Article

# Panium - Number Eighteen

Panium — Lamba Goma Sha Takwas

Three Times 250

Sau Uku na 250

Author

Jeff Pippenger

Published

February 25, 2026

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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.

Yanzu za mu tattauna wasu daga cikin abubuwan da ayar goma sha biyu ta Daniel sura ta goma sha ɗaya ke nufi, sannan daga baya mu shigar da layuka uku na shekaru “250” cikin tarihin ayoyi goma sha ɗaya zuwa goma sha biyar, wanda ya cika a yaƙin Panium a shekara ta 200 K.H. Layin shekaru “250” da ya fara a 457 K.H. yana ƙarewa a 207 K.H., a tsakiyar lokacin da ya fara da yaƙin Raphia ya kuma ƙare da yaƙin Panium. Shekaru “250” a layin Nero suna ƙarewa da tarihin matakai uku na Constantine, wanda shekarun 313, 321, da 330 suke wakilta. Shekaru “250” na Amurka suna ƙarewa a ranar 4 ga Yuli, 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.

Layin Nero yana wakiltar tarihin lokacin gwaji na siffar dabbar, da farko a Amurka, sa’an nan kuma a duniya. Layin shekara ta 457 K.H. yana sanya Trump a tsakiyar mataki ta fuskar soja tsakanin yaƙe-yaƙe biyu. Lokacin da ya miƙa daga 1776 kuma yana nuna wani matsayi na tsakiyar hanya ga shugabancin ƙarshe na Trump. Domin mu sanya waɗannan layuka a matsayinsu da ya dace, za mu fara duban aya ta goma sha biyu, da rushewar Rasha da Putin. Sa’an nan kuma layuka uku na shekaru “250”, sannan layin Daular Hasmonean. Da zarar an kafa waɗannan layuka a wurinsu, za mu daidaita Bitrus da Panium. Idan aka riga aka kafa waɗannan layuka, ya kamata mu iya gane yadda saƙon 18 ga Yuli, 2020, ya kamata a gyara kuma a shelanta, da kuma cewa shi ne saƙon littafin Joel.

## King Uzziah of Judah & Ptolemy King of Egypt

Sarki Uziya na Yahuda da Ptolemy, Sarkin Masar

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.

Tarihin da ya cika aya ta goma sha ɗaya a yaƙin Raphia ya yi daidai da tarihin sarki Uzziah. Sa’ad da aka tsarkake Ishaya kuma aka ba shi iko ya yi shelar saƙon ruwan sama na ƙarshe, kiran da aka yi masa ya zo ne a shekarar da Uzziah ya mutu.

> 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.

> A shekarar da sarki Uzziah ya rasu na kuma ga Ubangiji yana zaune a kan kursiyi, mai ɗaukaka kuma maɗaukaki, kuma gefen rigarsa ya cika haikali. Ishaya 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.

Mutuwar Uzziah ta zo ne bayan tawayen da ya bayyanar, wanda ya yi daidai kuma ya yi kamanceceniya da tawayen Ptolemy jim kaɗan bayan nasara a yaƙin Raphia. Uzziah da Ptolemy alamu ne na sarkin kudu wanda zuciyarsa ta ɗaukaka, wanda suke tawaye ta wajen neman haɗa ikon mulkinsu da ikon ikkilisiya. Sa’ad da Uzziah ya yi ƙoƙarin haɗa ikkilisiya da gwamnati, kuturta a goshinsa ta kasance misali na alamar dabba.

> 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.

> Sai mala'ika na uku ya bi su, yana cewa da babbar murya, In wani ya bauta wa dabbar da siffarta, ya kuma karɓi alamarta a goshinsa, ko a hannunsa, shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala'iku masu tsarki, da kuma a gaban Ɗan Ragon: Kuma hayaƙin azabarsu yana tashi har abada abadin: kuma ba su da hutawa dare ko rana, su waɗanda suke bauta wa dabbar da siffarta, da duk mai karɓan alamar sunanta. Ru’ya ta Yohanna 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.

Saboda haka Uzziah yana wakiltar wani mutuwa mai ci gaba tun daga lokacin yunƙurinsa na tawaye na haɗa ikkilisiya da ƙasa. Sa’an nan kuma yana wakiltar wata haɗin mulki marar ƙarfi tare da ɗansa na tsawon shekara goma sha ɗaya. Uzziah ya rayu shekara goma sha ɗaya bayan tawayensa. Farkon tawayensa yana alamar dokar Lahadi, inda ake haɗa ikkilisiya da ƙasa kuma ake tilasta alamar dabbar. Bayan shekara goma sha ɗaya ya mutu, yana wakiltar ƙarshen mulkinsa a matsayin sarkin masarautar kudu ta Yahuda, wadda ita ce ƙasa mai ɗaukaka, wato, Amurka.

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.

A dangantakar annabci da Batlamiyus, Uziya yana wakiltar Yahuza, ƙasa mai ɗaukaka da Furotestantism mai ridda, alhali kuwa Batlamiyus yana wakiltar Masar, wadda ita ce ikon macijin, addininta kuma shi ne ruhaniyanci. Sa’ad da aka ɗauki sarakunan biyu a matsayin layuka masu daidaituwa, Uziya ya daina zama misalin ƙasa mai ɗaukaka, kuma tare suka zama alamar al’ummai biyu. Masar da Yahuza alamu ne na addinan ruhaniyanci da Furotestantism mai ridda. Su alama ce ta ƙasa da coci. Siyasar ƙasa da dabarun coci da suke wakilta sa’ad da suka haɗu a matsayin alama guda ɗaya suna ƙunshe da al’ummai biyu, kamar yadda Mediyawa da Farisawa suka kasance, kamar yadda Masar da Sodom na Faransa suka kasance, kamar yadda ƙahonin Amurka na Republican da Furotesta suke, kamar yadda masarautun arewa da kudu na Isra’ila da Yahuza suka kasance, haka kuma kamar yadda Roma arna da Roma ta papacy suka kasance. A matsayin alamar masarautu biyu, an ɗaure su tare a annabce ta wurin Haikalin Urushalima, inda duka Uziya da Batlamiyus suka nemi yin hadaya a Haikalin Urushalima. Al’ummai biyu ne waɗanda duka suke tawaye a wannan wuri mai tsarki guda.

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.

Yana da muhimmanci a lura cewa tawayar duka sarakunan nan biyu tana da alaƙa da haikalin da yake Urushalima, wanda alama ce ta haikalin da Daniyel ya ga Almasihu a ciki a sura ta goma. Tarihin waɗannan sarakuna biyu ya zo daidai a Yaƙin Yukiren, kuma ta haka ne suke fara shaidarsu a shekara ta 2014. An ɗaukaka su duka biyu ta wurin nasarorin soja waɗanda yaƙin Raphia da ke aya ta goma sha ɗaya yake wakilta. Raphia tana nuna iyakar masarautar ta shida ta annabcin Littafi Mai Tsarki da kuma gamayyar sau uku ta dokar Lahadi. Haka kuma ita ce iyakar sauyawar ikkilisiya mai gwagwarmaya zuwa ikkilisiya mai nasara.

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.

