Panium - Number Eighteen | English and Xhosa 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.

Ngoku siza kuqwalasela ezinye zeziphumo zendinyana yeshumi elinesibini kaDaniyeli ishumi elinanye, size emva koko sifake imigca emithathu yeminyaka “engama-250” kwimbali yeendinyana zeshumi elinanye ukuya kweleshumi elinesihlanu, eyazalisekiswa kwidabi lasePanium ngowama-200 BC. Umgca weminyaka “engama-250” owaqala ngowama-457 BC uphela ngowama-207 BC embindini wexesha eliqala ngedabi laseRaphia lize liphele ngedabi lasePanium. Iminyaka “engama-250” kumgca kaNero iphela ngembali enamanyathelo amathathu kaConstantine, emelwe yiminyaka yowama-313, yowama-321, neyowama-330. Iminyaka “engama-250” yaseUnited States iphela ngoJulayi 4, 2026.

Nero’s line represents the history of the image of the beast testing time, first in the United States, and then in the world. The line of 457 BC places Trump at a midpoint militarily between two battles. The period that extends from 1776 also marks a midpoint for Trump’s final presidency. In order to place these lines in their proper place we will first address verse twelve, and the demise of Russia and Putin. Then the three lines of “250” years, then the line of the Hasmonean Dynasty. With those lines in place, we will place Peter in alignment with Panium. When those lines are in place we should be able to recognize how the message of July 18, 2020 is to be corrected and proclaimed, and that it is the message of the book of Joel.

Umgca kaNero umele imbali yexesha lovavanyo lomfanekiselo werhamncwa, kuqala eUnited States, kwandule ke emhlabeni. Umgca ka-457 BC ubeka uTrump kwindawo ephakathi ngokwasemkhosini phakathi kweedabi ezimbini. Ixesha elisuka ku-1776 nalo limakisha indawo ephakathi kubongameli bokugqibela bukaTrump. Ukuze sibeke le migca kwindawo yayo efanelekileyo siya kuqala sixoxe ngendinyana yeshumi elinesibini, nokuwa kweRashiya noPutin. Emva koko imigca emithathu yeminyaka “engama-250”, yaye ke umgca woBukhosi bamaHasmonean. Xa le migca sele imi endaweni yayo, siya kumbeka uPetros ahambelane nePanium. Xa loo migca sele imi endaweni yayo, kufanele sikwazi ukuqonda indlela umyalezo kaJulayi 18, 2020 omele ulungiswe uze uvakaliswe ngayo, nokuba ungumyalezo wencwadi kaYoweli.

King Uzziah of Judah & Ptolemy King of Egypt

UKumkani u-Uziya wakwaYuda noPtolemy, uKumkani waseYiputa

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.

Imbali ezazalisekisa indima yeshumi elinanye edabini laseRafiya iyahambelana nembali kaKumkani u-Uziya. Xa uIsaya ehlanjululwa aze anikwe amandla okuvakalisa umyalezo wemvula yamva, ubizo lwakhe lwafika ngonyaka awafa ngawo u-Uziya.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Isaiah 6:1.

Ngomnyaka awafa ngawo ukumkani u-Uziya ndambona neNkosi ihleli etroneni, iphakamile yaye iphakanyisiwe, nomsila wengubo yayo wayizalisa itempile. Isaya 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.

Ukufa kuka-Uziya kwandulelwa yimvukelo awayibonakalisayo eyayingqamana, yaye ihambelana, nemvukelo kaPtolemy kanye emva koloyiso emfazweni yaseRaphia. Uziya noPtolemy bangumfuziselo wokumkani wasemzantsi ontliziyo yakhe iphakanyisiweyo, ovukelayo ngokufuna ukudibanisa igunya lakhe lombuso negunya lebandla. Xa u-Uziya wazama ukudibanisa ibandla nombuso, iqhenqa ebunzi bakhe laba ngumfuziselo wophawu lwerhamncwa.

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.

Yaza owesithathu wabalandela, esithi ngezwi elikhulu, Ukuba nabani na usinqula irhamncwa nomfanekiso walo, aze alwamkele uphawu lwayo ebunzi lakhe, okanye esandleni sakhe, Lowo uya kusela iwayini yengqumbo kaThixo, egalelwa ingaxutywanga kwindebe yomsindo wakhe; yaye uya kungcungcuthekiswa ngomlilo nesalfure phambi kweengelosi ezingcwele, naphambi kweMvana: Nomsi wokungcungcuthekiswa kwabo unyuka unyuke kuse emaphakadeni asemaphakadeni: yaye abanakuphumla emini nasebusuku abo balinqulayo irhamncwa nomfanekiso walo, kwanabani na owamkelayo uphawu lwegama lalo. ISityhilelo 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.

Ngoko ke u-Uziya umele ukufa okuqhubekekayo ukususela kwixesha lokuzama kwakhe ngovukelo ukudibanisa ibandla norhulumente. Emva koko umele ubukhosi obabelwana ngabo naye nonyana wakhe kangangeminyaka elishumi elinanye, ngoxa amandla akhe ayesehla. U-Uziya waphila iminyaka elishumi elinanye emva kovukelo lwakhe. Ukuqala kovukelo lwakhe kufuzisela umthetho weCawa, apho ibandla norhulumente kudityaniswa khona, kwanophawu lwerhamncwa luphunyezwe. Kwiminyaka elishumi elinanye kamva wafa, emele ukuphela kolawulo lwakhe njengokumkani wobukumkani basemazantsi bakwaYuda, obabuyilizwe elizukileyo, eliyi-United States.

In prophetic relation to Ptolemy, Uzziah represents Judah, the glorious land and apostate Protestantism, whereas; Ptolemy represents Egypt, which is the dragon power, whose religion is spiritualism. When the two kings are considered as parallel lines, Uzziah ceases to be an illustration of the glorious land and together they become a symbol of two nations. Egypt and Judah are symbols of the religions of spiritualism and apostate Protestantism. They are a symbol of the state and the church. The statecraft and the churchcraft they represent when they are aligned as one symbol contain two nations, as was the Medes and Persians, as was France’s Egypt and Sodom, as is the United States Republican and Protestant horns, as were the northern and southern kingdoms of Israel and Judah, as well as pagan Rome and papal Rome. As a symbol of two kingdoms, they are prophetically tied together by the temple in Jerusalem where both Uzziah and Ptolemy sought to sacrifice at the temple in Jerusalem. Two nations who both rebel at the same sanctuary.

Ngokuphathelele ngokwesiprofeto kuPtolemy, u-Uziya umele uYuda, ilizwe elizukileyo kunye nobuProtestanti obuwexukileyo, kanti ke; uPtolemy umele iYiputa, engamandla enamba, enenkolo eyokomoya. Xa aba kumkani babini bethathelwa ingqalelo njengemigca ehambelanayo, u-Uziya uyeka ukuba ngumzekeliso welizwe elizukileyo, baze kunye babe ngumqondiso wezizwe ezibini. IYiputa noYuda bangumqondiso weenkolo zokomoya nezobuProtestanti obuwexukileyo. Bangumqondiso wombuso nebandla. Ubugcisa bombuso nobobandla ababumelayo xa bemanyaniswe njengomqondiso omnye buqulathe izizwe ezibini, njengokuba kwakunjalo kumaMede namaPersi, njengokuba kwakunjalo ngeYiputa neSodom yaseFransi, njengokuba kunjalo ngeempondo zase-United States zobuRiphabhlikhi nezobuProtestanti, njengokuba kwakunjalo kwizikumkani zasemantla nezasezantsi zakwaSirayeli noYuda, kwanaseRoma yobuhedeni neRoma yobupopu. Njengomqondiso wezikumkani ezibini, zibotshelelwe kunye ngokwesiprofeto ngetempile yaseYerusalem apho bobabini u-Uziya noPtolemy bafuna ukunikela umbingelelo etempileni yaseYerusalem. Izizwe ezibini ezivukela kwindawo enye engcwele.

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.

Kubalulekile ukuqaphela ukuba uvukelo lwazo zombini ezi kumkani lwalunxulumene netempile eseYerusalem, engumqondiso wetempile apho uDaniyeli wabona uKristu kwisahluko seshumi. Iimbali zazo zombini ezi kumkani zihlangana kwiMfazwe yaseUkraine, yaye ngokwenjenjalo ziqalisa ubungqina bazo ngowama-2014. Zombini zaphakanyiswa ziimpumelelo zomkhosi ezimelwe lidabi laseRafiya kwivesi yeshumi elinanye. IRafiya iphawula umda wobukumkani besithandathu besiprofeto seBhayibhile nomanyano oluphindwe kathathu lomthetho weCawa. Ikwangumda wotshintsho lwebandla elilwayo lisiya kwibandla eloyisayo.

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.

Emva kowama-2014, ukumkani osisityebi kakhulu wabhengeza injongo yakhe yokungenela ubumongameli ngowama-2015. Ngowama-2020 ukumkani osisityebi kakhulu, emele uphondo lweRiphabhlikhi, wafumana inxeba lalo elibulalayo elaliza kuthi kamva liphiliswe. Ngowama-2022 imfazwe yaseUkraine yanda ngamandla. UTrump wabuya ke ngoko ekuzalisekeni kwendinyana yeshumi elinesithathu, kunyulo lowama-2024. NgoJulayi ka-2023, ilizwi entlango lavakaliswa. NgoDisemba 31, 2023 uphondo lwamaProtestanti lwavuswa, kwanjalo kwanophondo lweRiphabhlikhi kunyulo lowama-2024, xa uTrump wabuya, yaye ke ngowama-2025 uvavanyo lwesiseko lwaphela ngokufika kovavanyo lwetempile.

