Panium - Number Eighteen | English and Turkmen Side by Side

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.

Biz indi Daniel 11-iň on ikinji aýatynyň käbir netijelerine serederis, soňra bolsa miladydan öňki 200-nji ýylda Panium söweşinde amala aşan on birinji aýatlardan on bäşinji aýatlara çenli taryha “250” ýylyň üç çyzygyny girizeris. Miladydan öňki 457-nji ýylda başlan “250” ýylyň çyzygy, Rafiýa söweşi bilen başlanýan we Panium söweşi bilen tamamlanýan döwrüň ortasynda, miladydan öňki 207-nji ýylda tamam bolýar. Neronyň çyzygyndaky “250” ýyl 313, 321 we 330-njy ýyllar bilen görkezilen Konstantiniň üç ädimli taryhy bilen tamamlanýar. Amerikanyň Birleşen Ştatlarynyň “250” ýyly 2026-njy ýylyň 4-nji iýulynda tamamlanýar.

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.

Neronyň çyzygy ilki Amerikanyň Birleşen Ştatlarynda, soňra bolsa dünýäde haýwanyň keşbiniň synag wagtynyň taryhyny aňladýar. Miladydan öňki 457-nji ýylyň çyzygy Trumpy harby taýdan iki söweşiň arasynda ýerleşýän bir orta nokada goýýar. 1776-njy ýyldan uzalýan döwür hem Trumpyň soňky prezidentligi üçin bir orta nokady belleýär. Bu çyzyklary degişli ornuna ýerleşdirmek üçin ilki bilen on ikinji aýata, şeýle hem Russiýanyň we Putiniň ýykylşyna ýüzleneris. Soňra “250” ýylyň üç çyzygyna, ondan soň Hasmoneý dinastiýasynyň çyzygyna geçeris. Şol çyzyklar ýerleşdirilenden soň, Petri Panium bilen sazlaşykda ýerleşdireris. Şol çyzyklar ýerbe-ýer edilende, 2020-nji ýylyň 18-nji iýulyndaky habaryň nähili düzedilip yglan edilmelidigini we onuň Yoel kitabynyň habarydygyny tanap bilmelidiris.

King Uzziah of Judah & Ptolemy King of Egypt

Ýahuda patyşasy Uzzýa we Müsüriň patyşasy Ptolemeý

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.

Rafiýa söweşinde on birinji aýaty ýerine ýetiren taryh Uzziýa patyşanyň taryhy bilen laýyk gelýär. Işaýa arassalanyp, soňky ýagşyň habaryny yglan etmäge ygtyýarly edilende, onuň çagyrylyşy Uzziýa patyşanyň ölen ýylynda boldy.

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.

Uziýa patyşanyň ölen ýylynda men hem Rebbiň beýik we ýokary galdyrylan tagtda oturandygyny gördüm; Onuň lybasy ybadathanany doldurýardy. Işaýa 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.

Uzzyýanyň ölümi, onuň Rafiýa söweşindäki ýeňişden soň dessine Ptolemeýiň gozgalaňyna gabat gelýän we şoňa kybapdaş bolan gozgalaňy ýüze çykarmagy bilen öňünden alamatlandyryldy. Uzzyýa bilen Ptolemeý, ýüregi ulalan günorta patyşasynyň nyşanlary bolup, döwlet häkimiýetini ybadathana häkimiýeti bilen birleşdirmäge synanyşmak arkaly gozgalaň edýärler. Uzzyýa ybadathana bilen döwleti birleşdirmäge synanyşanda, onuň maňlaýyndaky mergi ýyrtyjynyň nyşanynyň nusgasyny aňladýardy.

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.

Üçünji perişde olaryň yzyna düşüp, belent ses bilen şeýle diýdi: Eger-de kim haýwana we onuň şekiline tagzym etse hem-de onuň nyşanyny maňlaýynda ýa-da elinde kabul etse, şol hem Hudaýyň gaharynyň käsesine garyşdyrylman guýlan gazap şerabyny içer; ol mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot we kükürt bilen azap ediler. Olaryň azabynyň tüssesi ebedilik ebedine göteriler; haýwana we onuň şekiline tagzym edýänleriň hem-de onuň adynyň nyşanyny kabul edýänleriň gije-gündiz rahatlygy bolmaz. Ylham 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.

Şeýlelik bilen, Uzzýa ybadathana bilen döwleti birleşdirmäge bolan pitneçi synanyşygyndan başlap, tapgyrlaýyn ölümi aňladýar. Soňra ol ogly bilen on bir ýyl dowam eden ygtyýary kemelen bilelikdäki şalyk edişi aňladýar. Uzzýa pitnesinden soň on bir ýyl ýaşady. Onuň pitnesiniň başlangyjy ybadathana bilen döwletiň birleşdirilýän we haýwanyň nyşanynyň mejbury kabul etdirilýän Ýekşenbe kanunyny alamatlandyrýar. On bir ýyl soň ol aradan çykdy; bu bolsa şöhratly ýurt bolan, ýagny Amerikanyň Birleşen Ştatlary bolan günorta patyşalygy Ýahudanyň patyşasy hökmünde onuň şalyk edişiniň soňuny aňladýar.

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.

Ptolemeý bilen pygamberlik gatnaşygynda Uzziýa Ýahudany, şöhratly ýurdy we dinden çykan protestantizmi aňladýar; Ptolemeý bolsa Müsri aňladýar, ol bolsa diny spiritizm bolan aždarha güýjüdir. Bu iki patyşa özara ugurdaş çyzyklar hökmünde garalanda, Uzziýa şöhratly ýurduň mysaly bolmakdan çykýar we ikisi bilelikde iki milletiň nyşanyna öwrülýär. Müsr bilen Ýahuda spiritizm bilen dinden çykan protestantizmiň dinleriniň nyşanlarydyr. Olar döwletiň we ybadathananyň nyşanydyr. Bir nyşan hökmünde sazlaşan mahalynda olaryň aňladýan döwlet usuly bilen ybadathana usuly, Midýalylar bilen Parslar bolşy ýaly, Fransiýanyň Müsri we Sodomy bolşy ýaly, Amerikanyň Birleşen Ştatlarynyň respublikan we protestant şahalary bolşy ýaly, Ysraýyl bilen Ýahudanyň demirgazyk we günorta patyşalyklary bolşy ýaly, şeýle hem butparaz Rim bilen papalyk Rimi bolşy ýaly, öz içine iki milleti alýar. Iki patyşalygyň nyşany hökmünde olar pygamberlik taýdan Iýerusalimdäki ybadathana arkaly biri-birine baglanyşdyrylandyr, çünki Uzziýa hem, Ptolemeý hem Iýerusalimdäki ybadathanada gurban bermäge synanyşdylar. Ikisi hem şol bir mukaddes ýerä garşy pitne eden iki milletdir.

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.

Iki patyşanyňam gozgalaňynyň Iýerusalimdäki ybadathana bilen baglanyşykly bolandygyny belläp geçmek möhümdir; ol ybadathana Daniýeliň onunjy bapda Mesihi gören ybadathanasynyň nyşanydyr. Bu iki patyşanyň taryhlary Ukrain söweşinde gabat gelýär, şeýle etmek bilen-de olar öz şaýatlyklaryna 2014-nji ýylda başlaýarlar. Olar ikisi-de on birinji aýatda Rafiýa söweşi arkaly şekillendirilen harby ýeňişler bilen ýokary galdyryldy. Rafiýa Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň serhet zolagyny we Ýekşenbe kanunynyň üç taraplaýyn birleşigini alamatlandyrýar. Şeýle hem ol göreşiji ýygnagyň ýeňiji ýygnaga geçişiniň serhedidir.

After 2014, the richest king announced his intention to run for the presidency in 2015. In 2020 the richest king, representing the Republican horn received its deadly wound that would later be healed. In 2022 the Ukrainian War escalated. Trump then returned in fulfillment of verse thirteen, in the election of 2024. In July of 2023, a voice in the wilderness was sounded. December 31, 2023 the Protestant horn was resurrected, as was the Republican horn in the election of 2024, when Trump returned and then in 2025 the foundation test ended with the arrival of the temple test.

2014-nji ýyldan soň iň baý patyşa 2015-nji ýylda prezidentlige dalaş etmek niýetini yglan etdi. 2020-nji ýylda Respublikachy şahy aňladýan iň baý patyşa soňradan bejeriljek ölümli ýarasyny aldy. 2022-nji ýylda Ukraina urşy ýitileşdi. Soňra Trump 2024-nji ýylyň saýlawynda on üçünji aýatyň ýerine ýetmeginde gaýdyp geldi. 2023-nji ýylyň iýulynda çölde bir ses ýaňlandy. 2023-nji ýylyň 31-nji dekabrynda Protestant şahy direldi; edil şonuň ýaly, 2024-nji ýylyň saýlawynda, Trump gaýdyp gelende, Respublikachy şah hem direldi, soňra bolsa 2025-nji ýylda ybadathana synagynyň gelmegi bilen düýp synagy tamamlandy.

1989

The truths which were unsealed in 1989 was twofold. The prophetic parallels of the reform movements and the last six verses of Daniel eleven were unsealed at the same time. There are certain prophetic rules that were employed to establish the initial message of verse forty. Some of those very truths are now the key to the hidden history of the very same verse where those prophetic gems were discovered. I’ll give you an example.