Bayan shekarar 2014, sarkin da ya fi kowa arziki ya bayyana niyyarsa ta tsayawa takarar shugabancin ƙasa a shekarar 2015. A shekarar 2020, sarkin da ya fi kowa arziki, mai wakiltar ƙahon Republican, ya sami mummunan rauninsa wanda daga baya za a warkar da shi. A shekarar 2022, yaƙin Ukraine ya ƙara tsananta. Sa’an nan Trump ya komo cikin cikar aya ta goma sha uku, a zaɓen shekarar 2024. A watan Yulin 2023, an busa wata murya a jeji. A ranar 31 ga Disamba, 2023, an ta da ƙahon Furotesta, kamar yadda aka ta da ƙahon Republican a zaɓen shekarar 2024, sa’ad da Trump ya dawo, sannan a shekarar 2025 gwajin tushe ya ƙare da zuwan gwajin haikali.

## 1989

1989

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

Gaskiyoyin da aka buɗe a 1989 sun kasu kashi biyu. An buɗe daidaitattun abubuwan annabci na ƙungiyoyin gyararraki da ayoyi shida na ƙarshe na Daniyel goma sha ɗaya a lokaci guda. Akwai wasu ƙa’idodin annabci da aka yi amfani da su wajen kafa saƙon farko na aya ta arba’in. Wasu daga cikin waɗannan gaskiyoyin ne a yanzu suka zama mabuɗin tarihin ɓoye na wannan aya ɗin guda ɗaya inda aka gano waɗannan lu’ulu’un annabci. Zan ba ku misali.

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.

A cikin 1989, babu wata fahimta guda ɗaya a cikin Adventism game da abin da ayoyi shida na ƙarshe na Daniyel suke wakilta. Wannan rashin haɗin kai ya kasu gida biyu. Babu wata matsaya ɗaya game da ma’anar ayoyin. Waɗanda suka yi iƙirarin cewa suna da fahimtar ayoyin sun gabatar da ra’ayoyin mutane waɗanda aka gauraya da tiyolojin Furotesta mai ridda da Katolika, wato gadon haihuwarsu da suka karɓa daga kakanninsu na tawayen 1863, sa’ad da suka cika rawar annabi marar biyayya a tawayen kafuwar Yerobowam. Waɗannan ra’ayoyi na kowane mutum game da abin da ayoyin suke su ne fassarori na kai, a mafi kyau. Ra’ayoyinsu game da ayoyin ko dai sun saɓa wa ainihin amfani na annabci, kuma sau da yawa suna gaba da ainihin ginshiƙin da su kansu suka bayyana game da ayoyin.

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!

Abin da muka gani a cikin ayoyin shi ne fahimta guda mai daidaito game da dukan ayoyi shida. Daidaiton saƙon da muka gani ne ya ƙarfafa ni in gabatar da fahimtata, ko da yake na san cewa dukan Adventism ya ƙi abin da na fahimta. Abin da muka fahimta game da waɗannan ayoyin an fara buga shi a shekara ta 1996, kuma fahimtar da aka shimfiɗa a can ta ƙara ƙarfi ne kawai yayin da lokaci ya ci gaba da tafiya cikin tsawon shekaru talatin!

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.

Idan ka yi la’akari da farkon maƙalar da aka fara ambata a cikin mujallar The Time of the End, za ka tarar da Testimonies, juzu’i na 9, shafi na 11. Shekaru biyar kafin 9/11, mujallar ta fara da 9/11. Ɗaya daga cikin irin waɗannan fahimtohin da suka ƙarfafa ni shi ne fahimtar cewa a “lokacin ƙarshe” a aya ta arba’in, sarakunan arewa da kudu iko ne na ruhaniya, ba na zahiri ba. A wancan lokaci, na riga na san cewa Sister White ta ce littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, kuma irin wannan layin annabci da yake cikin Daniyel, Yahaya ne ya ɗauka a cikin Ru’ya ta Yohanna. Na gano cewa a Ru’ya ta Yohanna sura ta goma sha ɗaya, wadda ta cika a tarihin da ya kewaye lokacin ƙarshe a 1798; sharhin Sister White game da surar a sarari yana koyar da cewa Faransa ita ce Masar ta ruhaniya, kuma ta kasance daidai wannan bayyana sosai cewa a Ru’ya ta Yohanna sura ta goma sha bakwai, karuwar da ke bisa dabbar ita ce Babila ta ruhaniya.

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.

Bayyanar da ’Yar’uwa White ta yi game da waɗannan iko biyu yana cikin The Great Controversy, kuma waɗannan bayanai suna haɗa shaidar Yohanna da ta Daniyel wuri guda. Ma’anar sarkin kudu a Daniyel sura ta goma sha ɗaya ita ce ikon da yake mulkin Masar, kuma sarkin arewa shi ne ikon da yake mulkin Babila. Lokacin da Littafi Mai Tsarki da Ruhun Annabci suka yi aiki tare wajen kafa gaskiya ta wurin haɗa Daniyel da Ru’ya ta Yohanna domin tabbatar da batun, wannan wani abu ne da ba zan taɓa miƙa wa wani masanin tauhidi mai ɓataccen fahimta ba, ko kuma wani mai ɓataccen fahimta da ya naɗa kansa jagora na wata hidima mai dogaro da kai.

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.

Don fahimtar Ptolemy da Uzziah a matsayin alamomin yaƙin Raphia da kuma mummunan sakamakon da ya biyo baya bayan da zukatansu suka ɗaukaka, dole ne a yi hukunci da gaskiyar cewa Ptolemy yana wakiltar ikon macijin da ya kayar da ikon wakili na Roma, sai dai daga bisani ya sha kashi a hannun ikon wakili wanda ya riga ya kayar da Ptolemy a aya ta goma da kuma a shekara ta 1989. Bambance-bambancen tarihi an yi su ne da gangan, kuma suna da muhimmanci.

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.

Uzziah ya karɓi alamar dabbar sa’ad da ya yi ƙoƙarin haɗa coci da gwamnati wuri ɗaya. Uzziah shi ne ƙasa mai ɗaukaka, kuma ƙasa mai ɗaukaka ta kasance babban hujja a farkon saƙon a shekara ta 1989. Shin ƙasa mai ɗaukaka ita ce Amurka, ko kuwa ita ce cocin Seventh-day Adventist? Waɗanda a wancan lokaci suka riƙe kuskuren ra’ayin cewa ƙasa mai ɗaukaka cocin Adventist ce, tare da duk waɗanda har yanzu suke yin haka—za su yi gardama cewa tsauni mai tsarki mai ɗaukaka na aya ta arba’in da biyar a fili cocin Allah ne; saboda haka, a wurinsu, tsauni da ƙasa alama guda ɗaya ne. Daidaitaccen tunanin ɗan adam, ina tsammani.

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.

Uzziah ƙasa ce mai ɗaukaka, kuma Ptolemy shi ne Masar. Uzziah, a matsayin ƙasa mai ɗaukaka, yana da ƙahoni biyu na Furotestantanci da Jamhuriyanci. Bayyanar siyasa ta Ptolemy ita ce gurguzu da ire-irensa dabam-dabam, kuma bayyanar addini ta Ptolemy ita ce ruhohanci da ire-irensa dabam-dabam. Wata siffa ta ikon maciji ita ce cewa haɗin ƙawance ne, amma annabin ƙarya, wanda shi ne ƙasa mai ɗaukaka, al’umma guda ce mai ƙahoni biyu.