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.

Iinyaniso ezatyhilwayo ngowe-1989 zazimbini. Iingqamaniso zesiprofeto zeentshukumo zohlaziyo kwakunye neendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zatyhilwa ngaxeshanye. Kukho imithetho ethile yesiprofeto eyasetyenziswa ukumisela umyalezo wokuqala wendima yamashumi amane. Ezinye kanye zezo nyaniso ngoku zisisitshixo kwimbali efihlakeleyo yaloo ndima inye kanye apho ezo ntsika zexabiso zesiprofeto zafunyanwa khona. Ndiza kuninika umzekelo.

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.

Ngo-1989, kwakungekho kuqonda kumanyeneyo ngaphakathi kubu-Adventist malunga nokuba zimele ntoni iivesi ezintandathu zokugqibela zikaDaniyeli. Oko kuswela ukumanyana kwakunamacala amabini. Kwakungekho mvumelwano ngentsingiselo yezo vesi. Abo babebanga ukuba banokuqonda kwezo vesi babenikela ngeengcamango zabantu ezixutywe nemfundiso yezakwalizwi yobuProtestanti obuwexukileyo noboKatolika, ilifa lobuzibulo abalifumanayo kooyise babo bemvukelo ka-1863, xa bazalisekisa indima yomprofeti ongathobeliyo kwimvukelo esisiseko kaYarobheham. Ezo ngcamango zobuqu malunga nokuba zithetha ntoni ezo vesi, ubuncinane, zazizintsingiselo zabucala. Iingcamango zabo ngezo vesi zazingahambelani nokusetyenziswa okusisiseko kwesiprofeto, yaye kaninzi zaziphikisana kanye nesiseko ngokwaso ababesichaza bona ngezo vesi.

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!

Esakubona kwezo ndinyana yayikukuqonda okuhambelanayo kwazo zonke ezo ndinyana zintandathu. Yayikukuhambelana komyalezo esakubonayo okwandikhuthazayo ukuba ndiveze ukuqonda kwam, kwanaxa ndandisazi ukuba bonke ubu-Adventist babekukhaba oko ndandiqondayo. Oko sakuqondayo kwezo ndinyana kwapapashwa okokuqala ngowe-1996, yaye ukuqonda okwabekwa apho kuye kwomelela ngakumbi kuphela njengoko ixesha liqhubekele phambili kangangeminyaka engamashumi amathathu!

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.

Xa uqwalasela kanye isalathiso sokuqala kakhulu kwimagazini ethi The Time of the End, ufumana iTestimonies, umqulu 9, iphepha 11. Kwiminyaka emihlanu ngaphambi kwe-9/11, imagazini iqala ngo-9/11. Enye yezo ziqondiso ezandikhuthazayo yaba kukukuqonda ukuba “ngexesha lesiphelo” kwindima yamashumi amane, ookumkani basentla nabasezantsi babengamagunya omoya, kungekhona amagunya angokoqobo. Ngelo xesha, ndandisele ndisazi ukuba uDade White wathi iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, nokuba kwaloo mgca mnye wesiprofeto ukwiDaniyeli, uyathatyathwa nguYohane kwiSityhilelo. Ndandifumanise ukuba kwiSityhilelo 11, eyazalisekiswa kwimbali ejikeleze ixesha lesiphelo ngowe-1798; amagqabantshintshi kaDade White ngalo mhlathi afundisa ngokucacileyo ukuba iFransi yayiyiYiphutha yokomoya, yaye wayecace kwangolo hlobo nokuba kwiSityhilelo 17, ihenyukazi phezu kwerhamncwa yayiyiBhabheli yokomoya.

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.

Ukuchongwa kukaDade White kwaloo magunya mabini kuse *The Great Controversy*, yaye ezo nkcazo zidibanisa kunye ubungqina bukaYohane noDaniyeli. Inkcazo yokumkani wasezantsi kuDaniyeli isahluko seshumi elinanye ligunya elilawula iYiputa, yaye ukumkani wasentla ligunya elilawula iBhabhiloni. Xa iBhayibhile noMoya wesiProfeto babesebenza kunye ukumisela inyaniso ngokuzisa uDaniyeli neSityhilelo ndawonye ukuze kungqinwe loo ngongoma, yayiyinto endingazange ndinikele kuyo nakowuphi na umfundisi-wezakwalizwi olahlekisiweyo, okanye inkokeli elahlekisiweyo ezinyulele yona ngokwayo yenkonzo ezixhasayo.

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.

Ukuqonda uPtolemy noUziya njengemiqondiso yedabi laseRafiya nokuwa okulandela emva kokuphakanyiswa kweentliziyo zabo, kukulawulwa yinyaniso yokuba uPtolemy umele amandla enamba oyoyisa amandla abameli baseRoma, aze kamva oyiswe ngamandla abameli awayemoyisile uPtolemy kwivesi yeshumi nango-1989. Umahluko wembali uyinjongo yaye ubalulekile.

Uzziah receives the mark of the beast when he attempts to bring church and state together, Uzziah is the glorious land, and the glorious land was a major argument in the beginning of the message in 1989. Is the glorious land the United States, or is it the Seventh-day Adventist church? Those who then held to the erroneous idea that the glorious land is the Adventist church, along with any who still do—would argue that the glorious holy mountain of verse forty-five was clearly God’s church, so that meant to them, that a mountain and a land were the same symbol. Standard human reasoning, I suppose.

Uziya wamkela uphawu lwerhamncwa xa ezama ukudibanisa icawa norhulumente, uUziya ngumhlaba ozukileyo, yaye umhlaba ozukileyo wawuyingxoxo enkulu ekuqaleni kwesigidimi ngo-1989. Ingaba umhlaba ozukileyo yi-United States, okanye yicawa yamaSeventh-day Adventist? Abo ngelo xesha babebambelele kwingcamango ephosakeleyo yokuba umhlaba ozukileyo yicawa yama-Adventist, kunye nabo nabani na abasabambelele kuyo—babeya kuthi intaba engcwele ezukileyo yevesi yamashumi amane anesihlanu yayicace gca ukuba yicawa kaThixo, ngoko oko kwakuthetha kubo ukuba intaba nomhlaba yayingumfuziselo omnye. Ukuqiqa okuqhelekileyo kwabantu, ndicinga njalo.

Uzziah is the glorious land, and Ptolemy is Egypt. Uzziah, as the glorious land has the two horns of Protestantism and Republicanism. The political manifestation of Ptolemy is communism and its varied forms, and the religious manifestation of Ptolemy is spiritualism and its varied forms. A characteristic of the dragon power is that it is a confederacy, but the false prophet, who is the glorious land is a single nation with two horns.

Uziya lilizwe elizukileyo, yaye uPtolemy nguYiputa. Uziya, njengelizwe elizukileyo, uneempondo ezimbini zobuProtestanti nobuRiphabhlikhi. Ukubonakaliswa kwezopolitiko kukaPtolemy bubukomanisi neentlobo zalo ezahlukahlukeneyo, yaye ukubonakaliswa kwezenkolo kukaPtolemy bubumoya neentlobo zabo ezahlukahlukeneyo. Uphawu lwamandla enamba kukuba angumfelandawonye, kodwa umprofeti wobuxoki, olilizwe elizukileyo, sisizwe esinye esineempondo ezimbini.

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.

UDaniyeli ishumi elinanye ivesi lamashumi amane lamisela ukuba i-United States yayiligunya elimele upopu xa iSoviet Union yatshayelwa yasuswa ngowe-1989. Le nyaniso iyahambelana nendima yesilo somhlaba esineempondo ezimbini sesiTyhilelo ishumi elinesithathu, kuba ezi ncwadi zimbini ziyafana.

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.

Ndabona elinye irhamncwa linyuka livela emhlabeni; lalinamaphondo amabini afana nawemvana, lathetha njengenamba. Lasebenza ngawo onke amagunya erhambncwa lokuqala phambi kwalo, lawenza umhlaba nabo bonke abahlala kuwo ukuba banqule irhamncwa lokuqala, elo lalinxeba lalo lokufa laphiliswa. ISityhilelo 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.”

IsiTyhilelo seshumi elinesithathu sichaza iUnited States njengamandla asebenza endaweni yoBupopu, kuba irhamncwa lomhlaba “lisebenzisa onke amandla e”rhamncwa eliphuma elwandle elafika “phambi kwalo.” Kwivesi yesibini inamba yaseRoma yobuqaba yayilinike uBupopu amandla ayo, isihlalo sayo sobukhosi, negunya elikhulu. Igama eliguqulelwe ngokuthi “amandla” lithetha amandla, kodwa kwivesi yeshumi elinesibini kusetyenziswa igama elahlukileyo eliguqulelwe ngokuthi “amandla,” lithetha “igunya elinikelwe ngomnye.”

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.

IUnited States lingamandla amele ubupopu, obuye bafanekiselwa yiRoma yobuhedeni, eyayinika ubupopu inkxaso yalo yomkhosi neyoqoqosho njengoko kuchaziwe kwivesi yesibini. Ngokwenza oko, iRoma yobuhedeni yafanekisa iUnited States, neya kuthi nayo inikele “ngenqwelo zayo zokulwa, iinqanawa namahashe ayo namadoda akhwele kuwo” ukuze yenze umsebenzi omdaka wamandla obupopu.

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.