1989-njy ýylda açylan hakykatlar iki taraplydy. Reforma hereketleriniň pygamberlik meňzeşlikleri we Daniýeliň on birinji babyndaky soňky alty aýat bir wagtda açyldy. Kyrkynjy aýatyň başlangyç habaryny berkitmek üçin ulanylan käbir pygamberlik düzgünleri bardy. Hut şol hakykatlaryň käbiri indi şol pygamberlik dürleriniň tapylan şol bir aýatynyň gizlin taryhynyň açarydyr. Men size bir mysal bereýin.

In 1989, there was no unified understanding in Adventism as to what the last six verses of Daniel represented. That lack of unification was twofold. There was no consensus of the meaning of the verses. Those who professed to have understanding of the verses presented human ideas mixed the theology of apostate Protestantism and Catholicism, the birthright heritage they received from their forefathers of the rebellion of 1863, when they fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion. Those individual ideas of what the verses were private interpretations, at best. Their ideas of the verses were either contradictory to basic prophetic application, and often contrary to the very premise they themselves identified of the verses.

1989-njy ýylda Daniel kitabynyň soňky alty aýatynyň nämäni aňladýandygy babatda Adventizmiň içinde bitewi bir düşünje ýokdy. Şol bitewüligiň ýoklugy iki taraplydy. Aýatlaryň manysy barada umumy ylalaşyk ýokdy. Aýatlara düşünýändigini ykrar edenler, 1863-nji ýylyň pitnesinde Yeroboamyň düýpli pitnesinde boýun egmeýän pygamberiň wezipesini ýerine ýetirendiklerinde, özlerinden öňki atalaryndan miras alan ilkinji dogluş hukugynyň mirasy bolan mürtät Protestantlygyň we Katolisizmiň ylahyýetine garylan ynsan pikirlerini öňe sürýärdiler. Aýatlaryň nämäni aňladýandygy baradaky şol aýratyn pikirler, iň gowusy, hususy düşündirişlerdi. Olaryň bu aýatlar baradaky pikirleri ýa esasy pygamberlik ulanylyşyna garşy gelýärdi, ýa-da köplenç özleriniň bu aýatlar babatda kesgitlän düýp esasy premisasynyň özüne garşy çykýardy.

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!

Aýatlarda gören zadymyz, şol alty aýatyň ählisine degişli yzygiderli bir düşünje boldy. Gören habarymyzyň şol yzygiderliligi, meniň düşünişimi beýan etmäge meni ruhlandyrdy, hatda Adventizmiň tutuşlygyna meniň düşünen zadymy ret edýändigini bilýän bolsam-da. Şol aýatlar baradaky düşünjämiz ilkinji gezek 1996-njy ýylda çap edildi, we şol ýerde öňe sürlen düşünje otuz ýylyň dowamynda wagtyň geçmegi bilen diňe has-da berkedi!

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.

Eger siz “The Time of the End” žurnalyndaky iň ilkinji salgylanmany göz öňünde tutsaňyz, onda “Testimonies”, 9-njy tom, 11-nji sahypany taparsyňyz. 9/11-den bäş ýyl öň, žurnal 9/11 bilen başlanýar. Meni ruhlandyran şol düşünjeleriň biri, kyrkynjy aýatda aýdylýan “ahyrzaman wagtynda” demirgazygyň we günortanyň patyşalarynyň göçme manydaky, ýagny ruhy güýçler bolandygyna düşünmekdi, göni manydaky güýçler däl. Şol wagtda men eýýäm Waýt uýanyň Danyýel bilen Ylham kitaplarynyň şol bir kitapdygyny we Danyýeldäki şol bir pygamberlik çyzygynyň Ylhamda Ýahýa tarapyndan dowam etdirilýändigini aýdandygyny bilýärdim. Men muny Ylham kitabyň on birinji babynda tapypdym; ol 1798-nji ýylda ahyrzaman wagtynyň töweregindäki taryhda ýerine ýetirilipdi. Waýt uýanyň şol bap baradaky düşündirişi Fransiýanyň ruhy Müsürdügini aç-açan öwredýär, edil şonuň ýaly-da ol Ylhamyň on ýedinji babynda haýwanyň üstündäki jelep aýalyň ruhy Babil bolandygyny hem örän aýdyň görkezýär.

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.

Waýtyň uýasynyň şol iki güýji kesgitlemegi «Beýik göreş» kitabyndadyr, we şol bellikler Ýahýanyň hem-de Danyýeliň şaýatlygyny özara baglanyşdyrýar. Danyýeliň kitabynyň on birinji babyndaky günortanyň patyşasynyň kesgitlemesi Müsüri dolandyrýan güýjüň özüdür, demirgazygyň patyşasy bolsa Wawilony dolandyrýan güýjüdir. Bibliýa bilen Pygamberlik Ruhu hakykaty berkitmek üçin, Danyýel bilen Ylhamy bir ýere getirip, şol pikiri subut etmekde bilelikde iş edenlerinde, bu meniň hiç haçan ýoluny ýitiren hiç bir ylahyýatça, ýa-da özbaşdak hyzmat ediş gullugynyň ýoluny ýitiren, özüni özi bellen ýolbaşçysyna tabşyryp biljek zadym däldi.

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.

Ptolemeý bilen Uzziýany Rafiýa söweşiniň we olaryň ýürekleri göterilenden soň ýüze çykýan netijeleriň nyşanlary hökmünde düşünmek, Ptolemeýiň onunjy aýatda we 1989-njy ýylda Ptolemeýi ýeňen araçy güýje soňunda ýeňlip, Rimiň araçy güýjüni ýeňýän aždarha güýjüni aňladýandygy hakykaty bilen dolandyrylmakdyr. Taryhy tapawutlandyrmalar maksatly hem möhümdir.

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.

Uzziýa ybadathana bilen döwleti birleşdirmäge synanyşan wagtynda haýwanyň nyşanyny alýar; Uzziýa şöhratly ýurtdyr, we 1989-njy ýylda habaryň başynda şöhratly ýurt esasy delilleriň biri bolupdy. Şöhratly ýurt Amerikanyň Birleşen Ştatlarymy, ýa-da Olunjy Günüň Adventist ybadathanasymy? Şonda şöhratly ýurduň Adventist ybadathanasydygy baradaky ýalňyş pikiri tutunanlar, hem-de henizem şeýle edýän islendikler — kyrk bäşinji aýatyň şöhratly mukaddes dagynyň açyk-aýdyň Hudaýyň ybadathanasydygyny öňe sürerdiler; şonuň üçin olaryň düşünjesine görä dag bilen ýurt bir nyşandy. Meniň çaklamama görä, bu adaty ynsan akyl ýöretmesidir.

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.

Uzziýa şöhratly ýurt bolup, Ptolemeý bolsa Müsürdür. Uzziýa, şöhratly ýurt hökmünde, Protestantizm bilen Respublikanizmiň iki şahasyna eýedir. Ptolemeýiň syýasy ýüze çykyşy kommunizm we onuň dürli görnüşleridir, Ptolemeýiň dini ýüze çykyşy bolsa spiritizm we onuň dürli görnüşleridir. Aždarha güýjüniň häsiýetleriniň biri onuň konfederasiýa bolmagydyr, emma şöhratly ýurt bolan galp pygamber iki şahalydyr, ýöne bir ýeke-täk milletdir.

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.

Danyýl on biriň kyrkynjy aýaty 1989-njy ýylda Sowet Soýuzy syryp aýrylanda, Amerikanyň Birleşen Ştatlarynyň papalygyň wekil güýji bolandygyny kesgitledi. Bu hakykat Ylham on üçdäki iki şahly ýer haýwanynyň wezipesi bilen gabat gelýär, çünki bu iki kitap birdir.

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.

Soňra men ýerden çykyp gelýän başga bir ýyrtyjy haýwany gördüm; onuň guzyňky ýaly iki şahy bardy, ýöne ol aždarha ýaly gepleýärdi. Ol birinji ýyrtyjy haýwanyň huzurynda onuň ähli häkimiýetini ýöredýärdi we ölümli ýarasy sagaldylan birinji ýyrtyjy haýwana ýer ýüzüni hem-de onda ýaşaýanlary tagzym etdirdi. Ylham 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.”

Ylham on üçinji bap Birleşen Ştatlary Papalygyň wekili bolan güýç hökmünde kesgitleýär, çünki ýerden çykan haýwan “öňünde bolan” deňizden çykan haýwanyň “ähli häkimiýetini” amala aşyrýar. Ikinji aýatda butparaz Rimyň ajdarhasy Papalyga onuň güýjüni, tagtyny we beýik häkimiýetini beripdi. “Güýç” diýip terjime edilen söz güýç diýmegi aňladýar, emma on ikinji aýatda “güýç” diýip terjime edilen başga bir söz ulanylýar, onuň manysy “berlen ygtyýar” diýmekdir.

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.

Amerikanyň Birleşen Ştatlary papalygyň wekili güýjüdir; ol papalyk butparaz Rim tarapyndan öňden nyşanlanyp görkezilipdi, çünki ikinji aýatda beýan edilişi ýaly, hut şol Rim papalyga öz harby we ykdysady goldawyny beripdi. Şeýle etmek bilen, butparaz Rim Amerikanyň Birleşen Ştatlarynyň hem papalyk häkimiýetiniň hapa işlerini ýerine ýetirmek üçin öz “söweş arabalaryny, gämilerini we atlylaryny” berjekdigini öňden nyşanlap görkezdi.

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.