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.

Daniyel sura ta goma sha ɗaya aya ta arba’in ta tabbatar da cewa Amurka ita ce ikon wakilcin da papacy ya yi amfani da shi sa’ad da aka share Tarayyar Soviet daga hanya a shekara ta 1989. Wannan gaskiya ta yi daidai da rawar dabbar ƙasa mai ƙaho biyu ta Ru’ya ta Yohanna sura ta goma sha uku, gama littattafan biyu ɗaya ne.

> 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.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana da ƙahoni biyu kamar na ɗan rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabba ta fari a gabanta, tana kuma sa duniya da mazaunan cikinta su yi wa dabba ta fari sujada, wadda aka warkar da mugun rauninta mai kisa. Ru’ya ta Yohanna 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.”

Ru’ya ta goma sha uku ta bayyana Amurka a matsayin ikon wakilci na Papacy, domin dabbar ƙasa “tana aiwatar da dukan ikon” dabbar da ta fito daga teku wadda ta zo “a gabansa.” A aya ta biyu, macijin na Roma arna ya ba Papacy ƙarfinsa, kursiyinsa, da babban ikonsa. Kalmar da aka fassara da “iko” tana nufin iko, amma a aya ta goma sha biyu wata kalma ce dabam aka fassara da “iko,” wadda ke nufin “ikon da aka wakilta.”

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.

Amurka ita ce ikon wakilci na papanci, wanda Roma arna ta riga ta misalta, wadda ta ba papancin goyon bayanta na soja da na tattalin arziki kamar yadda aka bayyana a aya ta biyu. Ta yin haka, Roma arna ta misalta Amurka, wadda ita ma za ta ba da “karusai, jiragen ruwa da mahaya dawakai” nata domin ta aiwatar da ƙazantattun ayyukan ikon papanci.

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.

Sa’ad da yaƙe-yaƙe uku na aya ta goma, ta goma sha ɗaya, da ta goma sha biyar suka cika a tarihi, Antiochus Magnus yana cikin kowane yaƙi. Wannan gaskiya tana bayyana cewa ikon da aka wakilta a cikin yaƙe-yaƙen ukun ikon wakili ne na dabbar, gama kullum Antiochus ne, kuma Antiochus a shekara ta 1989 shi ne ikon wakilin Amurka.

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.

Yaƙe-yaƙe uku da suke kaiwa ga dokar Lahadi ta aya ta goma sha shida suna ɗauke da hatimin Alpha da Omega, haka kuma da tsarin gaskiya. Amurka ce a yaƙin farko da kuma a yaƙin na uku, abin da yake nuna alpha da omega a yaƙin farko da na ƙarshe. Yaƙe-yaƙe uku da suke kaiwa ga dokar Lahadi ta aya ta goma sha shida kuma suna ɗauke da hatimin gaskiya. Ikon wakilci na Nazi Ukraine shi ne yaƙin da yake a tsakiya, wanda yake wakiltar tawaye na alamar tsakiya a cikin tsarin kalmar Ibrananci mai nufin gaskiya. Yaƙe-yaƙe ukun suna wakiltar 1989 har zuwa dokar Lahadi, wanda yake nufin suna wakiltar “ɓoyayyen tarihin” aya ta arba’in.

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.

Aya ta goma sha ɗaya ta Ru’ya ta Yohanna sura ta goma sha ɗaya tana nuna shekarar 2023 a matsayin lokacin da aka ta da ƙahonin biyu. Daniyel sura ta goma sha ɗaya, aya ta goma sha ɗaya, ita ma tana nuna daidai wannan zamani na tarihi. Layin annabci na ciki da layin annabci na waje suna daidaitu a shekarar 2023. Layin na ciki shi ne “abu” da Daniyel ya fahimta, layin na waje kuwa shi ne “wahayi” da ya fahimta.

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.

Gwajin haikalin da Daniyel ya misalta ya fara a rana ta ashirin da biyu, kuma shekaru ashirin da biyu bayan 9/11, wato lokacin da Ishaya ya shiga haikali, yana kai ka zuwa 2023. Ishaya ya nuna mutuwar Uziya bayan ya rayu da kuturta har tsawon shekaru goma sha ɗaya a 9/11. Aikin gina haikalin ya ƙunshi da fari shimfiɗa harsashi, sa’an nan kuma gina haikalin da ɗora babban dutsen kambi, wanda daga nan sai ya kai ga gwajin litmus na uku, wanda idin ƙaho ya wakilta a cikin jerin Littafin Lawiyawa ashirin da uku. Ana cika aikin cikin gida na bishara madawwamiya a lokacin tarihin layin waje. A aya ta goma sha ɗaya an yi wa Putin kwatanci da Batlamiyus, kuma sarki Uziya yana ba da shaida ta biyu ga misalin sarkin kudu wanda aka ɗaukaka ta wurin nasarar soja, wanda daga baya ya yi ƙoƙarin kutsawa cikin fagen addini.

> 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.

> Sarkin kudu kuwa zai cika da fushi, ya fito ya yi yaƙi da shi, wato da sarkin arewa; kuma zai tara taro mai yawa; amma za a ba da wannan taro cikin hannunsa. Sa’ad da ya kawar da taron, zuciyarsa za ta ɗaukaka; kuma zai hallaka dubban dubbai masu yawa: amma ba zai sami ƙarfi ta haka ba. Daniyel 11:11, 12.

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

Uriya Smith ya yi bayani game da tarihin Ptolemy Philopator da ƙoƙarinsa na miƙa hadayu a haikalin Urushalima.

> “Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Ptolemy bai kasance da hikimar yin amfani mai kyau da nasararsa ba. Da a ce ya ci gaba da bibiyar nasararsa, da alama ya zama mamallakin dukan mulkin Antiochus; amma da yake ya wadatu da yin ‘yan barazana kaɗan kawai da ‘yan razanoni kaɗan, sai ya yi sulhu domin ya ba da kansa ga katsewa ba tare da hani ba kuma ba tare da iko a kansa ba ga biyan mugayen sha’awoyinsa irin na dabba. Saboda haka, bayan ya ci maƙiyansa da yaƙi, mugayen halayensa suka rinjaye shi, kuma, yana mai mantawa da babban suna da zai iya kafawa, ya shafe lokacinsa cikin shagulgula da fasikanci.”

> “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.