Xa amadabi amathathu endinyana yeshumi, yeshumi elinanye neyeshumi elinesihlanu azalisekiswa embalini, uAntiochus Magnus wayekho kwidabi ngalinye. Le nyaniso ichaza ukuba amandla amelwe kula madabi mathathu ngamandla esilo asebenza ngommeli, kuba kusoloko kunguAntiochus, yaye uAntiochus ngowe-1989 wayengamandla ommeli eUnited States.

The three battles that lead to the Sunday law of verse sixteen bear the signature of Alpha and Omega, and also the structure of truth. It is the United States in the first battle and the third battle, identifying an alpha and omega in the first and last battle. The three battles that lead to the Sunday law of verse sixteen also bear the signature of truth. The proxy power of Nazi Ukraine is the battle in the middle that represents the rebellion of the middle waymark in the framework of the Hebrew word truth. The three battles represent 1989 unto the Sunday law, which means they represent the “hidden history” of verse forty.

Iimfazwe ezintathu ezikhokelela kumthetho weCawa wangeCawa wendima yeshumi elinesithandathu zithwele uphawu luka-Alpha no-Omega, kwanokwakheka kwenyaniso. Yi-United States kwimfazwe yokuqala nakwimfazwe yesithathu, nto leyo echaza i-alpha ne-omega kwimfazwe yokuqala neyokugqibela. Iimfazwe ezintathu ezikhokelela kumthetho weCawa wangeCawa wendima yeshumi elinesithandathu zikwanalo uphawu lwenyaniso. Amandla ommeli eNazi Ukraine yimfazwe esembindini emele uvukelo lophawu oluphakathi kwisakhelo segama lesiHebhere elithi inyaniso. Iimfazwe ezintathu zimele u-1989 kuse kumthetho weCawa wangeCawa, okuthetha ukuba zimele “imbali efihlakeleyo” yendima yamashumi amane.

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.

Ivesi yeshumi elinanye yesiTyhilelo 11 ichaza u-2023 njengendawo apho zombini iimpondo zivuswa khona. UDaniyeli 11:11 uchaza kanye elo xesha linye lembali. Umgca wangaphakathi wesiprofeto nomgca wangaphandle wesiprofeto bayangqamana ngo-2023. Umgca wangaphakathi “yinto” awayeyiqonda uDaniyeli, yaye umgca wangaphandle “ngumbono” awawuqondayo.

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.

Uvavanyo lwetempile aluboniswa nguDaniyeli lwaqala ngomhla wamashumi amabini anesibini, yaye iminyaka engamashumi amabini anesibini emva ko-9/11, eyiyo indawo uIsaya angena ngayo etempileni, ikusa ku-2023. UIsaya uchaza ukufa kukaUziya emva kokuphila neqhenqa iminyaka elishumi elinanye ku-9/11. Umsebenzi wokumisa itempile uquka kuqala ukubeka isiseko, yaye emva koko ukwakha itempile nokubeka ilitye eliyintloko, nto leyo ke ekhokelela kuvavanyo lwesithathu lwe-litmus, olumelwa ngumthendeleko wamaxilongo kumgca weLevitikus amashumi amabini anesithathu. Umsebenzi wangaphakathi wevangeli elingunaphakade uzalisekiswa ngexesha lembali yomgca wangaphandle. Kwindima yeshumi elinanye uPutin umelwe ngoPtolemy, yaye ukumkani uUziya unika ubungqina besibini kumzekeliso wokumkani wasemazantsi ophakanyiswayo ngenxa yempumelelo yezomkhosi, othi emva koko azame ukuzingenisa kummandla wonqulo.

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.

Ke ukumkani wasemazantsi uya kuvuselelwa yingqumbo, aphume aye kulwa naye, oko kukuthi, nokumkani wasemantla; yena uya kumisa inkitha enkulu; kodwa loo nkitha iya kunikelwa esandleni sakhe. Kwaye xa eyisusile loo nkitha, intliziyo yakhe iya kuphakama; aze awise amashumi amawaka amaninzi; kodwa akayi kuqiniswa yiyo. Daniel 11:11, 12.

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

UYuriyah Smith uthetha ngembali kaPtolemy Philopator nangelinge lakhe lokunikela imibingelelo etempileni yaseYerusalem.

“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.

“UPtolemy wayeswela ubulumko bokulisebenzisa kakuhle uloyiso lwakhe. Ukuba wayelandelele impumelelo yakhe, ngokuqinisekileyo ngewayebe yinkosi yobukumkani bonke buka-Antiochus; kodwa ekwanelisekeni kwakhe kukwenza izoyikiso ezimbalwa kuphela nezisongelo ezimbalwa, wenza uxolo ukuze akwazi ukuzinikela ekonwabeleni okungaphazamisekiyo nokungalawulwayo kweenkanuko zakhe ezibuhlungu nezesilwanyana. Ngaloo ndlela, akuba eboyisile iintshaba zakhe, woyiswa zizinto ezimbi zakhe, yaye, elibele igama elikhulu awayenokulimisela, wachitha ixesha lakhe kwizidlo zokuzinkcinkca nasebuhenyukeni.”

“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.

“Intliziyo yakhe yaphakanyiswa yimpumelelo yakhe, kodwa wayekude nokomelezwa yiyo; kuba ukusetyenziswa kwayo ngendlela engenazuko awakwenza ngako kwabangel’ ukuba abantu bakhe bamvukele. Kodwa ukuphakanyiswa kwentliziyo yakhe kwabonakaliswa ngokukhethekileyo ngakumbi kwiintsebenzo zakhe namaYuda. Efikile eYerusalem, wanikela khona imibingelelo, yaye wayenqwenela kakhulu ukungena kweyona ndawo ingcwele yetempile, ngokuchasene nomthetho nenkolo yaloo ndawo; kodwa ekubeni, nangona kwakunzima kakhulu, athintelwe, wemka kuloo ndawo evutha ngumsindo nxamnye nesizwe sonke samaYuda, waza kwaoko waqalisa phezu kwawo intshutshiso eyoyikekayo nengenanceba. EAlexandria, apho amaYuda aye ahlala khona ukususela kwimihla ka-Aleksandire, aze anandipha amalungelo abemi abathandwa kakhulu, kwabulawe amashumi amane amawaka ngokukaEusebius, amashumi amathandathu amawaka ngokukaJerome, kule ntshutshiso. Uvukelo lwamaYiputa, nokubulawa kwabantu abaninzi kumaYuda, ngokuqinisekileyo zazingeyizo izinto ezazinokumomeleza ebukumkanini bakhe, kodwa zazanele, kunoko, ukuba phantse buphela bubutshabalalise.” 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.

Uloyiso lomkhosi lukaPtolemy Philopator eRaphia ngowama-217 BC aluzange lumomeleze uPtolemy, kodwa lwabangela ukuba “intliziyo yakhe iphakamise.” Uloyiso kwiMfazwe yaseUkraine aluyi kumomeleza uPutin, kodwa luya “kuyiphakamisa intliziyo yakhe,” njengoko impumelelo yasemkhosini yambangela ukumkani u-Uziya ukuba ayiphakamise intliziyo yakhe.

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.

Ke kaloku uUziya wabenzela, kuwo wonke umkhosi, amakhaka, neentonga zemikhonto, nezigcina-ntloko, nezikrweqe, neentolo, nezigadla zokujula amatye. Wenza naseYerusalem izixhobo zemfazwe, eziyilwe ngamadoda anobuchule, ukuba zibe phezu kweenqaba naphezu kweendonga zokukhusela, ukuze kudutyulwe ngazo iintolo namatye amakhulu. Igama lakhe lasasazeka laya kude; ngokuba wancedwa ngokumangalisayo, wada womelela. Ke kaloku, akuba omelele, intliziyo yakhe yaziphakamisa, yaba yintshabalalo yakhe; ngokuba wona kuYehova uThixo wakhe, wangena etempileni kaYehova, ukuba aqhumisele isiqhumiso phezu kwesibingelelo sesiqhumiso. 2 Kronike 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.

Ookumkani ababini basemzantsi, iintliziyo zabo zaphakanyiswa ngenxa yoloyiso emfazweni, bazama ukungena etempileni enye nokunikela umnikelo, nto leyo eyayivumelekile ukuba yenziwe ngumbingeleli kuphela. Kuzo zombini ezo meko, ababingeleli bazichasa iinzame zookumkani abanekratshi zokwenza oko. Emva koko omnye ukumkani waqalisa impindezelo kumaYuda, waza omnye wabethwa ebunzini ngeqhenqa.

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.

Waza wangena emva kwakhe uAzariya umbingeleli, ekunye naye ababingeleli bakaYehova abangamashumi asibhozo, amadoda anobugorha. Bamelana noUziya ukumkani, bathi kuye, Akukokwenu, Uziya, ukuba utshisele uYehova isiqhumiso, koko kokwababingeleli, oonyana baka-Aron, abangcwalisiweyo ukuba batshise isiqhumiso; phuma engcweleni; kuba ukreqile; yaye akuyi kuba yimbeko kuwe evela kuYehova uThixo. Waza uUziya wanomsindo, enesitshisi-siqhumiso esandleni sakhe ukuba atshise isiqhumiso; kwathi, esenomsindo kubabingeleli, iqhenqa laphuma ebunzi bakhe phambi kwababingeleli endlwini kaYehova, ecaleni kwesibingelelo sesiqhumiso. Wamkhangela uAzariya umbingeleli omkhulu, nabo bonke ababingeleli, yaye yabonakala, wayeneqhenqa ebunzini bakhe; bamgxotha apho; ewe, naye ngokwakhe wakhawuleza ukuphuma, ngokuba uYehova wayembethile. Waba ke uUziya ukumkani eneqhenqa kwada kwaba ngumhla wokufa kwakhe, wahlala endlwini eyodwa, engumqhenqa; kuba wayenqunyulwe endlwini kaYehova; uYotam unyana wakhe wayephethe indlu yokumkani, egweba abantu belizwe. Ke kaloku ezinye izenzo zikaUziya, ezokuqala nezokugqibela, wazibhala uIsaya umprofeti, unyana ka-Amozi. 2 Kronike 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.