Onunjy aýatyň, on birinji aýatyň we on bäşinji aýatyň üç söweşi taryhda ýerine ýetende, her bir söweşde Antiochus Magnus bardy. Bu hakykat, şol üç söweşde görkezilen güýjüň haýwanyň wekil güýjüdigini kesgitleýär, çünki elmydama Antiochusdyr, we 1989-njy ýylda Antiochus Amerikanyň Birleşen Ştatlarynyň wekil güýji bolupdy.

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.

On altynjy aýatda beýan edilen ýekşenbe kanunyna alyp barýan üç söweş Alfa bilen Omeganň möhürini, şeýle hem hakykatyň gurluşyny göterýär. Birinji söweşde-de, üçünji söweşde-de Amerikanyň Birleşen Ştatlary dur, bu bolsa ilkinji we soňky söweşde bir alfa bilen omegany kesgitleýär. Altynjy aýatyň ýekşenbe kanunyna alyp barýan şol üç söweşi hem hakykatyň möhürini göterýär. Nasist Ukrainanyň wekili güýç hökmünde çykyş etmegi ortadaky söweşdir; ol «hakykat» diýen ýewreý sözüniň gurluşyndaky orta ýol belginiň pitnesini aňladýar. Bu üç söweş 1989-dan ýekşenbe kanunyna çenli döwri aňladýar, diýmek, olar kyrkynjy aýatyň «gizlin taryhyny» aňladýar.

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.

Ylhamanyň on birinji babyndaky on birinji aýat 2023-nji ýyly iki şahyň hem direldilýän pursady hökmünde kesgitleýär. Danyýel kitabynyň on birinji baby, on birinji aýaty hem taryhyň hut şol bir döwrüni görkezýär. Pygamberligiň içki çyzygy bilen pygamberligiň daşky çyzygy 2023-nji ýylda gabat gelýär. Içki çyzyk Danyýeliň düşünen “zadydyr”, daşky çyzyk bolsa onuň düşünen “görünişidir”.

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.

Danyýlyň görkezýän ybadathana synagy ýigrimi ikinji günde başlandy, hem-de 11-nji sentýabrdan soň ýigrimi iki ýyl geçenden soň, ýagny Işaýanyň ybadathana giren döwrüne laýyk gelýän pursat sizi 2023-nji ýyla getirýär. Işaýa Uzzýanyň on bir ýyl dowam eden heýwere keselinden soňky ölümüni 11-nji sentýabr bilen baglanyşdyrýar. Ybadathanany dikeltmek işi ilki binýady goýmakdan, soňra bolsa ybadathanany galdyryp, onuň baş daşyňy ýerleşdirmekden ybaratdyr; bu bolsa soňra Leýwililer kitaby ýigrimi üçünji bapdaky hatarda surnaýlar baýramy arkaly şekillendirilen üçünji litmus synagyna alyp barýar. Baky hoş habaryň içki işi daşky hataryň taryhynyň dowamynda amala aşyrylýar. On birinji aýatda Putin Ptolemeý arkaly görnüşlendirilendir, hem-de patyşa Uzzýa harby üstünlik arkaly beýgelen, soňra bolsa özüni din älemine girizmäge synanyşýan günorta patyşasynyň mysalyna ikinji şaýatlyk berýär.

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.

Günortanyň patyşasy gahara münüp, çykyp onuň bilen, ýagny demirgazygyň patyşasy bilen söweşer; ol uly bir goşuny meýdana çykarar; emma şol goşun onuň eline berler. Ol şol goşuny ýok edenden soň, ýüregi ýokary galkar; ol on müňlerçäni ýere salar; emma munuň bilen güýçlenmez. Daniýel 11:11, 12.

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

Uriýa Smit Ptolemeý Filopatoryň taryhyna we onuň Iýerusalimiň ybadathanasynda gurbanlyklar hödürlemäge eden synanyşygyna ýüzlenýär.

“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.

“Ptolemeý öz ýeňşini gowy peýdalanmaga ýeterlik paýhasly bolmady. Eger-de ol öz üstünligini dowam etdiren bolsady, onda, ähtimal, Antiohusyň tutuş patyşalygynyň eýesi bolardy; emma diňe birnäçe haýbatlar we birnäçe howplar bilen kanagat edip, özüni wagtysız we çäksiz haýwançylyk nebisleriniň hözirine bermäge mümkinçilik tapmak üçin ýaraşyk baglaşdy. Şeýlelikde, duşmanlaryny ýeňip, ol öz ahlaksyz meýillerinden ýeňildi, hem-de döredip biljek beýik adyny unudyp, wagtyny meýlislerde we azgynlykda geçirdi.

“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.

“Onuň ýüregi öz üstünliginden ýokary galdy, emma ol şonuň bilen berkemedi; çünki ony bihaýa peýdalanyşy öz raýatlarynyň oňa garşy gozgalaň turuzmagyna sebäp boldy. Emma onuň ýüreginiň ýokary galmagy, aýratyn-da, ýewreýler bilen alyp baran hereketlerinde aýdyň ýüze çykdy. Iýerusalime gelip, ol ýerde gurbanlyklar hödürledi we şol ýeriň kanunyna hem dinine garşy gelmek bilen, ybadathananyň iň mukaddes ýerine girmekligi juda isleýärdi; emma uly kynçylyk bilen bolsa-da saklanyp galnansoň, ol tutuş ýewreý halkyna garşy gazapdan doly halda şol ýerden çykdy we derrew olara garşy gorkunç hem rehimsiz yzarlanyşy başlatdy. Isgenderiýede, ýewreýleriň Aleksandryň günlerinden bäri ýaşap, iň artykmaç hukukly raýatlaryň eýe bolan imtiýazlaryndan peýdalanyp gelen ýerinde, bu yzarlanyşykda Ýewsebiýiň aýtmagyna görä kyrk müň, Ýeromyň aýtmagyna görä altmyş müň adam öldürildi. Müsürlileriň gozgalaňy we ýewreýleriň gyrgyna sezewar edilmegi, elbetde, ony öz patyşalygynda berkitmäge ukyply däldi; tersine, olar ony tas bütinleý weýran etmäge ýeterlikdi.” 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.

Miladydan öň 217-nji ýylda Rafiýadaky harby ýeňşi Ptolemeý Filopatory güýçlendirmedi, emma bu “onuň ýüreginiň göterilmegine” sebäp boldy. Ukrain urşundaky ýeňiş hem Putini güýçlendirmez, emma harby üstünlik patyşa Uzziýanyň ýüreginiň göterilmegine sebäp bolşy ýaly, bu hem “onuň ýüregini göterer.”

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.

We Uzziýa ähli goşun üçin galkanlar, naýzalar, başgaplar, sowutlar, ýaýlar we daş zyňmak üçin sapanlar taýýarlady. Ol Iýerusalimde ussat adamlar tarapyndan oýlanyp tapylan enjamlar ýasatdy; olar diňleriň we gala diwarlarynyň üstünde goýlup, şolardan oklar we uly daşlar atylar ýaly edildi. Şeýlelikde onuň ady örän giň ýaýrady; çünki ol täsinlik bilen goldandy, kuwwatlanýança şeýle boldy. Emma ol kuwwatlananda, onuň ýüregi öz heläkçiligine çenli tekepbirlik bilen göterildi; sebäbi ol öz Hudaýy Rebbiň garşysyna hyýanat edip, Rebbiň ybadathanasyna girip, hoşboý tütetginiň gurbanlyk ojagynyň üstünde tütetgi ýakmaga bardy. 2 Ýyl ýazgylary 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.

Harby ýeňişler sebäpli ýürekleri tekepbirlik bilen göterilen günortadaky iki patyşa şol bir ybadathana girip, diňe ruhana ygtyýar berlen sadakany hödürlemäge synanyşdy. Iki ýagdaýda-da ruhanylar tekepbir patyşalaryň muny etmäge eden synanyşyklaryna garşy çykdylar. Soňra şol patyşalaryň biri ýewreýlere garşy ar alyş çäresini başlatdy, beýlekisi bolsa maňlaýyna lepra uruldy.

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.

Soň Azarja ruhany onuň yzyndan girdi, onuň bilen birlikde Rebbiň segsen sany batyr ruhanysy bardy. Olar Uzziýa patyşanyň garşysyna durup, oňa şeýle diýdiler: «Eý, Uzziýa, Rebbe hoşboý ysly tütetgi ýakmak saňa degişli däldir, bu iş tütetgi ýakmak üçin mukaddes edilen Harunyň ogullary bolan ruhanylardyr. Mukaddes ýerden çyk, çünki sen boýun egmediň; bu iş saňa Reb Hudaý tarapyndan hormat getirmez». Şonda Uzziýa gaharlanyp, tütetgi ýakmak üçin elinde tütetgi gapy bardy. Ol ruhanylarga gaharlanýarka, Rebbiň öýünde, tütetgi gurbanlyk sypasynyň ýanynda, ruhanylýaryň gözüniň alnynda maňlaýynda lepra peýda boldy. Baş ruhany Azarja we ähli ruhanylar oňa seredip gördüler, ine, onuň maňlaýynda lepra bardy; şonda olar ony ol ýerden howlukmaç çykardylar. Hawa, onuň özi hem çykmaga howlukdy, sebäbi Reb ony urupdy. Uzziýa patyşa ömrüniň ahyryna çenli lepraly bolup galdy; lepraly bolandygy üçin aýratyn bir öýde ýaşady, çünki ol Rebbiň öýünden çetleşdirilipdi. Onuň ogly Ýotam patyşanyň köşgüniň üstünden seredýärdi we ýurduň halkyna höküm edýärdi. Uzziýanyň galan işleri, ilki-häzirden soňuna çenli, Amoz ogly Işaýa pygamber ýazdy. 2 Ýyl ýazgylary 26:17–22.