> “Zuciyarsa ta ɗaukaka saboda nasararsa, amma bai sami ƙarfi ta wurinta ba ko kaɗan; gama rashin ɗaukakar irin yadda ya yi amfani da ita ne ya sa talakawansa da kansu suka tayar masa. Amma ɗaukakar zuciyarsa ta fi bayyana musamman a mu’amalolinsa da Yahudawa. Da ya zo Urushalima, a can ya miƙa hadayu, kuma yana da matuƙar ƙwazo ya shiga cikin Wuri Mafi Tsarki na haikali, saɓanin doka da addinin wannan wuri; amma da aka hana shi, ko da yake da wahala ƙwarai, sai ya bar wurin yana ci da fushi a kan dukan al’ummar Yahudawa, nan da nan kuma ya fara a kansu tsanantacciyar tsanantawa marar tausayi kuma marar sassauci. A Iskandariya, inda Yahudawa suka zauna tun daga zamanin Alexander, kuma suka more gata irin na ’yan ƙasa mafiya falala, mutum dubu arba’in bisa ga Eusebius, dubu sittin kuwa bisa ga Jerome, aka kashe a cikin wannan tsanantawar. Tawayen Masarawa, da kisan kiyashin Yahudawa, tabbatacce ba abubuwa ba ne da za su ƙarfafa shi a mulkinsa, sai dai a maimakon haka sun isa kusan su hallaka shi gabaki ɗaya.” 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.

Nasarar soja ta Ptolemy Philopator a Raphia a shekara ta 217 kafin haihuwar Almasihu, ba ta ƙarfafa Ptolemy ba, amma ta sa “zuciyarsa ta ɗaukaka.” Nasara a Yaƙin Yukiren ba za ta ƙarfafa Putin ba, amma za ta “ɗaukaka zuciyarsa,” kamar yadda nasarar soja ta sa sarki Uzziah ya ɗaukaka zuciyarsa.

> 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.

> Sai Uzziya ya tanada musu, ga dukan rundunar, garkuwoyi, da māsu, da kwalkwalai, da sulke, da bakuna, da majajjawa domin jefa duwatsu. Ya kuma yi a Urushalima na’urorin yaƙi, waɗanda ƙwararrun masu fasaha suka ƙirƙira, domin su kasance a kan hasumiyai da kuma a kan katangogi, don su harba kibiyoyi da manyan duwatsu. Sunansa kuwa ya bazu ƙwarai a ko’ina; gama an taimake shi ta hanya mai banmamaki, har ya zama mai ƙarfi. Amma sa’ad da ya ƙarfafa, zuciyarsa ta ɗaukaka har ta jawo masa hallaka: gama ya yi laifi ga Ubangiji Allahnsa, ya kuma shiga Haikalin Ubangiji domin ya ƙone turare a bisa bagaden turare. 2 Tarihi 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.

Sarakuna biyu na kudu, waɗanda zukatansu suka ɗaukaka saboda nasarorin yaƙi, sun yi ƙoƙarin shiga cikin Haikali ɗaya su miƙa hadaya, abin da firist kaɗai ne aka yarda ya yi. A lokuta duka biyun, firistocin suka yi tsayayya da ƙoƙarin sarakunan masu girman kai na yin haka. Sai wani sarki ya ƙaddamar da ramuwar gayya a kan Yahudawa, ɗayan kuma aka bugi goshinsa da kuturta.

> 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.

> Sai Azariya firist ya shiga bayansa, tare da firistocin Ubangiji tamanin, jarumai masu ƙarfin hali. Suka tsaya wa sarki Uzziya gaba, suka ce masa, Ba naka ba ne, Uzziya, ka ƙone turare ga Ubangiji, sai dai na firistoci, ’ya’yan Haruna, waɗanda aka keɓe domin su ƙone turare. Ka fita daga Wuri Mai Tsarki; gama ka yi laifi; ba kuwa za ka sami wannan ya zama daraja a gare ka daga wurin Ubangiji Allah ba. Sai Uzziya ya husata, yana riƙe da turaren ƙonawa a hannunsa domin ya ƙone turare; yayin da yake fushi da firistocin, sai kuturta ta bayyana a goshinsa a gaban firistocin a cikin gidan Ubangiji, a gefen bagaden turare. Sai Azariya babban firist, da dukan firistocin, suka dube shi, sai ga shi kuturu ne a goshinsa; suka kore shi daga can; hakika shi ma ya yi sauri ya fita, domin Ubangiji ya buge shi. Sarki Uzziya kuwa ya kasance kuturu har ranar mutuwarsa, ya zauna a wani gida dabam, domin kuturu ne; gama an ware shi daga gidan Ubangiji. Yotam ɗansa kuwa shi ne yake kula da gidan sarki, yana shari’anta mutanen ƙasar. Sauran ayyukan Uzziya, na farko da na ƙarshe, Ishaya annabi, ɗan Amoz, ya rubuta. 2 Tarihi 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.

A cikin shekara ta 2014, masu neman kafa tsari na duniya na Turai da gwamnatin Obama sun ƙaddamar da juyin juya halin launi a kan al’ummar Ukraine. A cikin 2022, Rasha ta fara mamaya wanda a ƙarshe zai kai ga nasarar Putin da Rasha; waɗanda Ptolemy da Uzziah suke wakilta, sarakunan kudu. Aya ta goma sha biyu ta ce bayan nasarar Putin, “zuciyarsa kuma za ta ɗaukaka; zai kuma hallaka dubban dubbai masu yawa: amma ba zai ƙarfafu da wannan ba.” Sa’an nan tarihi ya rubuta ci gaba da rushewar mulkinsa.

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.

Mutuwar da ta ci gaba a hankali ta kai ga mutuwarsa, kuma a lokacin da Antiochus Mai Girma ya rama asarar da ya yi a Raphia, Antiochus ba ya ƙara fafatawa da Ptolemy Philopator; a lokacin kuwa, Antiochus yana tinkarar wani ƙaramin yaro wanda shi ne mai mulkin Masar a wancan lokaci. Yaro alama ce ta tsara ta ƙarshe, saboda haka a wani mataki sarkin yaron da Antiochus ya ci nasara a Panium shi ne tsara ta ƙarshe ta masarautar kudu. A matakin zahiri, sarkin yaron yana wakiltar rauni idan aka kwatanta da ƙarfin Antiochus.

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

> “Salamar da aka kulla tsakanin Ptolemy Philopater da Antiochus ta daɗe har shekara goma sha huɗu. A halin da ake ciki, Ptolemy ya mutu sakamakon rashin kamun kai da lalata, kuma ɗansa, Ptolemy Epiphanes, wanda a lokacin yaro ne mai shekara huɗu ko biyar, ya gaje shi. Antiochus kuwa, a wannan lokaci ɗaya, bayan ya murƙushe tawaye a cikin mulkinsa, ya kuma rinjaya yankunan gabas ya tabbatar da su cikin biyayya, ya kasance yana da zarafin gudanar da kowace irin fafutuka a sa’ad da matashin Epiphanes ya hau gadon sarautar Masar; kuma da yake yana ganin wannan wata dama ce mai matuƙar kyau ta faɗaɗa mulkinsa wadda bai kamata a bari ta kuɓuce ba, sai ya tara runduna mai girma ƙwarai “fiye da ta farko” (gama ya tattara sojoji masu yawa, ya kuma sami dukiya mai yawa a tafiyarsa ta gabas), ya kuma nufi Masar, yana zato zai sami nasara cikin sauƙi a kan sarkin jariri. Yadda ya yi nasara kuwa za mu gani nan da nan; gama a nan ne sabbin ruɗani suka shiga cikin al’amuran waɗannan masarautu, kuma aka kawo sabbin ’yan wasa kan dandamalin tarihi.” Uriah Smith, Daniel and the Revelation, 255.

