bait Suci, mawa anjeun ka taun 2023. Yesaya nandaan pupusna Uzia sanggeus hirup jeung kusta salila sabelas taun dina 9/11. Karya ngadegkeun Bait Suci ngawengku mimiti nempatkeun pondasi, tuluy ngadegkeun Bait Suci sarta masang batu puncakna, anu satuluyna nuntun kana uji lakmus katilu, anu diwakilan ku pesta tarompet dina garis Imamat dua puluh tilu. Pagawéan batin tina injil langgeng diréngsékeun salila sajarah garis lahiriah. Dina ayat sabelas, Putin geus dilambangkeun ku Ptolemy, sarta raja Uzia nyadiakeun saksi kadua kana gambaran ngeunaan raja kidul anu diangkat ku hasil kasuksésan militér, anu saterusna nyoba ngasupkeun dirina kana ranah agama.

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.

Sarta raja kidul bakal kacida benduna, tuluy maju perang ngalawan anjeunna, nyaéta raja kalér; sarta anjeunna bakal ngumpulkeun hiji balad anu gedé pisan; tapi éta balad bakal dipasrahkeun kana leungeunna. Jeung sanggeus anjeunna ngarebut éta balad, haténa bakal ngagedéan ku sombong; sarta anjeunna bakal ngagugurkeun rébuan kali sapuluh rébu jelema: tapi ku hal éta anjeunna moal jadi leuwih kuat. Daniel 11:11, 12.

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

Uriah Smith ngadadarkeun sajarah Ptolemaios Philopator jeung usahana pikeun ngurbankeun kurban di Bait Allah di Yerusalem.

“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.

“Ptolemaios henteu miboga kawijaksanaan pikeun ngamangpaatkeun kameunanganna kalawan hade. Saupama anjeunna neraskeun hasil kameunanganana, kamungkinan ageung anjeunna bakal jadi pangawasa sakuliah karajaan Antiochus; tapi ku ngarasa cukup ngan ku ngaluarkeun sababaraha anceman jeung sababaraha panginget nu matak sieun, anjeunna ngayakeun karapihan sangkan bisa nyerahkeun dirina kana panurutan hawa napsu kasar-na tanpa kaganggu jeung tanpa kakawasa. Ku kituna, sanggeus ngéléhkeun musuh-musuhna, anjeunna kalah ku kajahatanana sorangan, sarta bari mopohokeun kana ngaran agung nu saéstuna bisa ku anjeunna ditegakkan, anjeunna nyéépkeun waktuna dina pésta-pésta jeung cabul.”

“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.

“Haténa ngagedéan ku kasuksésanana, tapi ku éta manéhna téh jauh pisan ti jadi leuwih dikukuhkeun; sabab pamakéan anu hina anu dilakukeun ku anjeunna kana éta kasuksésan nyababkeun rahayatna sorangan ngalawan ka dirina. Tapi ngagedéanna haténa téh leuwih husus katingali dina urusan-urusanna jeung urang Yahudi. Sanggeus sumping ka Yérusalém, di dinya anjeunna ngahaturkeun kurban-kurban, sarta kacida hayangna asup ka tempat anu pangsucina di Bait Allah, sabalikna jeung hukum sarta agama tempat éta; tapi ku sabab ditahan, sanajan kalawan kasusah anu kacida gedéna, anjeunna ninggalkeun éta tempat bari hurung ku amarah ka sakumna bangsa Yahudi, sarta geuwat ngamimitian panganiayaan anu pikasieuneun jeung taya welas asih ngalawan maranéhna. Di Aleksandria, tempat urang Yahudi geus cicing ti saprak jaman Aleksander, sarta ngarasakeun hak-hak istiméwa salaku warga anu pangdipikaresepna, opat puluh rébu nurutkeun Eusebius, genep puluh rébu nurutkeun Jérôme, dipaéhan dina ieu panganiayaan. Pemberontakan urang Mesir, jeung pembantaian urang Yahudi, tangtu lain hal-hal anu matak ngukuhkeun anjeunna dina karajaanana, tapi sabalikna cukup pikeun ampir sakabéhna ngaruksak éta karajaan.” 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.

Kameunangan militér Ptolemy Philopator di Raphia dina taun 217 SM henteu nguatkeun Ptolemy, tapi nyababkeun “haténa jadi luhur.” Kameunangan dina Perang Ukraina moal nguatkeun Putin, tapi bakal “ngaluhurkeun haténa,” sakumaha kasuksésan militér ogé nyababkeun raja Uzziah ngaluhurkeun haténa.

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.

Jeung Uzia nyadiakeun pikeun maranéhna, ka sakumna pasukan, tameng, jeung tumbak, jeung topi perang, jeung baju zirah, jeung busur, jeung umban pikeun ngalontar batu. Jeung anjeunna nyieun di Yerusalem pakakas perang, dirancang ku jelema-jelema anu pinter, supaya ditempatkeun dina munara-munara jeung dina benteng-benteng, pikeun nembakkeun panah jeung batu-batu gedé ku éta. Jeung ngaranna sumebar ka mana-mana; sabab anjeunna dipaparin pitulung anu ajaib, nepi ka anjeunna jadi kuat. Tapi nalika anjeunna geus kuat, haténa ngagedéan nepi ka mawa kana kabinasaanna; sabab anjeunna ngalanggar ka PANGERAN Allahna, sarta asup ka Bait Allah PANGERAN pikeun ngaduruk menyan dina altar menyan. 2 Babad 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.

Dua raja beulah kidul anu haténa ngagedéan ku kameunangan-kameunangan perang, nyobaan asup ka Bait Allah anu sarua sarta ngahaturkeun hiji kurban, padahal éta téh ngan imam waé anu diidinan ngalakukeunana. Dina dua-duana kajadian éta, para imam nolak usaha raja-raja anu sombong éta pikeun ngalakukeun kitu. Hiji raja tuluy ngamimitian tindakan pambalasan ka urang Yahudi, sedengkeun anu saurang deui katibanan ku kusta dina tarangna.

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.