In 2014, the globalists of Europe and the Obama regime initiated a color revolution upon the nation of the Ukraine. In 2022 Russia began an invasion that will ultimately lead to a victory for Putin and Russia; represented by Ptolemy and Uzziah, the kings of the south. Verse twelve says that after the victory of Putin, “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” History then records a progressive demise of his kingdom.

2014-nji ýylda Ýewropanyň globalistleri we Obama režimi Ukraina döwletine garşy reňkli rewolýusiýa başlatdylar. 2022-nji ýylda Russiýa çozuşa başlady; bu ahyrsoňy günortanyň patyşalary bolan Ptolemeý we Uzzia tarapyndan şekillendirilýän Putiniň hem-de Russiýanyň ýeňşi bilen tamamlanar. On ikinji aýat Putiniň ýeňşinden soň şeýle diýýär: “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” Şondan soň taryh onuň patyşalygynyň kem-kemden synmagyny hasaba alýar.

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.

Tapgyrlaýyn pese gaçma onuň ölümine getirdi, we Beýik Antiýoh Rafiadaky ýeňlişi üçin ar alanda, Antiýoh indi Ptolemeý Filopator bilen garşylaşmaýardy; şol wagtda Antiýoh Müsüriň hökümdary bolan ýaş çaga bilen ýüzbe-ýüz bolýardy. Çaga soňky nesliň nyşanydyr; şonuň üçin bir derejede AntiýohyŇ Paniumda ýeňýän çaga patyşasy günortanyň patyşalygynyň soňky neslidir. Amaly derejede bolsa, çaga patyşasy AntiýohyŇ güýji bilen deňeşdirilende gowşaklygy aňladýar.

“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.

Ptolemeý Filopater bilen Antiohusyň arasynda baglaşylan parahatçylyk on dört ýyl dowam etdi. Bu aralykda Ptolemeý nebisjeňlik we azgynçylyk zerarly aradan çykdy, onuň ýerine bolsa şol wagtda dört ýa-da bäş ýaşly çaga bolan ogly Ptolemeý Epifanes geçdi. Şol bir döwürde Antiohus öz patyşalygyndaky gozgalaňy basyp ýatyran, gündogar ülňülerini boýun egdirip, tertibe salan bolansoň, ýaş Epifanes Müsüriň tagtyna çykanda islendik işe girişmäge boşdy; we muny öz häkimligini giňeltmek üçin elden gidirmeli däl juda amatly pursat hasap edip, “öňküsinden has uly” ägirt goşun toplady (çünki ol gündogar ýörişinde köp güýç ýygnap, uly baýlyk edinipdi) hem-de bäbek patyşanyň üstünden aňsat ýeňiş gazanjakdygyna garaşyp, Müsüre garşy ýörişe çykdy. Onuň nähili üstünlik gazanandygyny bolsa birazdan göreris; çünki şu ýerde bu patyşalyklaryň işlerine täze çylşyrymlar aralaşýar we taryhyň sahnasyna täze hereket edýän şahslar girizilýär.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Günortanyň Patyşasy

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.

Russiýanyň soňky ädimlerini beýan etmek, pygamberlikdäki günortanyň patyşasynyň soňky ädimlerini beýan etmekdir. 1798-nji ýylda, ahyrzamanyň wagtynda, pygamberlik taryhyna gelen ruhy günortanyň patyşasynyň pygamberlik häsiýetleriniň biri onuň nähili soňuna çykýandygydyr. Bu şeýle hem demirgazygyň patyşasynyň we ýalan pygamberiň pygamberlik häsiýetidir. Dünýäni Armageddona alyp barýan üç güýjüň hersiniň soňy Hudaýyň Sözünde aýratynlykda kesgitlenendir. Putin we Russiýa bilen näme bolup geçse, ol günortanyň patyşasynyň öňki setirleri arkaly öňünden nusgalandyran bolar.

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.

Günorta ruhy patyşasynyň heläk bolşunyň mysallary, Rewolýusiýa döwründe ateistik Fransiýa bolan ilkinji ruhy günorta patyşasynyň heläk bolşy bilen öňden nyşanlanyp görkezilipdi. Günorta patyşalygynyň heläkligi günorta patyşasynyň heläkligini hem öz içine alýar. Napoleonyň heläkligi Fransiýanyň heläkligine laýyk gelýär we günortanyň indiki patyşalygynyň, ýagny Russiýanyň heläk bolşy bilen utgaşýar. Häzirki zaman günorta patyşasy hökmünde Russiýa, günorta patyşasy hökmünde Fransiýa nähili rewolýusiýa bilen başlanan bolsa, edil şonuň ýaly rewolýusiýa bilen başlady.

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.

Ynkylap, günortanyň patyşalarynyň nyşany bolan aždarhanyň häsiýetidir. Günortanyň patyşasynyň baş nyşany bolan aždarha Şeýtandyr, we ol müňýyllygyň ahyrynda ynkylap etmäge synanyşanda, gökden ot inip gelip, ony ýuwudýar. Onuň başlangyçda gökde eden pitnesi, müňýyllygyň soňunda boljak pitnesiniň alfasy boldy.

In 1798, France prophetically took the throne as the spiritual king of the south during the French Revolution. That revolution swept through the nations of Europe and ultimately arrived at the Russian Revolution that was quickly followed by the Bolshevik Revolution in the same year.

1798-nji ýylda Fransiýa pygamberlik taýdan Fransuz rewolýusiýasy döwründe ruhy taýdan günortanyň patyşasy hökmünde tagta çykdy. Şol rewolýusiýa Ýewropanyň milletleriniň içinden süpürip geçdi hem-de ahyrsoňy şol ýylyň özünde tizden-tiz Bolşewik rewolýusiýasy bilen yzarlanan Rus rewolýusiýasyna gelip ýetdi.

The Russian Revolution of 1917 consisted of two main steps: the February Revolution (which overthrew the Tsarist monarchy, ended autocracy, and established a provisional government amid a period of dual power with the Soviets) and the October Revolution (also called the Bolshevik Revolution, where the Bolsheviks under Lenin seized power in a coup, leading to the establishment of Soviet rule and the path to socialism/communism).

1917-nji ýyldaky Rus ynkylaby iki esasy tapgyrdan ybaratdy: Fewral ynkylaby (ol patyşalyk monarhiýasyny agdaryp, awtokratiýany soňlandyrdy we Sowetler bilen goşa häkimiýetlilik döwrüniň arasynda wagtlaýyn hökümeti döretdi) hem-de Oktýabr ynkylaby (Bolshewik ynkylaby hem diýlip atlandyrylýar; onda Lenin baştutanlygyndaky bolşewikler döwlet agdarylyşygy arkaly häkimiýeti eýelediler, munuň netijesinde Sowet häkimiýeti ornaşdy we sosializme/kommunizme barýan ýol açyldy).

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:

Taryhy seljermelerde we ynkylap nazaryýetinde (esasanam Trotskiý, Lýuksemburg we meňzeşlikleri çekýän beýleki marksistik garaýyşlardan ugur alnyp), Fransuz ynkylaby (1789–1799) köplenç rus wakalarynyň gidişini nusgalaýjy ýa-da onuň üçin bir shema beriji hökmünde görülýär. Rus döwürleriniň bu tapgyrlaryny nusgalaýan Fransuz ynkylabynyň iki ädimi şulardyr:

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.

Ilkinji aram/konstitusion basganjy (takmynan 1789–1792), ol Fewral rewolýusiýasyna laýyk gelýär. Fransuz rewolýusiýasynyň bu basganjy Bastiliýanyň basylyp alynmagy, Baş Ştatlaryň/Milli Mejlisiniň çagyrylmagy, feodal artykmaçlyklaryň ýatyrylmagy, Adam hukuklarynyň Jarnamasynyň yglan edilmegi hem-de Žirondinleriň we aram reformaçylaryň ýolbaşçylygynda konstitusion monarhiýanyň döredilmegi bilen başlandy. Ol absolýut monarhiýany agdardy, ýöne buržuaz/liberal dolandyryşyň hem-de ikili/bäsleşikli häkimiýet gurluşlarynyň käbir alamatlaryny (mysal üçin, Mejlis bilen henizem saklanyp galan monarhiýanyň arasyndaky ýagdaýy) saklap galdy. Şonuň ýaly-da, 1917-nji ýylyň Fewraly çarizmi soňlandyrdy, ýöne buržuaz wagtlaýyn hökümete we Sowetler bilen ikili häkimiýete getirdi.
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.

Radikal/Ýakobin döwri (takmynan 1792–1794, şol sanda Birinji Respublikanyň döredilmegini, Lýudowik XVI-nyň jezalandyrylmagyny hem-de Robespýer bilen Ýakobinleriň/Jemgyýet howpsuzlygy komitetiniň ýolbaşçylygy astyndaky Terror hökümranlygyny öz içine alýar) Oktýabr (Bolşewik) rewolýusiýasy bilen gabat gelýär. Ýakobinler has aram Žirondinlerden häkimiýeti radikal hereket arkaly ele geçirdiler, respublika yglan etdiler, garşy-rewolýusiýany basyp ýatyrdylar hem-de rewolýusiýany has çuňňur jemgyýetçilik özgertmelerine we içerki/daşarky howplardan goraga tarap ilerletdiler. Bu, bolşewikleriň wagtlaýyn hökümeti agdaryp, proletariatyň häkimiýetini/proletariat diktaturasyny berkitmegi hem-de rewolýusion sosializmi öňe sürmegi bilen meňzeşlik görkezýär.