Ngo-2014, abalawuli behlabathi baseYurophu nolawulo luka-Obama baqalisa uguquko lombala phezu kwesizwe saseUkraine. Ngo-2022 iRashiya yaqalisa uhlaselo oluya kuthi ekugqibeleni lukhokelele eloyisweni lukaPutin neRashiya; abamelwe nguPtolemy no-Uziya, ookumkani basemzantsi. Ivesi yeshumi elinesibini ithi, emva koloyiso lukaPutin, “intliziyo yakhe iya kuphakama; aze awise phantsi amashumi amawaka amaninzi: kodwa akayi komelezwa yilo.” Emva koko imbali ibhala ukutshabalala okuqhubekayo kobukumkani bakhe.

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.

Ukubhujiswa okuya kusanda ngokuthe ngcembe kwakhokelela ekufeni kwakhe, yaye ngexesha uAntiochus Omkhulu ephindisela ngelahleko yakhe eRaphia, uAntiochus wayengasasebenzisani noPtolemy Philopator; ngelo xesha uAntiochus wayesajongene nomntwana omncinane owayengumlawuli waseYiputa ngelo xesha. Umntwana uluphawu lwesizukulwana sokugqibela, ngoko ke kwinqanaba elithile ukumkani ongumntwana owoyiswa nguAntiochus ePanium usisizukulwana sokugqibela sobukumkani basemzantsi. Kwinqanaba elisebenzayo ukumkani ongumntwana umele ubuthathaka ngokunxulumene namandla kaAntiochus.

“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.

“Uxolo olwafikelelwa phakathi kukaPtolemy Philopater noAntiochus lwahlala iminyaka elishumi elinesine. Ngelo xesha uPtolemy wasweleka ngenxa yokungazeyisi nokuziphatha okubi, waza walandelwa ngunyana wakhe, uPtolemy Epiphanes, owayengumntwana oneminyaka emine okanye emihlanu ngelo xesha. UAntiochus, kwangelo xesha linye, akuba eyicinezele imvukelo ebukumkanini bakhe, waza wayoyisa waza wayizinzisa iindawo ezisempuma ekumthobeleni, wayesele ekhululekile ukwenza naliphi na ishishini xa uEpiphanes oselula wayenyukela etroneni yaseYiputa; yaye ecinga ukuba eli lithuba elihle kakhulu lokwandisa ubukhosi bakhe ukuba lingaphoswa, waqokelela umkhosi omkhulu gqitha “omkhulu kunowokuqala” (kuba wayehlanganise imikhosi emininzi waza wafumana ubutyebi obukhulu kuhambo lwakhe lwasempuma), waza wemka waya kulwa neYiputa, elindele ukufumana uloyiso olulula phezu kokumkani oselusana. Indlela awaphumelela ngayo siya kuyibona kungekudala; kuba apha kungena iingxaki ezintsha kwimicimbi yezi zikumkani, yaye kungeniswa nabadlali abatsha eqongeni lembali.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

uKumkani waseMzantsi

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.

Ukuchaza amanyathelo okugqibela eRashiya, kukuchaza amanyathelo okugqibela kakumkani wesiprofeto wasemzantsi. Uphawu lwesiprofeto lokumkani wokomoya wasemzantsi olwafika kwimbali yesiprofeto ngexesha lesiphelo ngo-1798—yindlela afikelela ngayo esiphelweni sakhe. Kananjalo luphawu lwesiprofeto lokumkani wasemntla, kunye nomprofeti wobuxoki. Ngamnye kula magunya mathathu akhokela ihlabathi eArmagedon unesiphelo esichongwe ngokukodwa eLizwini likaThixo. Nantoni na eyenzekayo kuPutin neRashiya iya kube iboniswe kwangaphambili ngemigca yangaphambili kakumkani wasemzantsi.

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.

Imizekelo yokuphela kokumkani wokomoya wasemzantsi yatyhilwa ngomfuziselo ngokuphela kokumkani wokuqala wokomoya wasemzantsi, owayenguFransi engakholelwa kuThixo ngexesha loHlaziyo. Ukuphela kobukumkani basemzantsi kuquka ukuphela kokumkani wasemzantsi. Ukuphela kukaNapoleon kuhambelana nokuphela kweFransi, yaye kuyavumelana nokuphela kobukumkani obulandelayo basemzantsi, obabuyiRashiya. IRashiya njengokumkani wanamhlanje wasemzantsi yaqalisa ngohlaziyo, kanye njengokuba iFransi, njengokumkani wasemzantsi, yaqala ngohlaziyo.

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.

Uvukelo luphawu lwenamba, engumfuziselo wookumkani basemzantsi. Inamba, engumfuziselo oyintloko wokumkani wasezantsi, nguSathana; yaye njengoko ezama uvukelo ekupheleni kwewaka leminyaka, kuhla umlilo uvela ezulwini uze umgqibe. Uvukelo lwakhe ezulwini ekuqaleni lwaluyi-alfa yovukelo lwakhe ekupheleni kwewaka leminyaka.

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.

Ngo-1798, iFransi ngokweziprofeto yathabatha itrone njengokumkani wokomoya wasezantsi ngexesha loQhushululu lwaseFransi. Olo qhushululu lwagubungela izizwe zaseYurophu lwaza ekugqibeleni lwafikelela kuQhushululu lwaseRashiya olwalandelwa ngokukhawuleza luQhushululu lwamaBolshevik kwakuloo nyaka mnye.

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).

Uvukelo lwaseRashiya lowe-1917 lwalunezigaba ezibini eziphambili: uVukelo lukaFebruwari (olwabhukuqa ubukumkani bukaTsar, lwaphelisa ulawulo lobuzwilakhe, lwaza lwamisela urhulumente wethutyana phakathi kwexesha lolawulo olubini kunye neeSoviet) kunye noVukelo lukaOktobha (olubizwa kananjalo ngokuba luVukelo lwamaBolshevik, apho amaBolshevik phantsi kukaLenin athimba igunya ngokubhukuqa urhulumente, nto leyo eyakhokelela ekumiselweni kolawulo lwamaSoviet nakwindlela eya kubusoshiyali/nakubukomanisi).

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:

Kuhlalutyo lwembali nakwithiyori yovukelo (ingakumbi kwiimbono zobuMarx ezifana nezo zikaTrotsky, Luxemburg, nabanye abenza iintlekelelo ezifanayo), iNguquko yaseFransi (1789–1799) idla ngokubonwa njengemela umzekelo okanye inika isakhelo sekhosi yeziganeko zaseRashiya. Amanyathelo amabini eNguquko yaseFransi awamela ezi zigaba zaseRashiya ngala:

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.

Isigaba sokuqala esilinganiselweyo/esisemthethweni-siseko (malunga no-1789–1792), esihambelana noQhushululu lwangoFebruwari. Esi sigaba saseFransi saqala ngokuhlaselwa kweBastille, ukubizelwa kwe-Estates-General/National Assembly, ukupheliswa kwamalungelo obukhosi bezifeudal, iSibhengezo samaLungelo oMntu, nokusekwa kobukumkani obuphantsi komgaqo-siseko phantsi kwamaGirondins nabaguquli abalinganiselweyo. Sabhukuqa ubukumkani obungqongqo obupheleleyo, kodwa sagcina iziqalelo zolawulo loburhwebo/olwenkululeko kwakunye nezakhiwo zamandla amabini/eziphikisanayo (umzekelo, phakathi kweNdibano nobukumkani obabusekhona). Ngokufanayo, uFebruwari 1917 waphelisa uTsarism, kodwa wakhokelela kurhulumente wethutyana woburhwebo nakumandla amabini kunye neeSoviet.
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.

Isigaba esingqongqo/saseJacobin (malunga no-1792–1794, kuquka ukumiselwa kweRiphabliki yokuQala, ukubulawa kukaLouis XVI, noLawulo loTyhafiso phantsi kukaRobespierre namaJacobins/iKomiti yoKhuseleko loLuntu) siyahambelana noGuquko luka-Oktobha (lwamaBolshevik). AmaJacobins athabatha igunya kumaGirondins awayengawona athambileyo ngakumbi ngezenzo ezibukhali, avakalisa iriphabliki, acinezela uvukelo oluchasene nenguquko, aza atyhalela inguquko kwinguqu enzulu ngakumbi yentlalo nasekuzikhuseleni kwizisongelo zangaphakathi/nangaphandle. Oku kubonakalisa indlela amaBolshevik awabhukuqa ngayo urhulumente wethutyana, aqinisa ulawulo lwabasebenzi/ubuzwilakhe babasebenzi, aza aqhubela phambili ubusoshiyali benguquko.

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.

Ezi zifaniso zifana-zinjalo zigxininisa indlela iinguquko zorhulumente ezisoloko zilandelela ngayo umkhwa othile: uvukelo lokuqala olubanzi oluchasene nolawulo oludala (olukhokelwa ngamaqela alinganiselayo/owoburhwebo), lulandelwe kukuthathwa kwamandla okungqongqo ngakumbi ngamaqela agqithisileyo ukuze ‘kusindiswe’ kuze kwandiswe inguquko phakathi kwembandezelo. AmaBolshevik ngokwawo ayesebenzisa ngokuqondayo umzekelo waseFransi, ejonga uvukelo lwawo lwango-Oktobha njengolufana nokubhukuqwa kwamaJacobin—oluyimfuneko ukuthintela inguquko echasayo nokuzalisekisa amandla apheleleyo enguquko.