## The King of the South

Sarkin Kudu

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.

Bayyana matakan ƙarshe na Rasha, yana nufin bayyana matakan ƙarshe na annabin sarkin kudu. Wata siffa ta annabci ta sarkin kudu na ruhaniya, wanda ya bayyana a tarihin annabci a lokacin ƙarshe a shekara ta 1798—ita ce yadda yake kaiwa ga ƙarshensa. Haka kuma wannan ma siffa ce ta annabci ta sarkin arewa, da kuma annabin ƙarya. Kowace daga cikin waɗannan iko uku da suke kai duniya zuwa Armageddon suna da ƙarshensu waɗanda aka fayyace su musamman cikin Maganar Allah. Duk abin da zai faru da Putin da Rasha, za a kasance an yi masa kwatanci tun da daɗewa a cikin layukan da suka gabata na sarkin kudu.

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.

Misalan halakar sarkin kudu na ruhaniya an misalta su ta wurin halakar sarki na farko na kudu na ruhaniya, wato Faransa marar imani da Allah a lokacin juyin juya hali. Halakar mulkin kudu ta haɗa da halakar sarkin kudu. Halakar Napoleon ta yi daidai da halakar Faransa, kuma ta yi daidaito da halakar masarauta ta gaba ta kudu, wato Rasha. Rasha, a matsayin sarkin kudu na zamani, ta fara ne da juyin juya hali, kamar yadda Faransa, a matsayin sarkin kudu, ta fara da juyin juya hali.

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.

Juyin juya hali hali ne na dodo, wanda shi ne alamar sarakunan kudu. Dodo, babban alamar sarkin kudu, Shaiɗan ne; kuma sa’ad da ya yi ƙoƙarin tayar da juyin juya hali a ƙarshen shekaru dubu, wuta ta sauko daga sama ta cinye shi. Tawayensa a sama tun da farko shi ne alfa na tawayensa a ƙarshe na shekaru dubu.

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.

A cikin shekara ta 1798, Faransa, ta fuskar annabci, ta hau gadon sarauta a matsayin sarkin ruhaniya na kudu a lokacin Juyin Juya Halin Faransa. Wannan juyin juya hali ya mamaye al’ummai na Turai, kuma a ƙarshe ya kai ga Juyin Juya Halin Rasha wanda nan da nan Juyin Juya Halin Bolshevik ya biyo bayansa a cikin wannan shekarar.

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).

Juyin Juya Halin Rasha na shekara ta 1917 ya ƙunshi manyan matakai biyu: Juyin Juya Halin Fabrairu (wanda ya kifar da masarautar Tsar, ya kawo ƙarshen mulkin kama-karya, kuma ya kafa gwamnatin riƙo a tsakiyar wani zamani na ikon-biyu tare da Soviets) da Juyin Juya Halin Oktoba (wanda kuma ake kira Juyin Juya Halin Bolshevik, inda Bolsheviks ƙarƙashin jagorancin Lenin suka kwace mulki ta hanyar juyin mulki, lamarin da ya kai ga kafuwar mulkin Soviet da kuma hanyar zuwa gurguzu/kwaminisanci).

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:

A cikin nazarin tarihi da ka’idar juyin juya hali (musamman daga ra’ayoyin Marxist irin na Trotsky, Luxemburg, da sauran masu yin irin waɗannan kwatance), galibi ana ɗaukar Juyin Juya Halin Faransa (1789–1799) a matsayin abin da ya wakilta ko ya bayar da wani tsari ga tafiyar abubuwan da suka faru a Rasha. Matakai biyu na Juyin Juya Halin Faransa da suka kasance abin da ya wakilci waɗannan matakan na Rasha su ne:

- 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.

  Matakin farko na matsakaici/kundin tsarin mulki (kimanin 1789–1792), wanda ya yi daidai da Juyin Juya Halin Fabrairu. Wannan mataki na Faransa ya fara ne da farmakin da aka kai wa Bastille, kiran Taron Estates-General/Majalisar Ƙasa, soke gatan tsarin feudal, Sanarwar Haƙƙoƙin Dan Adam, da kuma kafuwar masarauta mai bin kundin tsarin mulki a ƙarƙashin Girondins da masu gyara na matsakaici. Ya kifar da cikakkiyar masarauta amma ya riƙe wasu sassa na mulkin bourgeois/liberal da kuma tsare-tsaren iko biyu/masu takaddama (misali, tsakanin Majalisar da masarautar da har yanzu ta rage). Haka kuma, Fabrairu 1917 ya kawo ƙarshen Tsarism, amma ya haifar da gwamnatin wucin gadi ta bourgeois da kuma iko biyu tare da Soviets.

- 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.

  Matakin tsattsauran ra’ayi/Jacobin (kimanin 1792–1794, ciki har da kafuwar Jamhuriya ta Farko, kashe Louis XVI, da Mulkin Ta’addanci ƙarƙashin Robespierre da Jacobins/Committee of Public Safety) ya yi daidai da Juyin Juya Halin Oktoba (na Bolshevik). Jacobins sun ƙwace iko daga hannun Girondins masu sassaucin ra’ayi ta hanyar ɗaukar matakin tsattsauran aiki, suka ayyana jamhuriya, suka murƙushe masu adawa da juyin juya hali, kuma suka tura juyin juya halin zuwa zurfin sauyin zamantakewa da kuma kare shi daga barazanar cikin gida da ta waje. Wannan ya yi kama da yadda Bolsheviks suka hambarar da gwamnatin riƙon ƙwarya, suka ƙarfafa mulkin proletariat/diktatancin proletariat, kuma suka ciyar da gurguzancin juyin juya hali gaba.

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.

Waɗannan kamanceceniyoyi suna nanata yadda sau da yawa juyin juya hali ke bin wani tsari: wata fitina ta farko mai faɗi da ta taso gāba da tsohon mulki (wadda masu matsakaicin ra’ayi/ajinsu na bourgeois suka jagoranta), sannan sai wata ƙwace mulki mafi tsanani daga hannun masu tsattsauran ra’ayi domin “ceto” da kuma zurfafa juyin juya halin a tsakiyar rikici. Bolsheviks da kansu sun yi koyi da misalin Faransa da gangan, suna kallon tayarwar Oktobarsu a matsayin mai kama da juyin mulkin Jacobin—abin da ya zama dole domin hana juyin-juya-hali na baya da kuma cika damar da juyin juya halin yake da ita.

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.

Wannan irin tsarin kwatanci ya bayyana a cikin ayyuka kamar Tarihin Juyin Juya Halin Rasha na Trotsky (wanda a sarari yake kwatanta matakin ikon-biyu a Rasha da irin waɗannan yanayi a Faransa) da kuma rubuce-rubucen Rosa Luxemburg game da al’amuran Rasha, inda take nuna cewa mataki na farko na Juyin Juya Halin Rasha (Maris–Oktoba) yana bin tsarin juyin juya halin Faransa (da na Ingila), tare da kwace ikon da Bolsheviks suka yi yana yin daidai da hauhawar Jacobins.