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.

Bu meňzeşlikler ynkylaplaryň köplenç belli bir nusga boýunça ösýändigini aýratyn nygtaýar: köne düzgüne garşy ilki giň gerimli gozgalaňyň turmagy (muňa aramçy/buržuaz güýçleriň ýolbaşçylyk etmegi), onuň yzyndan bolsa krizis şertlerinde ynkylaby “halas etmek” we ony has-da çuňlaşdyrmak üçin radikallaryň häkimiýeti has ýiti görnüşde ele geçirmegi. Bolşewikleriň özleri hem Fransuz mysalyna aňly-düşünjeli esaslanypdylar; olar Oktýabr gozgalaňyna Ýakobin agdarylyşyga meňzeş zat hökmünde garaýardylar — kontrrewolýusiýanyň öňüni almak we ynkylabyň mümkinçiligini amala aşyrmak üçin zerur zat hökmünde.

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.

Bu tipologiýa Trotskiniň *Rus Rewolýusiýasynyň Taryhy* ýaly eserlerde ýüze çykýar (ol ýerde Russiýadaky goşa häkimiýet döwrüni Fransiýadaky meňzeş ýagdaýlar bilen aç-açan deňeşdirýär) hem-de Roza Lýuksemburgyň rus wakalary baradaky ýazgylarynda-da görünýär; ol ýerde ol Rus Rewolýusiýasynyň ilkinji döwrüniň (mart–oktýabr) fransuz (we iňlis) rewolýusiýalarynyň shemasyna eýerýändigini, bolşewikleriň häkimiýeti ele geçirmeginiň bolsa ýakobinleriň ýokarlanmagy bilen ugurdaşdygyny belleýär.

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 hemişe ahyry başlangyç arkaly şekillendirýär, günortanyň ilkinji ruhy patyşasy bolan Napoleonyň synmagy hem ynkylabyň başyndaky ýolbelgilerine eýerdi, we şeýle etmek bilen Sowet Soýuzynyň synmagyny aňlatdy.

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.

Napoleonyň yzygiderli (ädimme-ädim) çöküşi, Fransuz rewolýusiýasynyň iki tapgyrynyň Rus rewolýusiýasynyň 1917-nji ýylyň Fewral we Oktýabr tapgyrlaryny öňünden şekillendiren şol bir tipologik çarçuwasynda, Sowet Soýuzynyň kem-kemden pese gaçmagy we 1991-nji ýylda dargamagy bilen örän ýakyndan gabat gelýär. Bu meňzeşlik, radikal tapgyrdan soňky berkitme döwrüne (Bonapartizm) we onuň gutulgysyz çözülmegine hem uzalýar. Bu, umumy taryhy kanunalaýyklyklardan hem-de Napoleonny Bonapartizmiň arhetipi hökmünde kabul edýän marksistik seljermelerden (aýratyn-da Trotskiniň The Revolution Betrayed we oňa degişli beýleki eserlerindäki seljermelerden) ugur alýar: rewolýusiýanyň iň radikal belentliginden soň ýüze çykýan, synplaryň arasynda deňagramlylyk saklaýan, rewolýusiýanyň esasy gurluş gazananlaryny gorap saklaýan (şol bir wagtda onuň demokratik itergisini basyp ýatyrýan), şahsy/harby-býurokratik imperiýa gurýan, çenden aşa giňelýän, soňra bolsa köne düzgüniň bölekleýin dikeldilmegine getirýän tapgyrlaýyn çöküşi başdan geçirýän güýçli adam režimi.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Napoleonyň bonapartçylyk taýdan ýokary galşy stalinçilik jemleniş bilen meňzeşlik görkezýär

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.

Ýakobinleriň radikal tapgyryndan we Termidor reaksiýasyndan (1794) soň, durnuksyz Direktorat (1795–1799) döwründe, Napoleonyň 18 Brýumer döwlet agdarylyşygy (1799) Konsullygy, soňra bolsa Imperiýany (1804) döredýär. Ol buržuaz rewolýusiýasynyň gazananlaryny kodlaşdyrýar we ýaýradýar (Napoleon Kodeksi, feodal artykmaçlyklaryň ýatyrylmagy, güýçli merkezleşdirilen döwlet), ýöne olary awtoritar dolandyryşa, harby şöhrata we täze elitanyň bähbitlerine tabyn edýär.

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.

Bolşewik/Oktýabr radikal tapgyryndan we irki sowet synaglaryndan soň, býurokratik bozulma başlanýar (esasan-da 1920-nji ýyllaryň ortalaryndan). Staliniň häkimiýeti merkezleşdirmegi Çep Oppozisiýany ýeňlişe sezewar edýär, “bir ýurtda sosializmi” ýörite taýdan ornaşdyrýar we polisiýa/harby-býurokratik diktaturany döredýär. Meýilleşdirilen ykdysadyýet we millileşdirilen emläk (Oktýabryň esasy gazananlary) saklanyp galýar, ýöne olar artykmaçlyga eýe bolan bir kastanyň gurallaryna öwrülýär, şol bir wagtyň özünde internasiýonalizm taşlanýar.

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).

Iki ýagdaýyň ikisinde-de, rewolýusion energiýa “doňdurylýar” we bir şahsyýetiň ýa-da apparatyň astynda döwlet häkimiýetine hem-de giňelmesine gönükdirilýär (Trotskiý stalinçilik düzgünini aç-açan “Sowet bonapartizminiň” bir görnüşi diýip atlandyrypdy; ol Konsullykdan däl-de, Napoleonyň Imperiýasyna has ýakyndy).

The Step-by-Step Collapse

Ädim-Ädim Çökgünlik

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.

Bu esasy laýyklykdyr — pese gaçma birden bolan ýekeje hadysa däl, eýsem aşa ýaýramak, içerki gapma-garşylyklar, harby batgalyklar, çetki gözegçiligiň ýitirilmegi, başa barmadyk özgertmeler hem-de ahyrky dargama/dikeldiş tarapyndan herekete getirilen iýrilmeleriň yzly-yzyna gelýän tapgyrydyr.

Napoleonic side (1812 to 1815)

Napoleonçylyk tarap (1812-den 1815-e çenli)

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: Russiýa çozuşynyň heläkçilikli bolmagy — Beýik goşun (600 000 esger) üpjünçilik, gyş we garşylyk sebäpli kül-keran edildi. Betbagtçylykly öwrülişik pursady; abraýyň we adam güýjüniň ägirt uly ýitgisi.
1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

1813: Oňa garşy koalisiýa döredilýär; Leýpsigdäki ýeňliş (“Milletleriň söweşi”) — nemes ýaranlarynyň we ýerleriniň ýitirilmegi; imperiýa kiçelip başlaýar.
1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

1814: Soýuzdaşlar Fransiýanyň öz çägine çozuş edýärler; Pariž ýykylýar; Napoleon tagtdan ýüz öwrüp, Elba sürgün edilýär.
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: Gysga wagtlaýyn gaýdyp gelmegi («Ýüz gün»), Waterloo-da ahyrky ýeňlişi; keramatly Helena adasyna hemişelik sürgün edilmegi; Bourbon monarhiýasynyň gaýtadan dikeldilmegi (rewolýusiýanyň gazananlarynyň yzyna serpikdirilip ýatyrylmagy, emma doly däl — käbir hukuk we dolandyryş özgertmeleri saklanyp galdy).

Soviet side (1970s to 1991)

Sowet tarapy (1970-nji ýyllardan 1991-nji ýyla çenli)

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.

1970-nji ýyllaryň ahyry–1980-nji ýyllar: ykdysady durluk (Brežnew döwründäki “zastoi”), dowamly ýetmezçilikler, tehnologik yza galma we ABŞ/NATO bilen ýadawlyga salýan ýaraglanma ýaryşy — ulgamyň aşa dartylmagy ykdysadyýeti içerki taýdan gowşadyp başlaýar.
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: Owganystan söweşi — Sowetleriň “Wýetnamy”; batgalyga öwrülen bu ýagdaý serişdeleri, ruhubelentligi we halkara abraýyny sorup alýar (şu ýerde ýaňsyly meňzeşligi belläň: Napoleon Russiýada heläk edildi; SSSR bolsa daglyk, gaýtawul berýän söweş meýdanynda gana boýaldy).
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: Gorbaçýowyň perestroýka/glasnost özgertmeleri (ulgamy “halas etmek” synanyşygy, edil Napoleonyň giçki käbir düzedişleri ýaly) tersine, bar bolan gapma-garşylyklary aýan edýär we çaltlandyrýar; Gündogar Blogunyň hemra döwletleri gozgalaňa galýar we azat bolýar (Berlin diwary 1989-njy ýylyň 9-njy noýabrynda ýykyldy, režimler bolsa 1989–1990 ýyllaryň dowamynda yzly-yzyna çökdi) — “daşky imperiýanyň” ýitirilmegi, takyk Napoleonyň soýuzdaş döwletlerini ýitirişi ýaly.
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: Içerki milletçi krizisler, respublikalár suverenitetlerin yglan edýärler; 1991-nji ýylyň awgustynda berk ugurlylaryň döwlet agdarylyşygy synanyşygy haýran galdyryjy derejede şowsuzlyga uçraýar; Gorbaçýow 1991-nji ýylyň 25-nji dekabrynda wezipesinden çekilýär; SSRI 15 döwlete dargap gidýär. Munuň yz ýanyndan kapitalistik dikeldiş gelýär (Ýeltsin döwrüniň “şok terapiýasy”, oligarklar, hususylaşdyrma) — bu Burbonlaryň dikeldilişine meňzeşdir: rewolýusiýadan öňki synpy elementler (ýa-da olaryň ekwiwalentleri) gaýdyp gelýär, rewolýusiýanyň emläk gatnaşyklaryny doly möçberde yzyna serpikdirýärler, emma dolandyryş görnüşleriniň käbirini saklap galýarlar.