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.

Olu hlobo lokufanisa lubonakala kwimisebenzi enjenge *History of the Russian Revolution* kaTrotsky (ethelekisa ngokucacileyo isigaba samandla amabini eRashiya neentshukumo ezifanayo eFransi) nakwimibhalo kaRosa Luxemburg ngezeziganeko zaseRashiya, apho aqaphela ukuba ixesha lokuqala loVukelo lwaseRashiya (Matshi–Oktobha) lilandela umgaqo-siseko woVukelo lwaseFransi (nolwaseNgilani), ngokuba ukuthatha ulawulo ngamaBolshevik kuhambelana nokunyuka kwamaJacobin.

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.

UYesu usoloko ebonakalisa isiphelo ngesiqalo, yaye ukutshabalala kukaNapoleon njengokumkani wokuqala womoya wasezantsi kwalandela iimpawu zendlela ezazikho ekuqaleni kovukelo, yaye ngokwenza oko kwamela ukutshabalala kweSoviet Union.

Napoleon’s progressive (step-by-step) demise aligns closely with the Soviet Union’s gradual decline and 1991 collapse, in the same typological framework where the French Revolution’s two phases prefigured the Russian Revolution’s February and October 1917 stages. The parallel extends into the post-radical consolidation phase (Bonapartism) and its inevitable unraveling. This draws from both general historical patterns and Marxist analyses (especially Trotsky’s in The Revolution Betrayed and related works), which treat Napoleon as the archetype of Bonapartism: a strongman regime that arises after a revolution’s radical peak, balances between classes, preserves key structural gains of the revolution (while suppressing its democratic thrust), builds a personal/military-bureaucratic empire, overextends, and then suffers a phased collapse leading to partial restoration of the old order.

Ukutshabalala kukaNapoleon okuqhubekayo (inyathelo ngenyathelo) kuhambelana ngokusondeleyo nokwehla kancinci kancinci kweSoviet Union nokudilika kwayo ngo-1991, ngaphakathi kwakwelo cebo linye lotoliko lweentlobo apho izigaba ezibini zoQhushululu lwaseFransi zazingumfuziselo wangaphambili wezigaba zoQhushululu lwaseRashiya zikaFebruwari nango-Oktobha 1917. Lo mfanekiso ungqamanayo uyaqhubeka ude ungene kwisigaba sasemva kokuzinziswa kwamandla emva koburhabaxa boradikali (iBonapartism) kwanakwisigaba sokuchithakala kwayo esingenakuphepheka. Oku kutsalwa kuzo zombini iipateni zembali ngokubanzi nakuhlalutyo lweMarxist (ingakumbi olo lukaTrotsky kwiThe Revolution Betrayed nakweminye imisebenzi enxulumene nayo), ezithatha uNapoleon njengomzekelo oyintloko weBonapartism: ulawulo lwendoda enamandla oluvela emva kwencopho yoradikali yoqhwithela lovukelo, olulungelelanisa phakathi kweendidi zeeklasi, lugcina ezona nzuzo ziphambili zolwakhiwo lovukelo (lo gama lucinezela intshukumisa yalo yedemokhrasi), lwakha ubukhosi bobuqu/obomkhosi-nobobhayirokrasi, lwandise ngokugqithisileyo, luze emva koko lube phantsi kokuwa okunezigaba okukhokelela ekubuyiselweni ngokuyinxenye komyalelo omdala.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Ukunyuka kukaNapoleon kobuBonapartist kuhambelana nokuQiniswa kobuStalinist

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.

Emva kwesigaba esigabadeleyo samaJakobhin nentshukumo yokusabela yaseThermidor (1794), iDirectory eyayingazinzanga (1795–1799), ukubhukuqa kukarhulumente kukaNapoleon ngowe-18 Brumaire (1799) kuseka iConsulate, kwaza emva koko uBukhosi (1804). Uyalungisa abe aphumeze nakwamanye amazwe iinzuzo zoguquko loburhwebo lwabemi (iKhowudi kaNapoleon, ukupheliswa kwamalungelo obukomanisi beenkosi, urhulumente onamandla nowembindini oqinileyo), kodwa uzithobela kulawulo lobuzwilakhe, kuzuko lomkhosi, nakudidi olutsha oluphakamileyo.

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.

Emva kwesigaba esingqongqo seBolshevik/Okthobha kunye novavanyo lokuqala lweSoviet, kwaqalisa ukonakala kobuqoqosho bolawulo lwamagosa (ingakumbi ukususela embindini weminyaka yee-1920). Ukuqiniswa kwamandla kukaStalin koyisa iNkcaso yaseKhohlo, kwanyanzelisa “ubusoshiyali kwilizwe elinye,” kwaza kwadala ulawulo lobuzwilakhe lwamapolisa, lomkhosi, nolwamagosa alawulayo. Uqoqosho olucwangcisiweyo kunye nepropathi eyenziwe yaba yeyelizwe lonke (ezona nzuzo ziphambili zika-Okthobha) zagcinwa, kodwa zaguqulwa zaba zizixhobo zodidi olunamalungelo akhethekileyo, logama ubuzwe behlabathi babulahliwe.

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).

Kuzo zombini ezi meko, amandla ohlaziyo “ayakhenkcezwa” aze aqondiswe ngokutsha kumandla karhulumente nakwandiso phantsi komntu omnye okanye isixhobo esinye solawulo (uTrotsky wachaza ngokucacileyo ulawulo lukaStalin njengohlobo lwe-“Bonapartism yaseSoviet,” olusondele ngakumbi kuBukhosi bukaNapoleon kunakuConsulate).

The Step-by-Step Collapse

Ukuwa Ngokulandelelana Kwamanyathelo

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.

Le yeyona ngqamaniso isisiseko—ukuhla asisosiganeko sinye esenzeka ngesiquphe, koko lulandelelwano oluqhubekayo lokudodobala okuqhutywa kukwandisa ngokugqithiseleyo, ukungqubana kwangaphakathi, ukuntywila kwiingxaki zemfazwe ezingasombululekiyo, ukulahlekelwa lulawulo lweendawo ezingaphandle, iinguqu ezisilelayo, kwanokupheliswa kokugqibela/ukubuyiselwa.

Napoleonic side (1812 to 1815)

Icala likaNapoléon (1812 ukuya ku-1815)

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

1812: Uhlaselo oluyintlekele eRashiya—iGrande Armée (amadoda angama-600,000) yatshatyalaliswa kakhulu lulungiselelo lonikezelo, bubusika, nangokumelana. Yaba yindawo yokuguquka enentlekele; ilahleko enkulu kakhulu yodumo namandla abantu.
1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

1813: Umfelandawonye umiselwe ukumchasa; ukoyiswa eLeipzig (“iMfazwe yeZizwe”)—ukulahlekelwa ngamahlakani aseJamani nemimandla; ubukumkani buqalisa ukuncipha.
1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

1814: Amahlakani ahlasela iFransi ngokwayo; iParis iyawa; uNapoleon uyazohlula aze athinjelwe e-Elba.
1815: Brief return (Hundred Days), final defeat at Waterloo; permanent exile to St. Helena; Bourbon monarchy restored (reactionary rollback of revolutionary gains, though not total—some legal/administrative changes survived).

1815: Ukubuya ngokufutshane (iiNtsuku eziLikhulu), uloyiso lokugqibela eWaterloo; ukuthunyelwa ekuthinjweni okusisigxina eSt. Helena; ubukumkani bamaBourbon babuyiselwa (ukubuyiselwa umva okunesimo sokuphendula kweenzuzo zoQhushululu, nangona kungengokupheleleyo—ezinye iinguqu kwezomthetho/kolawulo zasinda).

Soviet side (1970s to 1991)

Icala laseSoviet (ii-1970 ukuya ku-1991)

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

Ekupheleni kweminyaka yoo-1970 ukuya kwiminyaka yoo-1980: Ukuma koqoqosho (“zastoi” phantsi kukaBrezhnev), ukunqongophala okungapheliyo, ukusilela ngasemva kwezobugcisa, kunye nokhuphiswano lwezixhobo olukhubazayo ne-US/NATO—ukolulwa ngokugqithisileyo kwenkqubo kuqalisa ukurhintyela uqoqosho ngaphakathi.
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: Imfazwe yase-Afghanistan—“iVietnam” yaseSoviet; umgxobhozo otsala uze uchithe izibonelelo, isidima sokomoya, kunye nokuma kwamazwe ngamazwe (qaphela ukufana okunentsingiselo ehlekisayo: uNapoleon watshatyalaliswa eRashiya; i-USSR yopha kummandla onzima nowawuxhathisa).
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: Uhlaziyo lukaGorbachev lwe-perestroika/glasnost (inzame “yokusindisa” inkqubo, ezifana nezinye iinguqu ezafika emva kwexesha zikaNapoleon) endaweni yoko zatyhila zaza zakhawulezisa ukuphikisana okwakungaphakathi kuyo; amazwe angamahlakani e-Eastern Bloc avukela aza azikhulula (uDonga lwaseBerlin lwawa ngoNovemba 9, 1989, oorhulumente bawa kulo lonke ixesha lika-1989–1990)—ukulahleka “kobukumkani bangaphandle,” kanye njengokulahleka kukaNapoleon kwamazwe angamahlakani.
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: Iingxaki zobuzwe zangaphakathi, iiriphabhlikhi zibhengeza ubungangamsha bazo; uvukelo-mbuso lwango-Agasti 1991 lwabenkqantosi eqatha lusilela ngendlela ebonakalisa ukutyhafiswa okukhulu; uGorbachev uyarhoxa ngomhla wama-25 kuDisemba 1991; i-USSR iyachithakala ibe ngamazwe ali-15. Kubakho ukubuyiselwa kongxowankulu emva koko (unyango lokothusa lwexesha likaYeltsin, oo-oligarch, ukwenziwa kwezinto zabucala)—olufana nokubuyiselwa kwamaBourbon: iziqalelo zodidi lwangaphambi kwenguquko (okanye ezilingana nazo) ziyabuya, zirhoxisa ngokupheleleyo ubudlelwane bepropathi benguquko ngoxa zigcina ezinye iindlela zolawulo.