Geus Azarya imam asup nuturkeun anjeunna, jeung babarengan jeung anjeunna aya dalapan puluh imam PANGERAN, jalma-jalma anu gagah wanian. Maranéhna nangtang Raja Uzia sarta ngadawuh ka anjeunna, “Lain hak maneh, eh Uzia, pikeun ngaduruk menyan ka PANGERAN, tapi eta mah pikeun para imam, anak-anak Harun, anu geus disucikeun pikeun ngaduruk menyan. Kaluarlah ti tempat suci, sabab maneh geus ngalanggar; jeung eta moal jadi kahormatan pikeun maneh ti PANGERAN Allah.” Tuluy Uzia jadi ambek, bari nyekel padupaan dina leungeunna pikeun ngaduruk menyan; jeung nalika anjeunna keur ambek ka para imam, kusta ujug-ujug mucunghul dina tarangna di hareupeun para imam di Bait PANGERAN, di gigireun altar menyan. Jeung Azarya imam agung, sarta sakabeh imam, ningali anjeunna, sarta tempo, anjeunna geus katarajang kusta dina tarangna, tuluy maranéhna ngusir anjeunna ti dinya; enya, anjeunna sorangan ogé buru-buru kaluar, ku sabab PANGERAN geus neunggeul anjeunna. Jeung Raja Uzia jadi saurang anu kusta nepi ka poé pupusna, sarta cicing di hiji imah anu dipisahkeun, lantaran anjeunna kusta; sabab anjeunna geus dipisahkeun ti Bait PANGERAN. Jeung Yotam putrana ngawas karaton raja, ngahakiman rahayat nagara. Ari sesa kalakuan Uzia, ti nu kahiji nepi ka nu pamungkas, ditulis ku Nabi Yesaya putra Amoz. 2 Babad 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.

Dina taun 2014, para globalis Éropa jeung rézim Obama ngamimitian hiji révolusi warna ka bangsa Ukraina. Dina taun 2022 Rusia ngamimitian hiji invasi anu ahirna bakal ngantarkeun kana kameunangan pikeun Putin jeung Rusia; dilambangkeun ku Ptolemy jeung Uzzia, raja-raja kidul. Ayat dua welas nyebutkeun yén sanggeus kameunangan Putin, “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” Saterusna sajarah nyatet hiji karuntuhan anu beuki maju tina karajaanana.

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.

Pupusna anu lumangsung sacara bertahap tungtungna ngabalukarkeun maotna, sarta nalika Antiochus the Great males bales karugianana di Raphia, Antiochus geus henteu deui nyanghareupan Ptolemy Philopator; dina mangsa éta Antiochus keur nyanghareupan saurang budak leutik anu harita jadi panguasa Mesir. Budak téh mangrupakeun lambang generasi panungtungan, ku kituna dina hiji tingkat, raja budak anu dikalahkeun ku Antiochus di Panium téh mangrupa generasi ahir tina karajaan kidul. Dina tingkat praktis, raja budak éta ngagambarkeun kalemahan upama dibandingkeun jeung kakuatan Antiochus.

“The peace concluded between Ptolemy Philopater and Antiochus lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history.” Uriah Smith, Daniel and the Revelation, 255.

“Karapihan anu diwujudkeun antara Ptolemy Philopater jeung Antiochus lumangsung opat welas taun. Samentara éta Ptolemy pupus ku sabab teu kaampeuh dina nginum jeung kahirupan mesum, tuluy digentos ku putrana, Ptolemy Epiphanes, saurang budak anu waktu harita kakara umur opat atawa lima taun. Antiochus, dina mangsa anu sarua, sanggeus mareuman pabangkangan di karajaanna, sarta nundukkeun jeung netepkeun wewengkon-wengkon beulah wetan dina kasatiaan maranéhna, jadi boga kasempetan pikeun ngalaksanakeun sagala rupa usaha nalika Epiphanes ngora naék kana tahta Mesir; sarta ku sabab nganggap ieu kasempetan kacida hadéna pikeun ngalegaan kakawasaanana ulah nepi ka kaliwat, anjeunna ngahimpun pasukan anu kacida gedéna, “langkung ageung ti nu saméméhna” (sabab anjeunna geus ngumpulkeun loba tanaga perang jeung meunangkeun kabeungharan anu gedé dina ekspedisi ka beulah wetanna), tuluy maju ngalawan Mesir, kalayan harepan bakal meunang kameunangan kalayan gampang ngalawan raja orok éta. Kumaha hasilna urang baris geura ningali; sabab di dieu pajeulitna anyar mimiti asup kana urusan karajaan-karajaan ieu, sarta palaku-palaku anyar diasupkeun kana panggung sajarah.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Raja Kidul

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.

Pikeun ngagambarkeun léngkah-léngkah panungtungan Rusia, sarua jeung ngagambarkeun léngkah-léngkah panungtungan raja nubuat ti kidul. Hiji ciri nubuat tina raja rohani ti kidul anu mucunghul dina sajarah nubuat dina waktu ahir taun 1798—nyaéta kumaha éta ngahontal tungtungna. Éta ogé mangrupa ciri nubuat tina raja ti kalér, jeung nabi palsu. Unggal tina tilu kakawasaan anu mingpin dunya ka Armageddon miboga tungtung anu sacara husus diidéntifikasi dina Firman Allah. Naon waé anu kajadian ka Putin jeung Rusia, éta bakal geus dilambangkeun ku garis-garis baheula raja ti kidul.

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.

Conto-contoh karuntuhan raja kidul rohani ditipologikeun ku karuntuhan raja kidul rohani anu kahiji, nyaéta Perancis anu ateistis dina mangsa Révolusi. Karuntuhan karajaan kidul ngawengku karuntuhan rajana kidul. Karuntuhan Napoleon sarua jeung karuntuhan Perancis, sarta sajajar jeung karuntuhan karajaan kidul saterusna, nyaéta Rusia. Rusia salaku raja kidul modéren dimimitian ku révolusi, sakumaha Perancis, salaku raja kidul, ogé dimimitian ku révolusi.