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.

Ikinjüsinde hem “imperiýa” (Fransuz Kontinental ulgamy bilen Sowet Gündogar Blogy/Özara ykdysady kömek geňeşiniň täsiriniň garşysyna) daşardan içe tarap böleklere parçalanýar, içerki çüýreme çaltlaşýar, ahyrky krizis onuň içiniň boşdugyny ýüze çykarýar we öňki jemgyýetçilik güýçleri (monarhiýa/kapitalizm) täzeden özüni görkezýär. Bonapartizm durnukly däldigini subut edýär — Trotskiniň aýdyşy ýaly, “ujunda deňagramlaşdyrylan piramida” — çünki ol rewolýusiýanyň demokratik binýadyny basyp ýatyrmaga, şol bir wagtyň özünde duşmançylykly daşarky basyşlaryň arasynda onuň ykdysady binýadyny goramaga (emma ýoýmaga) daýanýar. Sowetleriň çöküşi giňişleýin taryhy nukdaýnazardan “duýdansyz” bolmandy, eýsem barha güýçlenýän içerki çüýrümegiň jemlenmesi boldy; edil şonuň ýaly, Napoleonyň imperiýasy-da bir gije içinde ýitip gitmedi, eýsem gaýta dikeldilişe çenli yzygiderli ýeňlişler arkaly kem-kemden iýlip-ýitdi.

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.

Fransiýanyň we Sowet Soýuzynyň başlangyjy hem soňy Uzziýa patyşanyň we Ptolemeýiň şaýatlygy bilen gabat gelýär. Ptolemeý IV Filopator günortanyň patyşasy hökmünde Rafiýa söweşinde (b.e. öň 217) demirgazygyň patyşasyna (Antihoh III) garşy aýgytly ýeňiş gazanýar, emma “ol bu ýeňiş bilen güýçlenmez” — ol artykmaçlygyny dowam etdirmegiň ýerine parahatçylyk baglaşýar, kaşaňlyga we özüni beýgeltmäge gaýdýar, soňra bolsa (3 Makkabeýler 1–2-de saklanan ýazga görä) öz ýeňşinden soň Ptolemeý Iýerusalime baryp görýär. Onuň ýüregi ýokary galdyrylyp, iň Mukaddes ýere girmäge we gurbanlygy özi hödürlemäge synanyşýar — bu hakyky Hudaýa garşy bikanun eýe çykma we garşylyk hereketidir. Ol ylahy taýdan urlup (ysmazlyga duçar bolup), masgara edilýär we Hudaýyň halkyny yzarlamaga ýüz öwürýär. Ondan soň onuň patyşalygy barha pese gaçyşyň döwri bolýar: ahlak bozulmasy, içerki gozgalaňlar we ölümine çenli güýjüň ýitirilmegi. Bu, harby üstünlikden soň ýüregi ýokary galan Uzziýa patyşanyň (2 Tarhlar 26:16–21) takyk aýna şöhlelenmesidir; ol soňra ybadathana girip hoşboý tütetgi ýakmaga synanyşdy (ruhanylaryň ygtyýarlygyny basyp alyp) we maňlaýynda mergi bilen uruldy, bu bolsa açyk, göze görünýän höküm boldy. Şondan soň Uzziýa ölümine çenli aýrylykda ýaşady, Rebbiň öýünden kesilip aýryldy — birden ýok edilmek däl-de, haýal we uzaga çeken heläkçilik bilen.

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.”

Bularyň ikisi-de günortanyň patyşalarydyr; olaryň tekepbirligi Iýerusalimdäki ybadathana bikanun aralaşmak arkaly ýüze çykýar, mundan soň bolsa dessine ýykylma däl-de, kem-kemden, içden dargadýan bir soňlanma gelýär. Bu, soňraky her bir “günortanyň patyşasy” üçin tipologik nusgadyr.

1798: France Becomes the Spiritual King of the South

1798: Fransiýa Ruhy Günorta Patyşasy bolýar

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.

“Ahyrzamanyň wagtynda” (1798) ateistik Fransiýa (ýaňy-ýakynda Müsüriň ruhy häsiýetlerini—Ylham 11:8-de bolşy ýaly, Hudaýy aç-açan inkär etmegi—görkezen güýç) demirgazygyň patyşasyna (Papalyga) garşy itek edýär, Papany ýesir alyp. Napoleon şol itekleýşiň harby bedene bürenen beýanydyr. Fransiýa 1798-nji ýylda günortanyň täjini geýýär, çünki ol gadymy Müsüriň özünde jemlän şol bir ateistik ruhuny beýgeldýär.

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.

Ýöne Ptolomeý öz “ýeňşinden doly peýdalanyp” bilmedik ýaly, Fransuz rewolýusiýasynyň radikal tapgyry hem öz gazananlaryny saklap ýa-da olary doly derejede daşary ýerlere ýaýradyp bilmedi. Günortanyň täji ateizmiň pelsepesi kämilleşip, özüne täze bir döwlet dolandyryş sesini tapanda, ondan aňryk geçýär.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Ösüşe uýgun ýolbaşçylyk nyşanlary: Napoleon — Lenine — Stalin çenli

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.

Bu üçü tötänden däldir; olar yzygiderli ahyrlyqlardyr — hersi günorta patyşasynyň öz haýal-ýuwaş dargamasyna tarap ugrunyň has öňe giden bir tapgyryny aňladýar. Napoleon — 1798-den soňky ilkinji beýik nyşan. Müsürde (göni manydaky günortada) ýeňiş gazanyp, ol çäkden aşýar (1812-nji ýylyň Russiýa ýörişi betbagtçylyk bolup, onuň çetki imperiýasyna ädimme-ädim gelen ýitgiler tapgyrynyň başlangyjy boldy [1813–1814]), soňky ýeňlişe sezewar bolýar (Waterloo, 1815) we iki gezek sürgün edilýär. Napoleon yzygiderli, tapgyrlaýyn heläkçiligi aňladýar — edil Ptolemeý we Uziýa ýaly.

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 1917-nji ýylyň Oktýabr rewolýusiýasynda täji ele geçirdi. Bolşewikleriň “itergisi” köne düzgüne (dini häkimiýeti hem goşmak bilen) garşy urşy dowam etdirýär. Emma radikal döwürleşme tapgyry durnuklaşyp bilmeýär; Leniniň öz saglygy ir döwürde bozulýar, we ulgam býurokratikleşip başlaýar.

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, berkidiji (Sowet Bonapartizmi), ynkylaby harby-býurokratik imperiýa hökmünde “doňdurýar”; esasy gazananlaryny (milleýleşdirilen ykdysadyýet — Napoleonyň Kodeksine anti-feodal deňeşdirme) saklap galýar, emma häkimiýeti içe (arassalamalar) hem daşa (ýaýylma) gönükdirýär. Şeýle-de bolsa, ýürek ateizmde ýokary göterilendir; ulgam hakykatdan-da öz “ýeňşinden doly peýdalanyp” bilmeýär. Çenden aşa giňelme (Owganystan — Napoleonyň Russiýasyna deňeşdirme), durgunlyk, şowsuz reformalar (perestroýka soňky umytsyz synanyşykdy), emra ýurtlaryň ýitirilmegi (1989–90 = “soýuzdaşlaryň” ýitirilmegi) we ahyrky dargama (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).

Sowet Soýuzynyň dargamagy birdenkä bolmady — ol, edil Napoleonyň imperiýasynyň ädimme-ädim çüýremegi ýaly hem-de Ptolemeý bilen Uzziýanyň hökümdarlyklarynyň özleriniň ybadathana-magburlanma pursadyndan soň solup gitşi ýaly, tapgyrlaýyn boldy. Günortanyň “ruhy” patyşasy (döwlet görnüşindäki ateizm) hem özüne mahsus uzaga çeken hökümini aldy: içinden oýulyp boşadyldy, ýalany saklap bilmän galdy, demirgazygyň patyşasynyň garşy hereketynde (boşlukda Papalygyň gaýtadan güýçlenmeginde) süpürilip aýryldy.

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.

Fransuz ynkylaby (iki ädim) Rus ynkylabynyň (Fewral we Oktýabr/Bolşewik) nyşanly görnüşidir. Napoleonlyk Bonapartizm hem-de kem-kemden dargamak Stalinizmiň berkidilişiniň we Sowetleriň kem-kemden dargamagynyň nyşanly görnüşidir. Bularyň hemmesi Daniel 11-däki günortanyň patyşasy çyzygynyň häzirki zamandaky amal boluşydyr: Ptolemeýiň Rafiadaky şowsuzlygyndan we ybadathana garpyzlygyndan başlap, Uzziýanyň şol bir günäsi we haýal soňy arkaly, 1798-nji ýyldaky Fransiýa we öz ýeňişleri bilen özüni berkidip bilmedik onuň ateistik mirasdüşerine (Lenin–Stalin döwri) çenli.