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.

Kuzo zombini ezi meko, “ubukumkani” (i-French Continental System xa ithelekiswa nempembelelo yeSoviet Eastern Bloc/COMECON) buyaqhekeka bususela ngaphandle bungene ngaphakathi, ukubola kwangaphakathi kuyakhawuleza, ingxaki yokugqibela ibhentsisa ukungabinanto kwako, yaye imikhosi yakudala yezentlalo iphinda iziqinise (ubukhosi/ubungxowankulu). I-Bonapartism izibonakalisa ingenakuhlala—“ipiramidi elungelelaniswe phezu kwentloko yayo ebukhali,” njengoko uTrotsky watshoyo—kuba isekelwe ekucinezelweni kwesiseko sedemokhrasi sovukelo lo gama ikhusela (kodwa igqwetha) isiseko salo soqoqosho phakathi koxinzelelo lwangaphandle olunobutshaba. Ukuwa kweSoviet kwakungelulo “olukhawulezileyo ngesiquphe” xa kujongwa ixesha elide, koko kwakukukugqitywa kokubola kwangaphakathi okuqhubela phambili, kanye njengokuba ubukumkani bukaNapoleon bunganyamalalanga ngobusuku obunye kodwa baguguleka ngenxa yolandelelwano lokoyiswa de kwafikelelwa ekubuyiselweni.

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.

Ukuqala nokuphela kweFransi neSoviet Union kuhambelana nobungqina bokumkani u-Uziya noPtolemy. UPtolemy IV Philopator ufumana uloyiso olugqibeleleyo eDabini laseRaphia (217 BC) nxamnye nokumkani wasentla (uAntiochus III), kodwa “akasayi komelezwa ngako”—wenza uxolo endaweni yokuqhubela phambili olo ncedo, abuyele kubunewunewu nasekuziphakamiseni, aze ke (ngokwengxelo egcinwe kwi-3 Maccabees 1–2) uPtolemy atyelele iYerusalem emva koloyiso lwakhe. Intliziyo yakhe iphakamile, uzama ukungena eNgcwele yeeNgcwele aze azinikele idini ngokwakhe—isenzo sokuthabatha igunya nokudelela uThixo oyinyaniso. Ubethelwa nguThixo (ukukhubazeka komzimba), athotywe, aze ajike ekutshutshiseni abantu bakaThixo. Ulawulo lwakhe emva koko luba lolokwehla okuqhubekayo: ukonakala kokuziphatha, imivukelo yangaphakathi, nokulahleka kwamandla de kuse ekufeni kwakhe. Lo ngumfanekiso ochanileyo kanye woKumkani u-Uziya (2 Chronicles 26:16–21) owathi intliziyo yakhe yaphakama emva kwempumelelo yasemkhosini, nowathi ke wangena etempileni ukuba atshise isiqhumiso (ethabatha igunya lababingeleli) waza wabethwa ngeqhenqa ebunzi, nto leyo eyaba sisigwebo esasesidlangalaleni nesibonakalayo. Ukususela ngoko u-Uziya waphila ekwahlukaneni, enqunyulwe endlwini kaYehova, kwada kwasekufeni—ukutshabalala okucothayo, okurhuqekayo, kungekhona intshabalalo ekhawulezileyo.

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.”

Bobabini bangookumkani basemazantsi, abanekratshi elizibonakalisa ngokungena ngokungafanelekanga etempileni eYerusalem, kulandelwe sisiphelo esiqhubeka ngokuthe ngcembe sisonakalisa, endaweni yokuwa ngokukhawuleza. Lo ngumzekelo wotyikityo olufuziselayo kuwo wonke “ukumkani wasemazantsi” olandelayo.

1798: France Becomes the Spiritual King of the South

1798: IFransi Iba nguKumkani woMzantsi ngokwasemoyeni

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.

Ngexesha “lesiphelo” (1798), iFransi engenaThixo (amandla awayesandul’ ukubonakalisa iimpawu zokomoya zaseYiputa—ukukhanyela uThixo ngokuphandle, njengakwiSityhilelo 11:8) iyamtyhalela ukumkani wasentla (uBupopu) ngokuthimba uPopu. UNapoleon uyimbonakalo yomkhosi yaloo kutyhala. IFransi ithwala isithsaba sasemazantsi ngowe-1798, kuba iphakamisa kwaloo moya mnye wokungenaThixo owawumelwe yiYiputa yamandulo.

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.

Kodwa njengokuba uPtolemy wayengenako “ukusebenzisa ngokupheleleyo uloyiso lwakhe,” nesigaba esigqithisileyo soQhushululu lwaseFransi sasingenako ukuzigcina okanye ukuthumela ngokupheleleyo phesheya iingenelo zaso. Isithsaba sasemzantsi sidlulela phambili njengoko ifilosofi yokungakholelwa kuThixo ikhula ibe semngciphekweni wayo opheleleyo ize ifumane ilizwi elitsha lorhulumente.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Iimpawu zoBunkokeli eziKhulayo: uNapoleon ukuya kuLenin ukuya kuStalin

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.

Ezi zintathu azikho nje ngokungacwangciswanga; ziziphelo eziqhubekayo—ngasinye simele inqanaba eliqhubekayo kwindlela yokumkani wasemzantsi esiya ekunyibilikeni kwaso kancinci kancinci. UNapoleon—owokuqala umqondiso omkhulu emva ko-1798. Ephumelele eYiputa (umzantsi ongokoqobo), uyagabadela (umkhankaso waseRashiya ka-1812 waba yintlekele eqalisa uthotho lweelahleko kubukumkani bakhe obusemacaleni inyathelo ngenyathelo [1813–1814]), ufumana ukoyiswa kokugqibela (eWaterloo 1815), aze athinjelwe ekuthinjweni kabini. UNapoleon umele ukutshabalala okuqhubekayo, okwenzeka ngezigaba—ngokuchanekileyo njengoko kwakunjalo ngoPtolemy nangoUziya.

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.

ULenin wathabatha isithsaba kuVukelo luka-Oktobha lowe-1917. “Ukutyhalela phambili” kwamaBolshevik kuyaqhubekeka nemfazwe nxamnye nocwangco oludala (kuquka namandla enkolo). Kodwa isigaba esirhabaxa asinakuzinzisa; impilo kaLenin ngokwayo iyasilela kwangethuba, yaye inkqubo iqalisa ukuguquka ibe yeyolawulo olungqongqo loburhulumente.

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).

UStalin, umdibanisi (iBonapartism yaseSoviet), “uyalifriza” uguquko alwenze ubukhosi bomkhosi-nobubhalane, ugcina iinzuzo ezingundoqo (uqoqosho olwenziwe olwesizwe, oluyinto ehambelanayo echasene nobufeudal neKhowudi kaNapoleon), kodwa ujikela amandla ngaphakathi (iintshutshiso zokucoca) nangaphandle (ukwandisa). Noko ke intliziyo iphakanyiswe kukungakholelwa kuThixo; inkqubo ayinakukwazi ngokwenene “ukwenza elona thuba lipheleleyo loloyiso lwayo.” Ukwanda ngokugqithiseleyo (i-Afghanistan ehambelana neRashiya kaNapoleon), ukuma ngxi, uhlaziyo olungaphumelelanga (iperestroika yayililinge lokugqibela elalisenziwa ngokuphelelwa lithemba), ukuphulukana namazwe axhomekeke kuyo (1989–90 = ukuphulukana “namahlakani”), nokuchithakala kokugqibela (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).

Ukuwa kweSoviet Union akuzange kube ngesiquphe—kwakuyinkqubo eqhubekayo, kanye njengokuba ubukumkani bukaNapoleon babudilika inyathelo ngenyathelo, kwananjengoko ulawulo lukaPtolemy nolukaUziya lwaphela amandla emva komzuzu walo wokuzidla ngetempile. “Ukumkani” womoya wasemzantsi (ukungakholwa kubukho bukaThixo ngokwemo yoburhulumente) wafumana owakhe umgwebo olibazisekayo: exhobukile ngaphakathi, engenakukwazi ukuxhasa ubuxoki, watshayelwa kude kukunyakaza okuchaseneyo kokumkani wasemantla (ukuvuka kwakhona kobuPapa kwisithuba esashiywa ngoko).

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.