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.

Yesu kullum yana misalta ƙarshen da mafari, kuma rushewar Napoleon a matsayin sarkin ruhaniya na kudu na farko ta bi alamomin hanya na farkon juyin juya halin, kuma ta haka ta wakilci rushewar Tarayyar Soviet.

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.

Rushewar Napoleon mai ci gaba (a mataki-mataki) ya yi daidai ƙwarai da raguwar Tarayyar Soviet a hankali da kuma rushewarta a 1991, a cikin wannan tsarin misali iri ɗaya inda matakai biyu na Juyin Juya Halin Faransa suka riga suka nuna matakan Fabrairu da Oktoba na 1917 na Juyin Juya Halin Rasha. Wannan daidaiton ya kuma miƙa zuwa ga matakin ƙarfafawa bayan tsattsauran ra’ayi (Bonapartism) da kuma warwarewarsa da ba makawa. Wannan yana samo asali ne daga duka manyan tsarin tarihi gaba ɗaya da kuma nazarce-nazarcen Markisanci (musamman na Trotsky a cikin The Revolution Betrayed da ayyuka masu alaƙa), waɗanda suke ɗaukar Napoleon a matsayin asalin misali na Bonapartism: mulkin mutum mai ƙarfi wanda yake tasowa bayan kololuwar tsattsauran ra’ayi ta juyin juya hali, yana daidaita tsakanin azuzuwan jama’a, yana kiyaye muhimman nasarorin tsari na juyin juya halin (alhali yana murƙushe ƙwazon sa na dimokuraɗiyya), yana gina daular kai da ta soja-da-burokrasiya, yana ƙetare iyaka fiye da kima, sa’an nan kuma yana fuskantar rushewa a matakai wanda ke kaiwa ga maido da wani ɓangare na tsohon tsari.

## Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Tashin Bonapartanci na Napoleon Ya Yi Daidai da Ƙarfafa Mulkin Stalinisanci

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.

Bayan matsananciyar manufar Jacobin da martanin Thermidorian (1794), sai Directory marar tabbas (1795–1799); juyin mulkin Napoleon na 18 Brumaire (1799) ya kafa tsarin Consulate, sannan daga baya Daula (1804). Ya tsara kuma ya yaɗa nasarorin juyin juya halin bourgeois (Lambar Dokokin Napoleonic, ƙarshen gata na feudal, ƙaƙƙarfan ƙasa mai tsakiya guda) amma ya mai da su ƙarƙashin mulkin kama-karya, ɗaukakar soja, da wata sabuwar fitacciyar ajin al’umma.

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.

Bayan matakin tsattsauran ra’ayi na Bolshevik/Oktoba da gwaje-gwajen farko na Soviet, lalacewar tsarin mulki ta hanyar burokrasiya ta kafu (musamman tun daga tsakiyar shekarun 1920). Karfafa ikonsa da Stalin ya yi ya kayar da ’Yan Adawar Hagu, ya tilasta “gurguzanci a ƙasa guda ɗaya,” kuma ya kafa kama-karya ta ’yan sanda/soja/burokrasiya. An kiyaye tattalin arzikin da aka tsara da kadarorin da aka mayar mallakin ƙasa (muhimman nasarorin Oktoba), amma aka mai da su kayan aikin wani rukuni mai gata, tare da yin watsi da kishin ƙasa da ƙasa.

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).

A duka yanayin biyun, ana “daskarar” da kuzarin juyin juya hali kuma a karkatar da shi zuwa ikon ƙasa da faɗaɗawarta a ƙarƙashin mutum guda ko wata na’urar mulki guda ɗaya (Trotsky a fili ya kira tsarin mulkin Stalin wani nau’i na “Bonapartism na Soviet,” wanda ya fi kusanci da Daular Napoleon fiye da Majalisar Consulate).

## The Step-by-Step Collapse

Rushewa Mataki-mataki

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.

Wannan shi ne daidaituwar ainihi—rugujewar ba lamari guda ne na bazata ba, sai dai jerin lalacewa masu bi da bi da suka samo asali daga faɗaɗa ƙarfi fiye da kima, saɓanin cikin gida, makale a cikin rikice-rikicen soja, rasa ikon mallakar yankunan da ke gefen daula, gyare-gyaren da suka gaza, da kuma rushewa ta ƙarshe/dawo da kafuwa.

## Napoleonic side (1812 to 1815)

Bangaren Napoleonic (1812 zuwa 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: Mamaya mai bala’i na Rasha—Grande Armée (maza 600,000) ta lalace ƙwarai sakamakon matsalolin samar da kayan yaƙi da abinci, hunturu, da juriya. Muhimmin juyin hali mai ban tsoro; asara mai yawa ta mutunci da ƙarfin mayaƙa.

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

  1813: An kafa kawance a kansa; an ci shi a Leipzig (“Yaƙin Al’ummai”)—asarar abokan kawancen Jamusawa da yankuna; daularsa ta fara ƙanƙancewa.

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

  1814: Ƙawayen yaƙi sun mamaye ainihin ƙasar Faransa; Paris ta faɗi; Napoleon ya sauka daga mulki kuma aka tura shi gudun hijira zuwa 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: Ɗan taƙaitaccen dawowa (Kwanaki Ɗari), shan kashi na ƙarshe a Waterloo; korar dindindin zuwa St. Helena; an maido da masarautar Bourbon (mayar da baya ta martani ga nasarorin juyin juya hali, ko da yake ba gaba ɗaya ba—wasu sauye-sauyen shari’a da na gudanarwa sun dawwama).

## Soviet side (1970s to 1991)

Bangaren Tarayyar Soviet (daga shekarun 1970 zuwa 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.

  Karshen shekarun 1970s–1980s: Tsayawar ci gaban tattalin arziki (“zastoi” a ƙarƙashin Brezhnev), ƙarancin kayayyaki na dindindin, koma baya a fannin fasaha, da kuma mummunar gasar makamai da Amurka/NATO—faɗaɗawar tsarin da ta wuce ƙima ta fara lalata tattalin arzikin daga ciki.

- 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: Yaƙin Afghanistan—“Vietnam” na Tarayyar Soviet; fadama ta yaƙi mai wahalar fita tana zubar da albarkatu, ƙarfin gwiwa, da martaba a idon duniya (a lura da daidaituwar da ke cike da baƙin ciki: an hallaka Napoleon a Rasha; Tarayyar Soviet kuma ta yi ta zubar da jini a fagen yaƙi mai tsaunuka da tsananin ƙin miƙa wuya).

- 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: Sauye-sauyen perestroika/glasnost na Gorbachev (yunƙurin “ceto” tsarin, kamar wasu gyare-gyaren ƙarshen zamanin Napoleon) a maimakon haka sun fallasa tare da hanzarta saɓanin da ke cikinsa; ƙasashen tauraron dan adam na Gabashin Ɓangare suka tayar da ƙayar baya suka kuma kuɓuta (Katangar Berlin ta fāɗi a ranar 9 ga Nuwamba, 1989, gwamnatoci kuma suka rugujewa a ko’ina cikin shekarun 1989–1990)—asarar “daular waje,” daidai kamar yadda Napoleon ya rasa ƙasashen da ke ƙawance da shi.