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 häkimiýetiň radikal esaslandyryjysy ýa-da ele geçirijisi boldy (Ýakobin/Bolşewikleriň ýokary galşy bilen ugurdaş; 1917-nji ýyldan soňky “iteriş” tapgyry, Brumaire-den soň Napoleonyň irki Konsullygyna meňzeşdir). Stalin bolsa Bonapartist berkidiji boldy (Sowet imperiýasyny gurujy, arassalaýyşlar, Ikinji jahan urşundaky ýeňiş, Sowuk urşuň iň ýokary derejesi; ýüregi ateizmde göterildi, emma bu ýeňşi uzak möhletleýin doly “berkitmäge” ukyply bolmady — aşa giňelme başlanýar).

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).

Hruşýow iň ýokary derejesinden soňky “ýylyşma” döwrüniň ýolbaşçysydy (1953–1964): Stalini ýazgarýar (1956-njy ýyldaky Gizlin Çykyş), käbir korrupsiýany paş edýär, çäkli özgertmeleri amala aşyrmaga synanyşýar, emma ulgamyň düýpli garşylyklaryny çözüp bilmeýär. Bu “Termidorçylyk” ýa-da irki pese gaçyş tapgyryna gabat gelýär — terror gowşaýar, emma özeni ateistik gurluş saklanyp galýar, şol bir wagtyň özünde abraý pese düşýär (mysal üçin, 1962-nji ýyldaky Kuba raketa krizisindäki masgaraçylyk beýik napoleonlyk ýeňlişlerinden öňki ownuk napoleonçy şowsuzlyklary şöhlelendirýär).

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.

Gorbaçýow perestroýka (gaýtadan gurluşyk) we glasnosty (açyklyk) ulgamy “halas etmek” üçin iň soňky alajyň synanyşyklary hökmünde ulanan, emma olar çöküşi çaltlandyran umytsyz reformaçydy (1985–1991) — Gündogar Blokunyň ýitirilmegi (1989-njy ýyldaky Berlin diwary), içerki gozgalaňlar. Bu “progressiw tamamlanşyň” iň aýdyň alamatydyr: edil 1814-nji ýyldaky çozuşdan öň Napoleonyň giçki sazlaýyş synanyşyklary ýaly, ýa-da ybadathana tekepbirliginden soň Ptolemeýiň/Uzzyýanyň dowamly pese gaçyşy ýaly. Gorbaçýowyň 1989-njy ýylda Papa Ioann Pawel II (demirgazygyň patyşasy) bilen baglaşan konkordaty/duşuşygy ruhy ýeňlişi alamatlandyrýar — günortanyň patyşasynyň ateizmi papalygyň gaýtadan güýçlenmegine ýol berýär.

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).

Ýeltsin soňky dargama döwrüniň şahsydy (1991-nji ýyldan başlap); ol 1991-nji ýylyň awgustyndaky döwlet agdarylyşygy synanyşygyna garşy durşa ýolbaşçylyk etdi, Russiýanyň prezidenti boldy, SSSR-iň dargadylşyna (1991-nji ýylyň dekabry) gözegçilik etdi, “şok terapiýasy” hususylaşdyrmasyny we kapitalizmiň gaýtadan dikeldilmegini amala aşyrdy. Ol tertipsiz soňy hem-de öňki rewolýusiýa döwre degişli bölekleýin “dikeldişi” (oligarhik kapitalizm, Napoleondan soň Burbonlaryň gaýdyp gelişi ýaly) özünde jemleýär. Günorta patyşasynyň köşgi süpürilip aýrylýar; şeýlelikde Daniel 11:40-daky demirgazygyň tupana meňzeş basyp alyşy (ABŞ bilen ýaranlyk arkaly Papalyk) berjaý bolýar.

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.”

Tipologiýa dessine ýykylyşy däl-de, Ptolemeý IV-niň Rafiadaky ýeňşiniň tekepbirlige, ybadathana bikanun girmäge, Hudaýyň urmagyna we haýal pese gaçyşa getirşi ýaly; Uzzýanyň ölümine çenli dowam eden heýwere keseline görä üzňelikde ýaşamagy ýaly; Napoleonyň basgançaklaýyn ýitgileri (Russiýa, Leýpsig, Pariž, Elba, Waterloo) ýaly, uzaga çekýän, ädimme-ädim höküm çykarylyşyny nygtaýar. Sowet ugry Staliniň döwründäki iň ýokary güýçlüligi, soňra bolsa Hruşýowyň “ýylamagy” döwründe ulgamyň çat açan ýerlerini ýüze çykarýan kem-kemden içiniň boşamagyny görkezýär. Soňra Brežnew döwrüniň durgunlygy, ondan soň bolsa Gorbaçýowyň özgertmeleri tizlendiriji güýje öwrülýär; Ýelsiniň döwri süpürişi tamamlaýar (SSSR dargadylýar, ateizmiň döwlet dolandyryş görnüşi soňlanýar). “Ýüregiň ýokary göterilmegi” tutuş bu ugur boýunça ýüze çykýar (ateistik garşy duruş), emma olaryň hiç biri-de “ýeňşiň iň ýokary peýdasyny almaýar.”

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.

Günorta patyşalaryň soňy tapgyrlaýyn bolup geçýär; Şeýtanyň heläkçiligi haçda başlandy, ahyrsoňy bolsa ol 1,000 ýyllyk sürgüne iberilýär, soňra hem ol ölýär.

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.

Men gökden inen bir perişdäni gördüm; onuň elinde jümmüş çuňlugyň açary hem-de uly bir zynjyr bardy. Ol aždarhany, ýagny iblis we şeýtan diýilýän şol gadymy ýylany tutup, ony müň ýyl baglady. Onsoň ony jümmüş çuňluga taşlady, üstüni ýapyp, möhür basdy; şeýdip, müň ýyl dolýança, ol halklary indi aldap bilmesin. Ondan soň bolsa, onuň az wagtlyk boşadylmagy gerekdir.

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.

Soňra men tagtlary gördüm, olar olaryň üstünde oturdylar, we olara höküm çykarmak ygtyýary berildi. Şeýle hem men Isanyň şaýatlygy we Hudaýyň sözi üçin kelleleri kesilenleriň, ýyrtyja-da, onuň şekiline-de çokunmadyk, maňlaýlarynda ýa-da ellerinde onuň nyşanyny kabul etmedikleriň janlaryny gördüm; olar dirildiler we Mesih bilen bile müň ýyl patyşalyk etdiler. Emma galan ölüler müň ýyl tamam bolýança täzeden dirilmediler.

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.

Bu ilkinji direlişdir. Ilkinji direlişe gatnaşygy bolan bagtlydyr we mukaddesdir: şeýleleriň üstünde ikinji ölümiň hiç hili güýji ýokdur, emma olar Hudaýyň we Mesihiň ruhanylary bolarlar hem-de onuň bilen müň ýyl höküm sürerler.

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.

Müň ýyl tamam bolanda, Şeýtan zyndanyndan boşadylar. Ol ýer ýüzüniň dört künjegindäki halklary, ýagny Gog bilen Magogy, söweşe ýygnamak üçin aldamaga çykdy; olaryň sany deňiz çägesi ýalydyr. Olar ýer ýüzüne ýaýrap çykyp, mukaddesleriň goşuny bilen söýgüli şäheri gurşap aldylar; emma gökden, Hudaýdan ot inip gelip, olary ýok etdi. Olary aldan Iblis bolsa, haýwan bilen ýalan pygamberiň hem ýerleşýän ot we kükürt kölüne zyňyldy; olar ýerde gije-gündiz, ebedilikden-ebedilige çenli azap çekjekdirler. Ylham 20:1–10.

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

Biz indiki makalada Danyel on birinji babyň on birinji aýatdan on bäşinji aýada çenli bölegindäki günorta patyşa baradaky oýlanmalarymyzy dowam etdireris.

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.

Ahyrzamanyň Wagtlary žurnaly 1996-njy ýylda neşir edildi we ol 1989-njy ýylda möhürden açylan Daniel kitabynyň pygamberligini aňladýar. Ýakynda bu žurnal ChatGPT tarapyndan okaldy we ondan žurnalda beýan edilen kyrkynjy aýatyň taryhynda Ukrainanyň ornuna baha bermek soraldy. Aşakdakylar otuz ýyl bäri jemgyýetçilige mälim bolan žurnalyň seljermesidir. Žurnaldaky Ellen Waýtyň ýazgylaryndan ilkinji bölek Testimonies, 9-njy tom, 11-dir.

Overview: Ukraine in the Prophetic Framework

Umumy syn: pygamberlik gurluşynda Ukraina

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.

Žurnalyň Danyýel 11:40–45 baradaky pygamberlik çyzgysynyň çäginde Ukraina Sowet Soýuzynyň dargamagy we Papalyk (demirgazygyň patyşasy) bilen ateistik kommunizmiň (günortanyň patyşasy) arasyndaky göreş bilen baglanyşykly ara alnyp maslahatlaşylýar. Ukraina, aýratyn-da Ukrain Katolik Ybadathanasyna we onuň Sowet häkimiýetiniň astynda onlarça ýyllap basylyp ýatyrylandan soň kanunlaşdyrylmagyna degişli taýdan, wekili uruşlaryň jemleýji tapgyrlarynda esasy dini we geosyýasy söweş meýdany hökmünde görkezilýär.