UHlaziyo lwaseFransi (amanyathelo amabini) lufanekisa uHlaziyo lwaseRashiya (uFebruwari no-Okthobha/amaBolshevik). UBonapartism kaNapoleon nokutshabalala okuqhubekayo kufanekisa ukuqiniswa kobuStalinist nokuphela okuqhubekayo kweSoviet. Konke oku kukusebenza kwanamhlanje komgca wokumkani wasemazantsi kaDaniyeli 11, ukusukela ekusileleni kukaPtolemy eRafiya nasekuzidleni kwakhe etempileni, kudlule kwisono esifanayo sika-Uziya nesiphelo sakhe esacothayo, kuye eFransi ngowe-1798 nendlalifa yayo engakholelwayo kuThixo (ixesha likaLenin–Stalin) eyayingakwazanga ukuziqinisa ngokoyisa kwayo.

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).

ULenin, umsunguli oqatha okanye umhluthi wamandla (ohambelana nokunyuka kwamaJacobin/amaBolshevik; isigaba “sokutyhala” emva ko-1917 sifana neConsulate yokuqala kaNapoleon emva kweBrumaire). UStalin wayengumhlanganisi wobuBonapartist (umakhi wobukumkani baseSoviet, ucociso olukhohlakeleyo, uloyiso lweMfazwe Yehlabathi II, incopho yeMfazwe Yomlomo; intliziyo yakhe yaphakanyiswa kubungakholelwa kuThixo, kodwa engenako ngokupheleleyo “ukuqinisa” olo loyiso ixesha elide—ukuolulwa ngokugqithisileyo kuyaqala).

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).

UKhrushchev wayeyinkokeli yexesha “lokunyibilika” lasemva kwencopho (1953–1964): ugxeka uStalin (iNtetho eyimfihlo ka-1956), ubhenca inxenye yorhwaphilizo, uzama uhlaziyo olunqongopheleyo, kodwa uyasilela ukusombulula iimpikiswano ezisisiseko zenkqubo. Oku kungqamana nesigaba “seThermidorian” okanye sokuqala sokwehla—kukhululwa ubunqolobi ngoxa isakhiwo esingundoqo sokungakholelwa kuThixo sisahleli, kanti ke isidima siya sidodobala (umzekelo, ihlazo leCuban Missile Crisis lika-1962 lingqamana nokubuyela umva okuncinane kukaNapoleon ngaphambi kwezo zinkulu).

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.

UGorbachev wayengumhlaziyi owayezama ngentlungu enkulu (1985–1991), eneperestroika (ukwakhiwa ngokutsha) kunye neglasnost (ukuvuleleka) njengemizamo yokugqibela yokuzama “ukusindisa” inkqubo, kodwa ezo zinto zakhawulezisa ukuwa kwayo—ukulahleka kwe-Eastern Bloc (uDonga lwaseBerlin ngo-1989), iimvukelo zangaphakathi. Lo ngowona mqondiso ucace gca “wesiphelo esiqhubela phambili”: ufana nemizamo kaNapoleon yamva yokuzivumelanisa neemeko ngaphambi kohlaselo luka-1814, okanye ukuncipha okuqhubekayo kukaPtolemy/Uziya emva kwekratshi lasetempileni. I-concordat/intlanganiso kaGorbachev noPopu John Paul II ngo-1989 (ukumkani wasemntla) ifuzisela ukoyiswa ngokwasemoyeni—ukungakholelwa kuThixo kokumkani wasemzantsi kunikezela ekuvukeni kwakhona kobupopu.

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).

UYeltsin wayengumntu wokugqibela wokuchithakala (ukususela ngo-1991 ukuya phambili) owakhokelela ekuxhathiseni uzama-mbuso luka-Agasti 1991, waba ngumongameli waseRashiya, wongamela ukuqhekeka kwe-USSR (ngoDisemba 1991), ushishino lwabucala lwe-shock therapy, nokubuyiselwa kongxowankulu. Uquka ukuphela okunesiphithiphithi kunye “nokubuyiselwa” ngokuyinxenye kwezinto zangaphambi kovukelo (ungxowankulu wobu-oligarkhi, njengokubuya kwamaBourbon emva kukaNapoleon). Ibhotwe lokumkani wasemazantsi litshayelwa limke, kuzalisekiswa uDaniyeli 11:40 wokoyisa ngesaqhwithi okuvela emantla (uBupopu ngomanyano ne-US).

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.”

Uhlobo lomfuziselo lugxininisa isigwebo esitsalayo, esinyathelo ngenyathelo, kunokuwa kwangoko, kanye njengoko uloyiso lukaPtolemy IV eRaphia lwakhokelela ekuzidleni, ekungeneni etempileni, ekubethweni nguThixo, nasekuboleni kancinci; ukuvalelwa kuka-Uziya ngenxa yeqhenqa de kwasekufeni; ilahleko zikaNapoleon ezenzeka ngokwezigaba (eRashiya, eLeipzig, eParis, e-Elba, eWaterloo). Umgca weSoviet uchonga incopho yamandla phantsi kukaStalin, ukutshoniswa okuthe chu ngexesha lokunyibilika kukaKhrushchev okuveza iintanda kwinkqubo. Emva koko ukumisa kwexesha likaBrezhnev, kwaze ke iinguqu zikaGorbachev zaba zizikhawulezisi; ixesha likaYeltsin ligqibezela ukurhuqa konke (i-USSR ichithwa, uhlobo lorhulumente lokungakholelwa kubukho bukaThixo luyaphela). “Intliziyo ephakanyisiweyo” ibonakala kuwo wonke umgca (ukuchasa uThixo okusekelwe ekungakholelweni kubukho bakhe), kodwa akukho namnye “owenza oyena mkhulu uloyiso.”

The end of the southern kings are progressive, Satan’s demise began at the cross, and he is ultimately sent into exile for 1,000 years and then he dies.

Ukuphela kookumkani basemazantsi kuyenzeka ngokulandelelana, ukutshatyalaliswa kukaSathana kwaqala emnqamlezweni, yaye ekugqibeleni uthunyelwa ekuthinjweni iminyaka eli-1,000, aze emva koko afe.

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.

Ndabona isithunywa sezulu sisehla sivela ezulwini, sinaso isitshixo somhadi ongenasiphelo, nomxokelelwane omkhulu esandleni saso. Saza sambamba inamba, laa nyoka yakudala, enguMtyholi, noSathana, samkhonkxa iminyaka eliwaka, Samphosa emhadini ongenasiphelo, samvalela, sabeka itywina phezu kwakhe, ukuze angabi saphinda alahlekise iintlanga, kude kuzaliseke iminyaka eliwaka; emveni koko amelwe kukukhululwa okwethutyana nje.

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.

Ndabona iitrone, baza bahlala phezu kwazo, baza banikwa umgwebo; ndabona nemiphefumlo yabo banqunyulwayo iintloko ngenxa yobungqina bukaYesu nangenxa yelizwi likaThixo, nabo abangalinqulanga irhamncwa nomfanekiso walo, nabangalifumenanga uphawu lwalo emabunzini abo nasezandleni zabo; baza baphila balawula noKristu iminyaka eliwaka. Ke abanye abafileyo abazanga baphile kwakhona, yada yagqitywa iminyaka eliwaka.

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.

Oku kukuvuka kokuqala. Usikelelekile, engcwele, lowo unesabelo ekuvukeni kokuqala; phezu kwabanjalo ukufa kwesibini akunagunya, kodwa baya kuba ngabapristi bakaThixo nokaKristu, balawule kunye naye iminyaka eliwaka.

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.

Kwaye xa iminyaka eliwaka iphelile, uSathana uya kukhululwa aphume entolongweni yakhe, aphume aye kulahlekisa iintlanga ezisezimbombeni zone zomhlaba, uGogi noMagogi, ukuze aziqokelele ndawonye emfazweni; inani lazo linjengesanti yolwandle. Kwaye zanyuka zaya kububanzi bomhlaba, zayingqinga inkampu yabangcwele, nesixeko esithandekayo; kwehla umlilo uvela kuThixo uphuma ezulwini, wabagqiba. Waza uMtyholi owayebalahlekisa waphoswa edikeni lomlilo nesalfure, apho likhoyo irhamncwa nomprofeti wobuxoki, yaye baya kuthuthunjiswa imini nobusuku ngonaphakade kanaphakade. ISityhilelo 20:1–10.

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

Siya kuqhubekekisa ukuqwalasela kwethu ngokumkani wasemzantsi kuDaniyeli isahluko seshumi elinanye, iindinyana zeshumi elinanye ukuya kweshumi elinesihlanu, kwinqaku elilandelayo.

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.

Imagazini ethi The Time of the End yapapashwa ngowe-1996, yaye imele isiprofeto esivela encwadini kaDaniyeli esatyhilwayo ngowe-1989. Kutshanje le magazini ifundwe yi-ChatGPT yaza yacelwa ukuba ivavanye indima yeUkraine kwimbali yevesi yamashumi amane emelwe kule magazini. Oku kulandelayo kukwahlulwa komxholo wale magazini ebe ikwirekhodi yoluntu iminyaka engamashumi amathathu. Isiqendu sokuqala esivela kwimibhalo kaEllen White kule magazini sithi Testimonies, volume 9, 11.

Overview: Ukraine in the Prophetic Framework

Isishwankathelo: IUkraine kuLwakhiwo Lwesiprofeto

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.

Ngaphakathi kolu luhlu lwesiprofeto semagazini lweDaniel 11:40–45, iUkraine ixutyushwa inxulumene nokuwa kweSoviet Union kunye nomzabalazo phakathi kobuPapa (ukumkani wasemntla) nobukomanisi obungakholelwayo kuThixo (ukumkani wasemzantsi). IUkraine ibekwe njengendawo ephambili yedabi lezenkolo nelejiyopolitiki ngexesha lamanqanaba okuvala eemfazwe zabameli, ngakumbi ngokunxulumene neBandla lamaKatolika laseUkraine kunye nokwenziwa kwalo ngokusemthethweni emva kwamashumi eminyaka oxinzelelo phantsi kolawulo lweSoviet.