- 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: pre-revolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

  1990–1991: Rikice-rikicen kishin ƙasa na cikin gida, jamhuriyoyi sun ayyana ikon mallaka; yunƙurin juyin mulki na masu tsattsauran ra’ayi a watan Agusta 1991 ya gaza ƙwarai da gaske; Gorbachev ya yi murabus a ranar 25 ga Disamba, 1991; Tarayyar Soviet ta rushe ta koma jihohi 15. Maido da tsarin jari-hujja ya biyo baya (maganin giggiza tattalin arziki na zamanin Yeltsin, oligarchs, mayar da kadarori hannun masu zaman kansu)—mai kama da maido da gidan Bourbon: abubuwan ajin kafin juyin juya hali (ko makamantansu) sun dawo, suna janye cikakkun dangantakar mallaka na juyin juya hali baya alhali suna riƙe da wasu siffofin gudanarwa.

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.

A cikin duka biyun, “daular” (Tsarin Nahiyar Turai na Faransa da tasirin Soviet Eastern Bloc/COMECON) ta rarrabu daga waje zuwa ciki, rubewar cikinta ta ƙara sauri, rikici na ƙarshe ya fallasa rashin ainihinta, kuma tsoffin ƙarfafan zamantakewa suka sake tabbatar da kansu (sarauta/jari-hujja). Bonapartism ya tabbata ba mai ɗorewa ba ne—“dala ce da aka daidaita a kan ƙololuwarta,” kamar yadda Trotsky ya faɗa—saboda ya ta’allaka ne a kan danne tushen dimokuraɗiyyar juyin juya halin yayin da yake kare (amma yana karkatar da) tushen tattalin arzikinsa a tsakiyar matsin lambar waje mai adawa. Rushewar Tarayyar Soviet ba ta kasance “ta bazata” ba idan aka duba ta a dogon hangen tarihi, sai dai cikar rubewar ciki mai ci gaba ce, kamar yadda daular Napoleon ma ba ta ɓace cikin dare guda ba, amma ta lalace ne ta hanyar jerin shan kaye har zuwa maido da tsohon tsari.

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.

Farkon da ƙarshen Faransa da Tarayyar Soviet sun yi daidai da shaidar sarki Uzziah da Ptolemy. Ptolemy IV Philopator ya sami gagarumar nasara a Yaƙin Raphia (217 BC) a kan sarkin arewa (Antiochus III), amma “ba zai ƙarfafa ta ba”—ya yi sulhu maimakon ya ci gaba da amfani da rinjayar da ya samu, ya koma cikin alatu da ɗaukaka kansa, sa’an nan kuma (gwargwadon abin da rubutun da aka adana a cikin 3 Maccabees 1–2 ya nuna) Ptolemy ya ziyarci Urushalima bayan nasararsa. Da zuciyarsa ta ɗaukaka, ya yi yunƙurin shiga Wuri Mafi Tsarki kuma ya miƙa hadaya da kansa—wato aikin ƙwace iko da kuma tayar wa Allah na gaskiya hankali. Aka buge shi ta wurin ikon Allah (shan inna), aka ƙasƙantar da shi, sai ya juya zuwa tsananta wa mutanen Allah. Mulkinsa daga nan ya zama na ci gaba da lalacewa: ɓarnar ɗabi’a, tawaye na cikin gida, da asarar ƙarfi har zuwa mutuwarsa. Wannan shi ne ainihin madubin Sarki Uzziah (2 Tarihi 26:16–21), wanda zuciyarsa ta ɗaukaka bayan nasarar soja, sa’an nan ya shiga haikali domin ƙona turare (yana ƙwace aikin firistoci), aka buge shi da kuturta a goshinsa, wadda ta kasance hukunci a bayyane, mai gani ga kowa. Daga wannan lokaci Uzziah ya rayu cikin keɓantuwa, a raba shi da gidan Ubangiji, har zuwa mutuwa—mutuwa mai jinkiri da tsawon lokaci maimakon hallaka nan take.

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.”

Dukansu sarakunan kudu ne waɗanda girman kansu ya bayyana cikin kutsen da suka yi cikin haikali a Urushalima, sannan kuma abin ya biyo baya da wani ƙarshe mai ci gaba da lalacewa a hankali maimakon rushewa nan take. Wannan shi ne tsari na alama wanda yake zama abin koyi ga kowane “sarkin kudu” da ya zo daga baya.

## 1798: France Becomes the Spiritual King of the South

1798: Faransa Ta Zama Sarkin Kudu na Ruhaniya

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.

A “lokacin ƙarshe” (1798), Faransa mai rashin yarda da Allah (ikon da a lokacin ya nuna halayen ruhaniya na Masar—inkarin Allah a fili, kamar yadda yake a Ru’ya ta Yohanna 11:8) ta yi turjiya ga sarkin arewa (Fafaroma) ta wurin kame Paparoma. Napoleon shi ne jikin soja na wannan turjiyar. Faransa ta sa rawanin kudu a shekara ta 1798, domin tana ɗaukaka wannan ruhun rashin yarda da Allah ɗin da tsohuwar Masar ta wakilta.

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.

Amma kamar yadda Ptolemy bai iya “yin cikakken amfani da nasararsa” ba, haka kuma tsattsauran mataki na Juyin Juya Halin Faransa bai iya dorewa ko fitar da nasarorinsa gaba ɗaya zuwa waje ba. Rawanin kudu ya ci gaba zuwa gaba yayin da falsafar rashin yarda da Allah ke balaga kuma ta sami sabon murya a cikin gwamnati.

## Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Alamomin Jagoranci na Ci-gaba: Napoleon zuwa Lenin zuwa Stalin

These three are not random; they are progressive endings—each representing a further stage in the king of the south’s trajectory toward its own slow dissolution. Napoleon—the first great symbol after 1798. Victorious in Egypt (the literal south), he overreaches (Russian campaign of 1812 was a disaster beginning a series of losses to his peripheral empire step by step (1813–1814), suffers final defeat (Waterloo 1815), and is exiled twice. Napoleon represents a progressive, phased demise—exactly like unto the Ptolemy and Uzziah.

Waɗannan ukun ba na bazata ba ne; su ne ƙarshen ci gaba ne—kowannensu yana wakiltar wani mataki na gaba a cikin tafiyar sarkin kudu zuwa ga rushewarsa mai sannu a hankali. Napoleon—babbar alama ta farko bayan 1798. Bayan ya yi nasara a Masar (ainihin kudu), ya zarce iyaka (yaƙin neman nasara a Rasha na 1812 bala’i ne wanda ya fara jerin asarori ga daularsa ta gefuna mataki-mataki (1813–1814)), ya sha kaye na ƙarshe (Waterloo 1815), kuma aka kore shi sau biyu. Napoleon yana wakiltar hallaka mai ci gaba, ta matakai-matakai—daidai kamar Ptolemy da Uzziah.

Lenin seized the crown in the 1917 October Revolution. The Bolshevik “push” continues the war against the old order (including religious power). But the radical phase cannot stabilize; Lenin’s own health fails early, and the system begins to bureaucratize.