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.

Žurnal Ukrainany Daniel 11:40-daky has giň pygamberlik berjaý bolşunyň bir bölegi hökmünde görkezýär we munuň Watikan–Amerika Birleşen Ştatlary bileleşigi arkaly günortanyň patyşasynyň süpürilip aýrylmagy diýlip beýan edilýändigini aýdýar. Ukraina Sowet ateizminiň gowşamagynyň we Gündogar Ýewropada Katolik täsiriniň täzeden galkynmagynyň subutnamasy hökmünde görkezilýär.

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

Demirgazyk bilen Günorta Patyşalarynyň Arasyndaky Uruşda Ukraina

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).

Žurnal günortanyň patyşasynyň ateizmdigini, onuň ilki Fransiýa (1798), soňra bolsa Sowet Russiýasy tarapyndan beýanyny tapandygyny öwredýär. Demirgazygyň patyşasy papalykdyr, we Daniýel 11:40 1798-nji ýylda başlap, 1989-njy ýylda Sowet Soýuzynyň ýykylmagy bilen öz iň ýokary nokadyna ýeten ruhy urşy beýan edýär. Ukraina bu ýagdaýyň çäginde Daniýel 11:40-nyň ýerine ýetmeginde swept away edilýän Sowet blogunyň bir bölegi hökmünde görünýär. Neşir Sowet Soýuzynyň ýykylmagyny Papalygyň ölüm howply ýarasynyň sagalmagynyň ilkinji ädimi hökmünde görkezýär (Ylham 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Ukrain Katolik Ybadathanasynyň basylyp ýatyrylmagy (Sitata getirilen çeşmeler)

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

Žurnal Sowet häkimiýeti döwründe katolikleriň yzarlanmagyna degişli dünýewi resminamalary öz içine alýar.

From Time Magazine, December 4, 1989:

Time žurnalyndan, 1989-njy ýylyň 4-nji dekabry:

“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.”

Ikinji Jahan urşundan soň, gazaply, emma umuman alanda has az ganly yzarlama Ukraina hem-de täze Sowet bloguna ýaýrady we prawoslawlar bilen bir hatarda millionlarça rim katoliklerine hem-de protestantlara täsir etdi.

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

Ukraina kommunizm döwründe katolisizmiň basylyp ýatyrylan esasy sebitleriniň biri hökmünde kesgitlenýär.

Legalization of the Ukrainian Catholic Church

Ukrain Katolik Buthanasynyň Kanunlaşdyrylmagy

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

Ukraina baradaky ara alnyp maslahatlaşmalaryň esasy üns merkezleriniň biri uzak wagtlap gadagan edilen Ukrain Katolik Kilisesiniň kanunlaşdyrylmagydyr.

From Life Magazine, December 1989:

“Life” žurnalyndan, 1989-njy ýylyň dekabry:

“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.”

Ýakynda Çehoslowakiýada üç täze katolik ýepiskopy bellenildi. Şeýle hem şu aýda Gorbaçýow Italiýa saparynyň dowamynda Rim Papasy Ioann Pawel II bilen duşuşýar — bu Kreml bilen Watikanyň ýolbaşçylarynyň arasynda ýüzbe-ýüz geçirilýän ilkinji duşuşykdyr. Bu gepleşikler SSSR-de uzak wagtlap gadagan edilen Ukrain katolik ybadathanasynyň kanunlaşdyrylmagyna getirip biler.

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

U.S. News & World Report neşirinden, 1989-njy ýylyň 11-nji dekabry:

“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.”

Dini azatlygyň täzeden dikeldilmegi, Staliniň 1946-njy ýylda ony Rus Pravoslaw Kilisesiniň düzümine goşmagy buýranyndan bäri ýer astynda ýaşap galan, bäş million agzaly Ukraina Katolik Kilisesine goýlan resmi gadagançylygyň aýrylmagyny hem öz içine alar diýlip garaşylýar. Ukraina Kilisesi üçin kanuny taýdan ykrar edilmegi gazanmak papananyň esasy maksatlarynyň biri bolupdy.

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.

Žurnal muny ateistik gözegçiligiň gowşamagynyň, katolik häkimiýetiniň gaýtadan dikeldilmeginiň subuty hökmünde hödürleýär. Bu waka Watikanyň diplomatik basyşynyň göni netijesi hökmünde kesgitlenýär we Danyýel 11:40-nyň berjaý bolmagyndaky möhüm sepgit hökmünde, Ukraina bolsa öňki kommunistik çäklerde Papalygyň täsirini täzeden gazanýandygynyň görünýän mysaly hökmünde görkezilýär.

Ukraine as Evidence of the Papacy’s Advance

Ukraina Papalygyň Öňe Gidişiniň Subuty

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.”

Kommunizmiň çöküşi diňe bir syýasy özgerişlik hökmünde däl-de, eýsem ateizmiň ruhy ýeňlişi, Papalygyň geosyýasy öňe gidişi we Papalygyň dünýä üstünden agalyk etmegine gaýdyp başlamagy hökmünde görülýär. Ukraina Sowetleriň dini basyp ýatyrmasynyň sökülip aýrylmagynyň mysaly we Gündogar Ýewropada Rimiň strategik ýeňşi hökmünde ýüze çykýar. Bu, mejbury ateizmden gaýtadan dikeldilen katolik ygtyýarlylygyna bolan görünýän geçişi aňladýar, we Ukrain katolik ybadathanasynyň kanunlaşdyrylmagy demirgazygyň patyşasynyň günortanyň patyşasyny “tüweleý ýaly” süpürip aýyrýandygynyň pygamberlik taýdan tassyklanmasy hökmünde kabul edilýär.

Ukraine and the Broader Prophetic Sequence

Ukraina we Has Giňiş Prophetiw Yzygiderlilik

1798 – Papacy receives deadly wound.

1798 – Papalyk ölüm howply ýarasyny alýar.
1917 – Atheism relocates to Russia (Bolshevik Revolution).

1917 – Ateizm Russiýa göçýär (Bolşewik rewolýusiýasy).
1989 – Soviet Union collapses.

1989 — Sowet Soýuzy dargady.
Ukraine – Catholic Church legalized.

Ukraina — Katolik kilisesi yasallaştırıldı.
Papacy regains geopolitical influence.

Papalyk geosyýasy täsirini gaýtadan dikeldýär.
United States eventually comes under Papal influence (Daniel 11:41).

Amerikanyň Birleşen Ştatlary ahyrsoňy papalyk täsiriniň astyna düşýär (Daniel 11:41).
Entire world follows (Daniel 11:42–43).

Bütin dünýä onuň yzyndan gidýär (Danyýel 11:42–43).

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

Ukraina Sowet ateizmi bilen dikeldilen Papalyk täsiriniň arasyndaky geçişiň bir bölegi hökmünde 3–4-nji tapgyrlara laýyk gelýär.

Sources Referenced in Ukraine Discussion

Ukraina baradaky ara alyp maslahatlaşmada salgylanylan çeşmeler

Jeff Pippenger (primary theological framework)

Jeff Pippenger (esasy teologik çarçuwa)

Spirit of Prophecy

Pygamberlik Ruhy

The Great Controversy

Uly Jedel
Selected Messages

Saýlanan Habarlar
Testimonies for the Church

Ybadat üçin Güwänamalar

Secular Press

Dünýewi Metbugat

Time Magazine

“Time” žurnaly
Life Magazine

“Life” žurnaly
U.S. News & World Report

ABŞ News & World Report

Ukraine is mentioned in connection with:

Ukraina şu aşakdakylar bilen baglanyşyklylykda agzalýar:

Post-World War II Catholic persecution

II Jahan urşundan soňky katolik yzarlamasy
Underground survival of the Ukrainian Catholic Church

Ukrain Katolik Kilisesiniň ýerasty ýagdaýda ýaşap galmagy
Gorbachev–Vatican diplomacy

Gorbaçýow–Watikan diplomatiýasy
Legal restoration of Catholic hierarchy

Katolik ierarhiýasynyň kanuny taýdan dikeldilmegi

Summary of Ukraine’s Role in the Newsletter

Habarnamadaky Ukrainanyň Ornynyň Gysgaça Mazmuny

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 Sowet ateizminiň astynda basylyp ýatyrylan katolisizmiň bir berkitmesi bolupdy. Ukrain Katolik Ybadathanasynyň kanunlaşdyrylmagy günortanyň patyşasynyň gowşaýandygyny alamatlandyrdy. Watikanyň Ukrainadaky täsiri Papalygyň gaýtadan güýçlenýändigini görkezdi, we Ukrainanyň dini özgerişi Daniel 11:40-yň ýerine ýetirilýändiginiň anyk subuty bolup hyzmat etdi. Ukraina bilen bagly wakalar Papalygyň ölüm howply ýarasynyň sagalmagynyň ilkinji ädiminiň bir bölegini emele getirdi. Şonuň üçin Ukraina aýratyn syýasy waka hökmünde däl-de, eýsem Daniel 11-iň soňky hereketleriniň içindäki pygamberlik nyşany hökmünde görkezilýär.