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.

Eli phephancwadi limela iUkraine njengenxalenye yokuzaliseka okubanzi kwesiprofeto sikaDaniyeli 11:40, lichaza ukutshayelwa kude kokumkani wasemzantsi ngomanyano lweVatican neUnited States. IUkraine iboniswa njengobungqina bokudodobala kokungakholelwa kuThixo kweSoviet nokuvuka kwakhona kwempembelelo yamaKatolika eMpuma Yurophu.

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

I-Ukraine kwiMfazwe ephakathi koKumkani waseMntla noMzantsi

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).

Eli phephancwadi lifundisa ukuba ukumkani wasezantsi kukungakholelwa kubukho bukaThixo, okwabonakaliswa kuqala yiFransi (1798) yaza kamva yabonakaliswa yiRashiya yaseSoviet. Ukumkani wasemantla bubupopu, yaye uDaniyeli 11:40 uchaza imfazwe yomoya eqala ngowe-1798 ize ifikelele encotsheni ekuweni kweSoviet Union ngowe-1989. IUkraine ibonakala kule meko njengenxalenye yebhloko yaseSoviet etshayelwayo ekuzalisekeni kukaDaniyeli 11:40. Olu papasho lubonisa ukuwa kweSoviet Union njengenyathelo lokuqala ekuphilisweni kwenxeba elibulalayo lobuPopu (ISityhilelo 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Ukucinezelwa kweCawa yamaKatolika yaseUkraine (Imithombo Ecaphuniweyo)

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

Eli phephancwadi liquka amaxwebhu angengowenkolo abonisa intshutshiso yamaKatolika phantsi kolawulo lwamaSoviet.

From Time Magazine, December 4, 1989:

Kwiphephancwadi iTime Magazine, 4 Disemba 1989:

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

“Emva kweMfazwe Yehlabathi II, intshutshiso eyoyikekayo kodwa ngokuqhelekileyo ingenagazi kangako yasasazeka yangena eUkraine nakwibhlokhi entsha yaseSoviet, ichaphazela izigidi zamaKatolika aseRoma namaProtestanti kwakunye namaOthodoki.”

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

I-Ukraine ichongiwe njengommandla omkhulu apho ubuKatolika bacinezelwayo phantsi kobuKomanisi.

Legalization of the Ukrainian Catholic Church

Ukusemthethweni kweCawa yamaKatolika yaseUkraine

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

Eyona nto iphambili kwingxoxo yaseUkraine kukwenziwa ngokusemthethweni kweCawa yamaKatolika yaseUkraine, ebikade ivaliwe ixesha elide.

From Life Magazine, December 1989:

Ithatyathwe kwi-Life Magazine, Disemba 1989:

“Three new Catholic bishops have recently been named in Czechoslovakia. And this month Gorbachev meets Pope John Paul II during a visit to Italy—the first face-to-face encounter between leaders of the Kremlin and the Vatican. The sessions may lead to legalization of the long-banned Ukrainian Catholic Church in the U.S.S.R.”

“Oobhishophu abathathu abatsha bamaKatolika basandul’ ukutyunjwa eCzechoslovakia. Kwaye kule nyanga uGorbachev udibana noPopu John Paul II ngexesha lotyelelo eItali—olu luhlangano lokuqala ubuso ngobuso phakathi kweenkokeli zaseKremlin nezeVatican. Ezi ntlanganiso zinokukhokelela ekwenziweni ngokusemthethweni kweCawa yamaKatolika yaseUkraine, ekudala ivaliwe, ngaphakathi kwe-U.S.S.R.”

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

Kusuka kwi-U.S. News & World Report, Disemba 11, 1989:

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

“Ukuvuselelwa kwenkululeko yonqulo kulindeleke ukuba kuquke nokususwa kwesithintelo esisemthethweni kwiCawa yamaKatolika yaseUkraine enamalungu azizigidi ezihlanu, eye yasinda phantsi komhlaba ukususela ngowe-1946 xa uStalin wayalela ukuba ifunxwe yiCawa yama-Orthodox yaseRashiya. Ukufumana ukusemthethweni kweCawa yaseUkraine kube yenye yeenjongo eziphambili zopopu.”

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.

Eli phephancwadi likubeka oku njengobungqina bokudodobala kolawulo olungakholelwayo kuThixo, nokubuyiselwa kwamandla obuKatolika. Kuchongwa njengesiqhamo esithe ngqo soxinzelelo lozakuzo lweVatican, yaye kuboniswa njengomqondiso obalulekileyo ekuzalisekeni kukaDaniyeli 11:40, apho iUkraine ibekwa njengomzekelo obonakalayo wokuba uBukapopu buphinda buzuze impembelelo kummandla owawukade uphantsi kobukomanisi.

Ukraine as Evidence of the Papacy’s Advance

I-Ukraine Njengobungqina Bokuqhubela Phambili Kwepapacy

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.”

Ukuwa kobuKomanisi, kungekhona nje njengotshintsho lwezopolitiko kodwa njengokoyiswa ngokwasemoyeni kokungakholelwa kuThixo, njengokuqhubela phambili ngokwejografi yezopolitiko koBupapa, nokuba kukuqala kokubuyela koBupapa kulawulo lwehlabathi. IUkraine iba sisifundo esingumzekelo ekuchithweni kwengcinezelo yonqulo yaseSoviet, kwananjengoloyiso lweqhinga lweRoma eMpuma Yurophu. Imele olo tshintsho lubonakalayo ukusuka ekungakholelweni kuThixo okunyanzelisiweyo ukuya kwigunya lamaKatolika elibuyiselweyo, yaye ukwenziwa ngokusemthethweni kweCawa yamaKatolika yaseUkraine kuthathwa njengesiqinisekiso sesiprofeto sokuba ukumkani wasentla wayetshayela ukumkani wasemazantsi “njengesaqhwithi.”

Ukraine and the Broader Prophetic Sequence

I-Ukraine noLandelelwano oluBanzi loSiprofeto

1798 – Papacy receives deadly wound.

1798 – Ubupopu bufumana inxeba elibulalayo.
1917 – Atheism relocates to Russia (Bolshevik Revolution).

1917 – UbuThixo buyafudukela eRashiya (uHlaziyo lwamaBolshevik).
1989 – Soviet Union collapses.

1989 – I-Union yaseSoviet iyawa.
Ukraine – Catholic Church legalized.

I-Ukraine – iBandla lamaKatolika lisemthethweni.
Papacy regains geopolitical influence.

Ubupopu buyaphinda bufumane impembelelo kwezopolitiko zehlabathi.
United States eventually comes under Papal influence (Daniel 11:41).

I-United States ekugqibeleni iwela phantsi kwempembelelo yoBupapa (Daniel 11:41).
Entire world follows (Daniel 11:42–43).

Ihlabathi liphela liyayilandela (Daniyeli 11:42–43).

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

I-Ukraine ingena kwizigaba 3–4 njengenxalenye yenguqu phakathi kobungakholelwa kuThixo baseSoviet nempembelelo yoPopu ebuyiselweyo.

Sources Referenced in Ukraine Discussion

Imithombo Ekhankanyiweyo Kwingxoxo YaseUkraine

Jeff Pippenger (primary theological framework)

Jeff Pippenger (isakhelo esiphambili sethiyoloji)

Spirit of Prophecy

UMoya Wobuprofeti

The Great Controversy

Imbambano Enkulu
Selected Messages

Imiyalezo Ekiweyo
Testimonies for the Church

Ubungqina eBandleni

Secular Press

Ushicilelo Lwehlabathi

Time Magazine

Iphephancwadi iTime
Life Magazine

Imagazini Yobomi
U.S. News & World Report

Iindaba zaseU.S. & World Report

Ukraine is mentioned in connection with:

I-Ukraine ikhankanywa ngokunxulumene nale nto:

Post-World War II Catholic persecution

Intshutshiso yamaKatolika emva kweMfazwe Yehlabathi II
Underground survival of the Ukrainian Catholic Church

Ukusinda phantsi komhlaba kweCawa yamaKatolika yaseUkraine
Gorbachev–Vatican diplomacy

Ubuxhakaxhaka bukaGorbachev–Vatican
Legal restoration of Catholic hierarchy

Ukubuyiselwa ngokusemthethweni kwesigqeba sobuKatolika

Summary of Ukraine’s Role in the Newsletter

Isishwankathelo sendima kaUkraine kwincwadana yeendaba

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.

I-Ukraine yayiyinqaba yobukatolika obabucinezelwe phantsi kobungakholelwa kuThixo baseSoviet. Ukwenziwa ngokusemthethweni kweBandla lamaKatolika laseUkraine kwabonakalisa ukuba ukumkani wasezantsi wayebuthathaka. Impembelelo yeVatican eUkraine yabonakalisa ukuvuka kwakhona kobupopu, yaye utshintsho lwezenkolo eUkraine lwasebenza njengobungqina obubonakalayo bokuba uDaniyeli 11:40 wayezaliseka. Iziganeko ezazingqonge iUkraine zaba yinxalenye yenyathelo lokuqala ekuphilisweni kwenxeba elibulalayo lobupopu. Ngoko ke iUkraine ayivezwa njengesiganeko sezopolitiko esizimeleyo, koko njengophawu lwesiprofeto ngaphakathi kweentshukumo zokugqibela zikaDaniyeli 11.