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.

Révolusi téh hiji ciri has naga, anu jadi lambang raja-raja beulah kidul. Naga, lambang utama raja beulah kidul, nyaéta Sétan, sarta nalika manéhna nyobaan ngayakeun révolusi dina ahir milénium, seuneu turun ti sawarga sarta ngancurkeun manéhna. Pemberontakanana di sawarga dina awalna téh mangrupa alfa tina pemberontakanana dina panutup milénium.

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.

Dina taun 1798, Perancis sacara profétis nyekel tahta minangka raja kidul rohani dina mangsa Révolusi Perancis. Révolusi éta nyapu ngaliwatan bangsa-bangsa di Éropa sarta tungtungna nepi ka Révolusi Rusia, anu kalayan gancang diteruskeun ku Révolusi Bolshevik dina taun anu sarua.

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).

Révolusi Rusia taun 1917 diwangun ku dua léngkah utama: Révolusi Pébruari (anu ngagulingkeun monarki Tsar, mungkas kakawasaan otokratis, sarta ngadegkeun pamaréntahan samentara di tengah mangsa kakawasaan ganda jeung kaum Soviét) jeung Révolusi Oktober (anu disebut ogé Révolusi Bolshevik, nalika kaum Bolshevik di handapeun Lenin ngarebut kakawasaan ngaliwatan kudéta, anu nyababkeun ngadegna kakawasaan Soviét sarta muka jalan ka sosialisme/komunisme).

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:

Dina analisis sajarah jeung tiori révolusionér (utamana tina sudut pandang Marxis saperti Trotsky, Luxemburg, jeung nu séjénna anu ngadamel paralél), Révolusi Perancis (1789–1799) mindeng dipandang minangka anu ngetipikeun atawa nyayagikeun hiji skéma pikeun jalanna kajadian-kajadian di Rusia. Dua léngkah dina Révolusi Perancis anu ngetipikeun fase-fase Rusia ieu nyaéta:

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.

Tahap awal nu sedeng/konstitusional (kirang leuwih 1789–1792), nu sajajar jeung Revolusi Pébruari. Tahap Perancis ieu dimimitian ku panyerangan ka Bastille, panyauran Estates-General/Majelis Nasional, panghapusan kaistiméwaan féodal, Déklarasi Hak-Hak Manusa, jeung ngadegna monarki konstitusional dina kakawasaan Girondin jeung para réformis sedeng. Ieu ngaruntuhkeun monarki absolut tapi masih nahan unsur-unsur pamaréntahan borjuis/liberal jeung struktur kakawasaan ganda/nu diparebutkeun (contona, antara Majelis jeung monarki nu masih kénéh nyésa). Kitu deui, Pébruari 1917 mungkas Tsarisme, tapi ngabalukarkeun pamaréntahan samentara borjuis jeung kakawasaan ganda babarengan jeung Soviet.
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.

Fase radikal/Jacobin (kira-kira taun 1792–1794, kalebet ngadegna Républik Kahiji, palaksanaan hukuman pati ka Louis XVI, jeung mangsa Pamaréntahan Teror dina kakawasaan Robespierre jeung para Jacobin/Komité Kasalametan Umum) saluyu jeung Révolusi Oktober (Bolshevik). Para Jacobin ngarebut kakawasaan ti kaum Girondin nu leuwih moderat ku jalan tindakan radikal, ngadéklarasikeun hiji républik, nindes kontra-révolusi, sarta ngadorong révolusi ka arah robah sosial nu leuwih jero jeung pertahanan ngalawan ancaman internal/éksternal. Ieu nyarupaan kumaha kaum Bolshevik ngagulingkeun pamaréntahan samentara, ngukuhkeun kakawasaan proletariat/diktatoriat-proletariat, sarta ngamajukeun sosialisme révolusionér.

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.

Kasaluyuan ieu nekenkeun kumaha révolusi mindeng nuturkeun hiji pola: hiji pemberontakan awal anu lega ngalawan rézim heubeul (dipingpin ku golongan moderat/kakuatan borjuis), tuluy dituturkeun ku pangrebutan kakawasaan anu leuwih ekstrim ku kaum radikal pikeun “nyalametkeun” jeung ngadalamkeun révolusi di tengah krisis. Kaum Bolshevik sorangan kalayan sadar nyokot conto tina conto Perancis, ku ningali pemberontakan Oktober maranéhna minangka sarupa jeung kudéta Jacobin—anu diperlukeun pikeun nyegah kontra-révolusi sarta ngawujudkeun poténsi révolusi éta.

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.

Tipologi ieu katingali dina karya-karya saperti History of the Russian Revolution karangan Trotsky (anu sacara écés ngabandingkeun fase kakawasaan ganda di Rusia jeung dinamika anu sarupa di Perancis) jeung tulisan-tulisan Rosa Luxemburg ngeunaan kajadian-kajadian di Rusia, tempat manéhna nyatet yén période kahiji Révolusi Rusia (Maret–Oktober) nuturkeun skéma révolusi Perancis (jeung Inggris), kalayan pangambilalihan kakawasaan ku Bolshevik sajajar jeung naékna Jacobin.

Jesus always illustrates the end with the beginning, and the demise of Napoleon as the first spiritual king of the south followed the waymarks at the beginning of the revolution, and in so doing represented the demise of the Soviet Union.

Isa salawasna ngagambarkeun ahir ku awal, jeung ragragna Napoleon minangka raja rohani kidul anu kahiji nuturkeun tanda-tanda jalan dina awal révolusi, sarta ku kituna ngawakilan ragragna Uni Soviét.

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.

Runtuhna Napoleon anu progresif (saléngkah-saléngkah) raket pisan saluyu jeung kamunduran bertahap Uni Soviét sarta ragragna dina taun 1991, dina kerangka tipologis anu sarua, tempat dua fase Révolusi Prancis ngagambarkeun ti heula tahapan Pébruari jeung Oktober 1917 dina Révolusi Rusia. Kasaruaan éta ngalegaan nepi ka fase konsolidasi pascaradikal (Bonapartisme) jeung bubukana anu teu bisa dihindarkeun. Ieu dumasar boh kana pola-pola sajarah umum boh kana analisis Marxis (utamana Trotsky dina The Revolution Betrayed jeung karya-karya nu patali), anu nganggap Napoleon minangka arkétipe Bonapartisme: hiji rézim jalma kuat anu mucunghul sanggeus puncak radikal hiji révolusi, ngajaga kasaimbangan di antara kelas-kelas, miara hasil-hasil struktural poko tina révolusi éta (bari neken dorongan démokratisna), ngawangun hiji kakaisaran pribadi/militér-birokratis, kaleuleuwihan ngalegaan, tuluy ngalaman ragrag bertahap anu nyababkeun restorasi sawaréh kana tatanan heubeul.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Naékna Bonapartist Napoleon Sapatemon jeung Konsolidasi Stalinis

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.

Sanggeus fase radikal Jacobin jeung réaksi Thermidorian (1794), teras pamaréntahan Directory anu teu ajeg (1795–1799), kudéta 18 Brumaire ku Napoleon (1799) ngadegkeun Consulate, tuluy Kakaisaran (1804). Anjeunna ngodifikasi sarta nyebarkeun hasil-hasil révolusionér borjuis (Kode Napoléon, ahirna hak-hak istiméwa féodal, nagara anu kuat jeung tersentralisasi), tapi éta sadayana ditalukkeun kana pamaréntahan otoriter, kamulyaan militér, jeung hiji élit anyar.

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.

Sanggeus fase radikal Bolshevik/Oktober jeung percobaan-percobaan awal Soviét, kamerosotan birokratis mimiti lumangsung (utamana ti pertengahan taun 1920-an). Konsolidasi kakawasaan Stalin ngéléhkeun Oposisi Kénca, maksakeun “sosialisme dina hiji nagara,” sarta ngawangun diktator pulisi/militer-birokratis. Ékonomi nu direncanakeun jeung harta banda nu dinasionalisasi (hasil-hasil inti Oktober) tetep dipiara, tapi dijieun pakakas pikeun hiji kasta nu boga kaistiméwaan, sedengkeun internasionalisme ditinggalkeun.

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).

Dina duanana kasus, énérgi révolusionér téh “dibekukeun” tuluy dialihkeun kana kakawasaan nagara jeung ékspansi dina panangan hiji tokoh atawa aparatus tunggal (Trotsky sacara écés nyebut rézim Stalin minangka hiji wangun “Bonapartisme Soviét,” anu leuwih deukeut kana Kakaisaran Napoleon tibatan kana Konsulat).

The Step-by-Step Collapse

Ambrukna Léngkah demi Léngkah

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.

Ieu mangrupa kasaluyuan inti—kamunduran téh lain hiji kajadian ngadadak wungkul, tapi runtuyan erosi anu lumangsung silih gentos, disababkeun ku ékspansi anu kaleuleuwihan, kontradiksi internal, kubangan militér, leungitna kakawasaan kana wewengkon pinggiran, réformasi anu gagal, sarta bubarna ahir/pamulihan.

Napoleonic side (1812 to 1815)

Sisi Napoléonik (1812 dugi ka 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: Invasi nu mawa cilaka ka Rusia—Grande Armée (600.000 prajurit) ruksak parna ku logistik, usum tiris, jeung lalawanan. Titik balik nu katastrofik; leungitna gengsi jeung tanaga manusa dina skala badag.
1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

1813: Kabentuk koalisi ngalawan anjeunna; éléh di Leipzig (“Perang Bangsa-Bangsa”)—leungitna sekutu-sekutu Jérman jeung wewengkon-wewengkonna; kakaisaran mimiti nyirorot.
1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

1814: Pasukan Sekutu nyerang ka tanah inti Perancis; Paris ragrag; Napoleon turun tahta sarta dibuang ka 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: Mulang sakeudeung (Saratus Poé), kakalahan ahir di Waterloo; pangasingan permanén ka St. Héléna; monarki Bourbon dipulihkeun deui (pangbalikan réaksionér kana kamajuan révolusionér, sanajan henteu sagemblengna—sawaréh parobahan dina widang hukum/administratif tetep nyésa).

Soviet side (1970s to 1991)

Pihak Soviét (taun 1970-an nepi ka 1991)

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

Ahir taun 1970-an–1980-an: stagnasi ékonomi (“zastoi” dina mangsa Brezhnev), kakurangan anu kronis, katukang dina widang téknologi, sarta perlombaan pakarang anu ngalumpuhkeun jeung AS/NATO—kaluwihan beban sistemik mimiti ngoréhan jero ékonomi nepi ka kosong.
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: perang Afghanistan—“Viétnam”-na Soviét; kaayaan nyangkut nu ngocorkeun sumber daya, sumanget, jeung martabat internasional (catet paralél ironisna: Napoléon diruksak di Rusia; USSR dikuras getihna dina medan perang anu kasar tur pageuh nolak).
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: réformasi perestroika/glasnost-na Gorbachev (usaha pikeun “nyalametkeun” sistem, sarupa jeung sababaraha panyaluyuan ahir jaman Napoleon) malah ngungkabkeun sarta ngagancangkeun kontradiksi; nagara-nagara satelit Blok Wétan ngabandungan sarta mecut leupas (Tembok Berlin ragrag tanggal 9 Nopémber 1989, rézim-rézim ruksak di sakuliah 1989–1990)—leungitna “kakaisaran luar,” pas pisan sarua jeung leungitna nagara-nagara sekutu ku Napoleon.
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: Krisis nasionalis internal, républik-républik ngadéklarasikeun kadaulatan; kudéta golongan garis keras dina Agustus 1991 gagal pisan; Gorbachev mundur dina 25 Désémber 1991; USSR bubar jadi 15 nagara. Saterusna lumangsung restorasi kapitalis (terapi kejut jaman Yeltsin, oligark, privatisasi)—sarua jeung restorasi Bourbon: unsur-unsur kelas prarevolusionér (atawa padanan-padananana) mulang deui, ngabatalkeun hubungan-hubungan hak milik révolusionér sacara lengkep bari tetep nahan sawatara wangun administratif.

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.

Dina duanana, “kakaisaran” (Sistem Kontinental Perancis sabalikna pangaruh Blok Wétan Soviét/COMECON) mekah ti jero ka luar, burukna internal beuki ngagancang, krisis panungtungan nembongkeun kakosonganana, sarta kakuatan sosial heubeul negeskeun deui dirina (monarki/kapitalisme). Bonapartisme kabuktian teu bisa dipertahankeun—“piramida anu saimbang dina pucukna,” sakumaha ceuk Trotsky—lantaran éta nangtung dina panindesan kana dasar démokratis révolusi bari ngajaga (tapi ngadistorsikeun) dasar ékonomina di tengah tekanan éksternal anu mumusuhan. Runtuhna Soviét lain hiji hal anu “dadakan” lamun ditempo dina panempoan jangka panjang, tapi mangrupa puncak tina buruk internal anu beuki ngaronjat, sakumaha kakaisaran Napoleon ogé henteu musna sapeuting, tapi laun ngikis ngaliwatan éléh anu silih susul nepi ka restorasi.

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.

Awal jeung ahirna Perancis sarta Uni Soviét saluyu jeung kasaksian Raja Uzia jeung Ptolemeus. Ptolemeus IV Philopator meunang kameunangan anu mutuskeun dina Patempuran Raphia (217 SM) ngalawan raja ti kalér (Antiochus III), tapi “manéhna moal dikuatkeun ku éta”—anjeunna milih damai tibatan neraskeun kaunggulanana, balik kana kahirupan mewah jeung ngagungkeun diri, tuluy (sakumaha catetan anu dilestarikeun dina 3 Maccabees 1–2) Ptolemeus ngadatangan Yerusalem sanggeus kameunanganana. Ku sabab haténa ngagedéan, anjeunna nyoba asup ka Rohangan Nu Maha Suci tur ngahaturkeun kurban ku dirina sorangan—hiji kalakuan ngarebut hak jeung ngalawan ka Allah nu sajati. Manéhna ditarajang ku hukuman ilahi (lumpuh), dihina, sarta tuluy malik kana panganiayaan ka umat Allah. Sanggeus éta, pamaréntahanana jadi pamaréntahan anu terus mudun: karuksakan moral, pambrontakan internal, jeung leungitna kakuatan nepi ka pupusna. Ieu téh eunteung anu pas pisan tina Raja Uzia (2 Tawarikh 26:16–21) anu haténa ngagedéan sanggeus kasuksesan militér, anu tuluy asup ka Bait Allah pikeun ngaduruk menyan (ngarebut hak para imam) sarta ditarajang ku kusta dina tarangna, anu mangrupa pangadilan anu kabuka tur katingali ku umum. Ti harita Uzia hirup dina kakurungan jeung papisah, kapisahkeun tina Bait PANGERAN, nepi ka pupus—hiji pupus anu lalaunan jeung panjang, lain karuksakan anu saketika.

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.”

Duanana ogé raja-raja kidul anu kasombonganna nembong dina panyusupan ka Bait Allah di Yerusalem, dituturkeun ku hiji tungtung anu maju saeutik-saeutik sarta ngikis, lain rubuh saketika. Ieu téh pola tipologis pikeun unggal “raja kidul” saterusna.

1798: France Becomes the Spiritual King of the South

1798: Perancis Jadi Raja Kidul sacara rohani

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.

Dina “mangsa ahir” (1798), Perancis anu ateistis (kakawasaan anu kakara nembongkeun sipat-sipat rohani Mesir—panolakan sacara kabuka ka Allah, saperti dina Wahyu 11:8) ngadorong raja ti kalér (Kapausan) ku cara nyekel Paus jadi tawanan. Napoleon mangrupakeun perwujudan militér tina dorongan éta. Perancis ngagem makuta ti kidul dina taun 1798, sabab ngajungjung sumanget ateistis anu sarua jeung anu kungsi diwujudkeun ku Mesir baheula.

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.

Nanging sakumaha Ptolemy teu bisa “ngamangpaatkeun sapinuhna kameunanganna,” fase radikal Révolusi Perancis ogé teu sanggup ngajaga atawa ngéspor sacara lengkep hasil-hasilna. Makuta kidul teras dipindahkeun ka hareup nalika filsafat ateisme jadi leuwih asak sarta manggihan sora pamaréntahan anu anyar.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Simbol Kapamingpinan Progresif: Napoleon nepi ka Lenin nepi ka 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.

Tiluan ieu lain kajadian acak; ieu téh panungtungan-panungtungan anu maju bertahap—masing-masing ngagambarkeun hiji tahapan salajengna dina lintasan raja kidul nuju ka pembubaranana sorangan anu lalaunan. Napoleon—lambang agung anu kahiji sanggeus 1798. Unggul di Mesir (kidul sacara harfiah), manéhna ngalampahkeun kaleuleuwihan (kampanye Rusia taun 1812 mangrupa musibah anu ngamimitian runtuyan karugian) kana kakaisaran pinggiranna léngkah demi léngkah (1813–1814), ngalaman kakalahan pamungkas (Waterloo 1815), sarta diasingkeun dua kali. Napoleon ngagambarkeun karuntuhan anu maju bertahap, lumangsung dina sababaraha fase—sarua pisan jeung Ptolemy jeung Uzziah.

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 ngarebut makuta dina Revolusi Oktober 1917. “Dorongan” Bolshevik neraskeun perang ngalawan tatanan heubeul (kaasup kakawasaan agama). Tapi fase radikal éta teu bisa mapagkeun kaayaan sangkan ajeg; kaséhatan Lenin sorangan ruksak ti mimiti kénéh, sarta sistemna mimiti ngabirokratisasi.

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, nu ngahijikeun (Bonapartisme Soviét), “ngabekukeun” révolusi jadi hiji kakaisaran militér-birokratis, ngajaga kauntungan inti (ékonomi anu dinasionalisasi, paralél anti-feodal kana Code Napoleon), tapi ngabalikeun kakawasaan ka jero (purges) jeung ka luar (ékspansi). Sanajan kitu, haténa ngagedéan dina ateisme; éta sistem moal sabenerna sanggup “ngamangpaatkeun kameunanganana sajembarna-jembarna.” Kaleuleuwihan ngalegaan (Afghanistan, paralél kana Rusia-na Napoleon), stagnasi, réformasi anu gagal (perestroika téh usaha panungtungan anu pinuh ku putus asa), leungitna nagara-nagara satelit (1989–90 = leungitna “sekutu”), jeung bubarna ahirna (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).

Ragragna Uni Soviét teu ngadadak, tapi lumangsung saeutik-saeutik—sacara progresif—luyu pisan jeung kumaha kakaisaran Napoleon ngikis léngkah demi léngkah, sarta kumaha pamaréntahan Ptolemy jeung Uzziah layu sanggeus momen kasombonganana ka Bait Allah. “Raja” kidul anu “rohani” (ateisme dina wangun pamaréntahan) narima pangadilan anu nyangsaya sorangan: dikosongkeun ti jero, teu mampuh deui ngajaga kabohongan éta, tuluy disapu ku gerak tandingan ti raja kalér (hudangna deui Kakapaan dina kakosongan éta).

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.

Révolusi Perancis (dua léngkah) ngagambarkeun Révolusi Rusia (Pébruari jeung Oktober/Bolshevik). Bonapartisme Napoléon jeung karuntuhanana anu lumangsung saeutik-saeutik ngagambarkeun konsolidasi Stalinis jeung karuntuhan progresif Soviét. Sakabéhna téh mangrupa palaksanaan modérn tina garis raja kidul dina Daniel 11, ti kagagalan Ptolemy di Raphia jeung kasombonganana ka Bait Allah, ngalangkungan dosa Uzziah anu sarua jeung ahirna anu laun, nepi ka Perancis dina 1798 jeung ahli warisna anu ateistis (mangsa Lenin–Stalin) anu teu sanggup nguatkeun dirina ku kameunangan-kameunanganana.

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, pangadeg radikal atawa nu ngarebut kakawasaan (sajajar jeung naékna Jacobin/Bolshevik; fase “ngadorong” sanggeus 1917, sarua jeung Konsulat awal Napoleon sanggeus Brumaire). Stalin nyaéta nu ngahijikeun sacara Bonapartist (pangawangun kakaisaran Soviét, pembersihan, kameunangan dina Perang Dunya II, puncak Perang Tiis; haténa diangkat ku ateisme, tapi teu sanggup sagemblengna “nguatkeun” kameunangan éta pikeun jangka panjang—mimitian aya kaleuleuwihan jangkauan).

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 nya éta pamingpin “thaw” pasca-puncak (1953–1964): ngécé Stalin (Pidato Rusiah 1956), ngalaan sawatara korupsi, nyobaan réformasi anu kawates, tapi gagal ngabéréskeun kontradiksi sistemik. Ieu sajajar jeung hiji fase “Thermidorian” atawa mimiti kamunduran—ngalonggarkeun téror bari struktur inti anu ateis tetep kénéh aya, sanajan kitu préstise beuki luntur (contona, kahinaan Krisis Rudal Kuba 1962 ngagambarkeun kakalahan-kalahan leutik Napoléon saméméh nu gedé-gedé).

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 téh réformator nu putus asa (1985–1991), kalawan perestroika (restrukturisasi) jeung glasnost (kabuka) minangka tarékah pamungkas pikeun “nyalametkeun” sistem éta, tapi éta malah ngagancangkeun karuntuhna—leungitna Blok Wétan (1989 Tembok Berlin), jeung pabalatak ti jero. Ieu téh pananda “tungtung progresif” nu pangécésna: sarupa jeung usaha-usaha panyaluyuan panungtungan Napoleon saméméh invasi taun 1814, atawa kamunduran Ptolemy/Uzziah nu lumangsung lila sanggeus kasombongan di Bait Allah. Konkordat/pasamoan Gorbachev taun 1989 jeung Paus Yohanes Paulus II (raja kalér) ngalambangkeun kakalahan rohani—ateisme raja kidul tunduk ka bangkiténa deui kakawasaan kapapaan.

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 téh tokoh bubaran pamungkas (ti taun 1991 saterusna) anu mingpin perlawanan kana kudéta Agustus 1991, tuluy jadi présidén Rusia, ngawaskeun bubarna USSR (Désémber 1991), privatisasi “shock therapy”, jeung pamulihan kapitalisme. Anjeunna ngawakilan tungtung anu kacau sarta sabagian “restorasi” unsur-unsur saméméh révolusi (kapitalisme oligarkis, saperti mulihna Bourbon sanggeus Napoléon). Karaton raja kidul disapu nepi ka leungit, ngalaksanakeun Daniel 11:40 ngeunaan panaklukan ku angin puyuh ku pihak kalér (Kapapaan ngaliwatan aliansi AS).

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.”

Tipologi nekenkeun pangadilan anu nyésa lila, léngkah demi léngkah, lain ragrag sakedapan, sakumaha kameunangan Ptolemaios IV di Raphia nyababkeun kasombongan, nembus ka Bait Allah, katibanan ku Allah, jeung kamunduran anu lalaunan; Uzia dipisahkeun ku kusta nepi ka pupusna; rugi-rugi Napoleon anu lumangsung dina sababaraha tahap (Rusia, Leipzig, Paris, Elba, Waterloo). Garis Soviét nangtukeun puncak kakuatan dina mangsa Stalin, pangorongan anu beuki lumangsung dina mangsa thaw Khrushchev anu ngébréhkeun retakan dina sistem. Tuluy stagnasi jaman Brezhnev, sarta tuluy reformasi Gorbachev jadi pangagancang; jaman Yeltsin ngalengkepan panyapuan éta (USSR bubar, wangun pamaréntahan ateisme lekasan). “Haté jadi unggul” nembongan sapanjang éta garis (panantangan ateistik), tapi teu aya anu “ngamangpaatkeun kameunangan sacara saoptimalna.”

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.

Ahir para raja kidul téh lumangsungna bertahap; karuksakan Iblis dimimitian dina salib, sarta ahirna anjeunna diasingkeun salila 1.000 taun, tuluy anjeunna paéh.

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.

Tuluy kuring ningali hiji malaikat turun ti sawarga, nyepeng konci jurang anu taya dasarna jeung hiji ranté anu gedé dina leungeunna. Tuluy anjeunna nyekel naga éta, nyaéta oray kolot, anu disebut Iblis jeung Setan, sarta meungkeut anjeunna salila sarébu taun, tuluy ngalungkeun anjeunna ka jero jurang anu taya dasarna, terus nutup anjeunna di dinya jeung méré cap ka anjeunna, supaya anjeunna ulah deui nyasabkeun bangsa-bangsa nepi ka genepna sarébu taun éta; sanggeus éta, anjeunna kudu dileupaskeun sakeudeung.

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.

Jeung kuring ningali tahta-tahta, sarta maranéhna calik dina eta, jeung pangadilan dipasrahkeun ka maranéhna; sarta kuring ningali jiwa-jiwa jalma-jalma anu dipancung ku lantaran kasaksian ngeunaan Yesus, jeung ku lantaran firman Allah, sarta anu henteu nyembah ka sato galak éta, atawa ka gambarna, sarta henteu narima tandana dina tarangna atawa dina leungeunna; jeung maranéhna hirup sarta marentah babarengan jeung Kristus salila sarébu taun. Tapi sesa jalma-jalma paéh henteu hirup deui nepi ka sarébu taun éta réngsé.

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.

Ieu teh hudang deui nu kahiji. Bagja jeung suci jalma anu boga bagian dina hudang deui nu kahiji; ka jalma-jalma kitu maot nu kadua teu boga kawasa, tapi maranéhna bakal jadi imam-imam Allah jeung Kristus, sarta bakal marentah babarengan jeung Mantenna sarébu taun.

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.

Jeung lamun sarébu taun éta geus béak, Iblis bakal dileupaskeun tina panjarana, sarta bakal kaluar pikeun nyasabkeun bangsa-bangsa anu aya di opat juru bumi, Gog jeung Magog, pikeun ngumpulkeun maranéhna kana peperangan; jumlah maranéhna téh saperti keusik di laut. Jeung maranéhna naék nutupan lega bumi, sarta ngurilingan pasanggrahan jalma-jalma suci jeung kota anu dipikaasih; tuluy seuneu turun ti Allah ti sawarga, jeung ngabasmi maranéhna. Jeung Iblis anu geus nyasabkeun maranéhna dialungkeun kana talaga seuneu jeung walirang, tempat sato galak jeung nabi palsu aya, sarta maranéhna bakal disiksa beurang jeung peuting salalanggengna. Wahyu 20:1–10.

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

Urang bakal neruskeun paniténan urang ngeunaan raja kidul dina Daniel pasal sabelas, ayat sabelas nepi ka lima belas dina artikel salajengna.

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.

Majalah The Time of the End dipedalkeun dina taun 1996, sarta éta ngawakilan nubuat tina kitab Daniel anu dibuka segelna dina taun 1989. Anyar-anyar ieu, majalah éta dibaca ku ChatGPT sarta dipénta pikeun nganalisis peran Ukraina dina sajarah ayat kaopat puluh sakumaha digambarkeun dina éta majalah. Di handap ieu mangrupa rincian tina éta majalah anu geus aya dina catetan umum salila tilu puluh taun. Petikan kahiji tina tulisan Ellen White dina éta majalah nyaéta Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Tinjauan Umum: Ukraina dina Kerangka Nubuat

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.

Dina kerangka nubuat majalah ngeunaan Daniel 11:40–45, Ukraina dibahas dina patalina jeung ambrukna Uni Soviét sarta perjuangan antara Kapapaan (raja ti kalér) jeung komunisme ateistis (raja ti kidul). Ukraina dipidangkeun minangka medan pertarungan agama jeung géopolitik anu utama dina tahap-tahap panutup perang-perang proksi, hususna dina patalina jeung Garéja Katolik Ukraina sarta legalisasina sanggeus mangtaun-taun diteken dina kakawasaan pamaréntahan Soviét.

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.

Majalah éta nampilkeun Ukraina minangka bagian tina kacumponan nubuat anu leuwih lega dina Daniel 11:40, ku ngajelaskeun kasapuan raja kidul ngaliwatan hiji aliansi Vatikan–Amérika Sarikat. Ukraina dipidangkeun minangka bukti melemahnya ateisme Soviét jeung bangkitna deui pangaruh Katolik di Éropa Wétan.

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

Ukraina dina Perang antara Raja Kalér jeung Raja Kidul

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).

Majalah éta ngajarkeun yén raja kidul téh ateisme, anu mimiti ngawujud dina Perancis (1798) sarta engké dina Rusia Soviét. Raja kalér téh kapausan, sarta Daniel 11:40 ngajelaskeun hiji perang rohani anu dimimitian dina taun 1798 jeung ngahontal puncakna dina ragragna Uni Soviét dina taun 1989. Ukraina mucunghul dina kontéks ieu minangka bagian tina blok Soviét anu disapu jauh dina minuhan Daniel 11:40. Publikasi éta nampilkeun ragragna Uni Soviét minangka léngkah kahiji dina cageurna tatu paéh Kapausan (Wahyu 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Panindesan Garéja Katolik Ukraina (Sumber Nu Dicutat)

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

Majalah éta ngawengku dokuméntasi sékulér ngeunaan panganiayaan ka umat Katolik dina mangsa kakawasaan Soviét.

From Time Magazine, December 4, 1989:

Ti majalah Time, 4 Désémber 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.”

Sanggeus Perang Dunya II, panganiaya anu kejem sanajan umumna henteu pati loba maéhanana sumebar ka Ukraina jeung blok Soviét anyar, mangaruhan jutaan umat Katolik Roma jeung Protestan, kitu deui umat Ortodoks.

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

Ukraina diidéntifikasi minangka hiji wewengkon utama tempat Katolik diteken dina mangsa komunisme.

Legalization of the Ukrainian Catholic Church

Pangalegalan Garéja Katolik Ukraina

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

Salah sahiji pokok utama dina sawala ngeunaan Ukraina nyaéta legalisasi Garéja Katolik Ukraina anu geus lila dilarang.

From Life Magazine, December 1989:

Tina Majalah Life, Désémber 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.”

“Tilu uskup Katolik anyar anyar kénéh ditetepkeun di Cékoslowakia. Jeung dina bulan ieu Gorbachev patepung jeung Paus Yohanes Paulus II dina mangsa kunjungan ka Italia—ieu téh patepungan langsung kahiji antara para pamingpin Kremlin jeung Vatikan. Pasamoan-pasamoan éta bisa waé ngabalukarkeun légalna Garéja Katolik Ukraina nu geus lila dilarang di U.S.S.R.”

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

Tina U.S. News & World Report, 11 Désémber 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.”

“Hudangna deui kabébasan agama dipiharep bakal ngawengku dicabutna larangan resmi kana Garéja Katolik Ukraina anu anggotana lima juta jiwa, anu geus sanggup bertahan sacara bawah tanah ti saprak taun 1946 nalika Stalin maréntahkeun sangkan éta garéja dilebur kana Garéja Ortodoks Rusia. Kéngingkeun legalisasi pikeun Garéja Ukraina geus jadi tujuan utama paus.”

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.

Majalah éta nampilkeun ieu minangka bukti ngaleuleusna kakawasaan ateistik sarta mulihna deui kakawasaan Katolik. Ieu diidéntifikasi minangka hasil langsung tina tekanan diplomatik Vatikan, sarta ditepikeun minangka hiji tonggak dina minuhan Daniel 11:40, ku netepkeun Ukraina minangka conto anu katingali tina meunangkeun deui pangaruhna Kapapaan di wewengkon urut komunis.

Ukraine as Evidence of the Papacy’s Advance

Ukraina minangka Bukti Maju‑méroné Kapapaan

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.”

Ragragna komunisme lain saukur robahan pulitik, tapi minangka kakalahan rohani tina ateisme, kamajuan géopolitik Kapapaan, jeung awal mulihna Kapapaan kana kakawasaan dunya. Ukraina jadi hiji studi kasus dina ngabongkar panindesan agama Soviét sarta kameunangan strategis Roma di Éropa Wétan. Ieu ngawakilan parobahan anu katingali ti ateisme anu dipaksakeun ka mulihna kawibawaan Katolik sarta legalisasi Garéja Katolik Ukraina diposisikeun minangka konfirmasi profétik yén raja kalér keur nyapu jauh raja kidul “saperti angin puyuh.”

Ukraine and the Broader Prophetic Sequence

Ukraina jeung Runtuyan Nubuat anu Leuwih Jembar

1798 – Papacy receives deadly wound.

1798 – Kapapaan nampi tatu nu matak paéh.
1917 – Atheism relocates to Russia (Bolshevik Revolution).

1917 – Ateisme ngalih ka Rusia (Révolusi Bolshevik).
1989 – Soviet Union collapses.

1989 – Uni Soviét bubar.
Ukraine – Catholic Church legalized.

Ukraina – Garéja Katolik dilegalkeun.
Papacy regains geopolitical influence.

Kapapaan meunang deui pangaruh géopolitik.
United States eventually comes under Papal influence (Daniel 11:41).

Amérika Sarikat ahirna asup ka pangaruh Kapapaan (Daniel 11:41).
Entire world follows (Daniel 11:42–43).

Sakumna dunya nuturkeun (Daniel 11:42–43).

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

Ukraina merenah dina tahapan 3–4 minangka bagian tina transisi antara ateisme Soviét jeung pangaruh Kapapaan anu dipulihkeun.

Sources Referenced in Ukraine Discussion

Sumber-Sumber anu Dirujuk dina Sawala ngeunaan Ukraina

Jeff Pippenger (primary theological framework)

Jeff Pippenger (raraga teologis utama)

Spirit of Prophecy

Roh Nubuat

The Great Controversy

Pasulayan Agung
Selected Messages

Pesen-pesen Pilihan
Testimonies for the Church

Kasaksian pikeun Garéja

Secular Press

Pers Sekuler

Time Magazine

Majalah Time
Life Magazine

Majalah Kahirupan
U.S. News & World Report

Warta A.S. jeung Laporan Dunya

Ukraine is mentioned in connection with:

Ukraina disebatkeun patalina jeung:

Post-World War II Catholic persecution

Panganiayaan Katolik sanggeus Perang Dunya II
Underground survival of the Ukrainian Catholic Church

Kasalametan dina jero taneuh Garéja Katolik Ukraina
Gorbachev–Vatican diplomacy

Diplomasi Gorbachev–Vatikan
Legal restoration of Catholic hierarchy

Pamulihan légal tina hirarki Katolik

Summary of Ukraine’s Role in the Newsletter

Ringkesan Peran Ukraina dina Warta Béja éta

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.

Ukraina téh mangrupa benteng Katolik anu ditindes dina kaayaan ateisme Soviét. Legalisasi Garéja Katolik Ukraina nandakeun ngaleuleusna raja kidul. Pangaruh Vatikan di Ukraina némbongkeun hudangna deui Kapapaan, sarta parobahan kaagamaan di Ukraina jadi bukti anu nyata yén Daniel 11:40 keur kajadian. Kajadian-kajadian anu patali jeung Ukraina ngawangun bagian tina léngkah kahiji dina cageurna tatu maut Kapapaan. Ku kituna, Ukraina dipidangkeun lain minangka hiji kajadian pulitik anu nyorangan, tapi minangka hiji tanda profétik dina gerakan-gerakan panungtungan Daniel 11.