Lenin ya ƙwace kambin mulki a juyin juya halin Oktoba na 1917. “Tura” ta Bolshevik tana ci gaba da yaƙi da tsohon tsari (har da ikon addini). Amma wannan matsanancin zamani ba zai iya daidaituwa ba; lafiyar Lenin kansa ta fara ta gaza tun da wuri, kuma tsarin ya fara rikidewa zuwa tsarin mulkin ma’aikatan gwamnati.

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

Stalin, mai ƙarfafa daidaituwa (Bonapartism na Soviet) ya “daskarar” da juyin juya hali ya mai da shi daular soja da ta-burokrasiya, yana kiyaye ainihin nasarorin da aka samu (tattalin arziki na ƙasa da aka mayar mallakar ƙasa—daidaitacciyar kishiya ga anti-feudal ga Dokar Napoleon), amma yana juya ikon zuwa ciki (tsarkake-tsarkake) da kuma waje (faɗaɗawa). Duk da haka zuciya ta ɗaukaka cikin rashin imani da Allah; tsarin ba zai iya da gaske “yin cikakken amfani da nasararsa” ba. Wuce gona da iri a faɗaɗa (Afghanistan daidai da Rasha ta Napoleon), tsaya-tsayin daka, gyare-gyaren da suka kasa (perestroika shi ne yunƙurin ƙarshe na fid da rai), rasa ƙasashen tauraron dan adam (1989–90 = rasa “abokan tarayya”), da rushewa ta ƙarshe (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).

Rushewar Tarayyar Soviet bai kasance na-bazata ba—ya kasance mai ci gaba ne a hankali, daidai kamar yadda daular Napoleon ta lalace mataki-mataki, kuma kamar yadda mulkokin Ptolemy da Uzziah suka yi rauni suka bushe bayan lokacin girman-kai na haikali. “Sarkin” kudu na “ruhaniya” (rashin yarda da Allah a cikin tsarin gwamnati) ya karɓi nasa hukuncin mai jinkiri: an hure shi daga ciki har ya zama fanko, ya kasa ɗore da ƙaryar, aka share shi a cikin motsin martani na sarkin arewa (farfaɗowar Papacy a cikin gibin da ya biyo baya).

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.

Juyin Juya Halin Faransa (matakai biyu) yana zama alamar misali ta Juyin Juya Halin Rasha (Fabrairu da Oktoba/Bolshevik). Bonapartism na Napoleonic da rushewarsa a hankali suna zama alamar misali ta ƙarfafar mulkin Stalinist da kuma rushewar Tarayyar Soviet a hankali. Duk wannan shi ne bayyana ta zamani na layin sarkin kudu na Daniyel 11, daga gazawar Ptolemy a Raphia da girman kai a haikali, ta wurin zunubi iri ɗaya na Uzziah da ƙarshensa mai jinkiri, har zuwa Faransa a 1798 da magajinta na rashin yarda da Allah (zamanin Lenin–Stalin) wanda bai iya ƙarfafa kansa ta wurin nasarorinsa ba.

Lenin, the radical founder or seizer of power (parallel to the Jacobin/Bolshevik ascent; the “push” phase post-1917, is akin to Napoleon’s early Consulate after Brumaire). Stalin was the Bonapartist consolidator (Soviet empire builder, purges, WWII victory, Cold War peak; heart lifted up in atheism, but unable to fully “strengthen” the victory long-term—overextension begins).

Lenin, mai tsattsauran ra’ayi wanda ya kafa ko ya ƙwace iko (daidai da hawan Jacobin/Bolshevik; matakin “turawa” bayan 1917, yana kama da farkon mulkin Konsulat na Napoleon bayan Brumaire). Stalin kuwa shi ne mai ƙarfafa mulkin salon Bonapartist (mai gina daular Soviet, tsarkake-tsarkake, nasarar Yaƙin Duniya na Biyu, kololuwar Yaƙin Cacar Baki; zuciyarsa ta ɗaukaka cikin rashin bangaskiya ga Allah, amma bai iya cikakken “ƙarfafa” wannan nasara na dogon lokaci ba—wuce gona da iri ya fara).

Khrushchev was the post-peak “thaw” leader (1953–1964): denounces Stalin (Secret Speech 1956), exposes some corruption, attempts limited reforms, but fails to resolve systemic contradictions. This parallels a “Thermidorian” or early-decline phase—loosening terror while the core atheist structure remains, yet prestige erodes (e.g., Cuban Missile Crisis humiliation 1962 mirrors minor Napoleonic setbacks before the big ones).

Khrushchev shi ne jagoran “narkewar sanyi” na bayan kololuwa (1953–1964): ya la’anci Stalin (Jawabin Sirri na 1956), ya tona asirin wasu daga cikin rashawa, ya yi ƙoƙarin aiwatar da gyare-gyare masu iyaka, amma ya gaza warware saɓanin da ke cikin tsarin kansa. Wannan ya yi daidai da wani mataki na “Thermidorian” ko na farkon koma-baya—ana sassauta ta’addanci alhali ginshiƙin tsarin rashin yarda da Allah yana nan daram, amma martaba tana raguwa (misali, ƙasƙancin Rikicin Makamai Masu Linzami na Cuba na 1962 yana da kama da ƙananan koma-bayan Napoleon kafin manyan su zo).

Gorbachev was the desperate reformer (1985–1991) with perestroika (restructuring) and glasnost (openness) as last-ditch efforts to “save” the system, but they accelerate collapse—loss of the Eastern Bloc (1989 Berlin Wall), internal revolts. This is the clearest “progressive ending” marker: like unto Napoleon’s late attempts at adjustment before the 1814 invasion, or Ptolemy/Uzziah’s lingering decline after temple-pride. Gorbachev’s 1989 concordat/meeting with Pope John Paul II (king of the north) symbolizes the spiritual defeat—the southern king’s atheism yielding to papal resurgence.

Gorbachev shi ne mai neman gyara cikin matsanancin hali (1985–1991), tare da perestroika (sake fasalin tsari) da glasnost (buɗaɗɗen bayyanawa) a matsayin yunƙurin ƙarshe na “ceton” tsarin, amma su ne suka hanzarta rugujewarsa—asarar Ƙungiyar Gabashin Turai (Katangar Berlin ta 1989), da tawaye na cikin gida. Wannan shi ne mafi bayyanannen alamar “ƙarewa a hankali”: kamar ƙoƙarin gyara na ƙarshen zamani da Napoleon ya yi kafin mamayar 1814, ko kuma dogon lalacewar Ptolemy/Uzziah bayan girman kai game da haikali. Yarjejeniyar/taron da Gorbachev ya yi a 1989 da Paparoma John Paul II (sarkin arewa) yana alamta shan kashin ruhaniya—rashin yarda da Allah na sarkin kudu yana ba da wuri ga sake bunƙasar ikon papanci.

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 pre-revolutionary elements (oligarchic capitalism, like Bourbon’s return post-Napoleon). The southern king’s palace is swept away, fulfilling Daniel 11:40’s whirlwind conquest by the north (Papacy via US alliance).

Yeltsin shi ne mutum na ƙarshe na rushewa (daga 1991 zuwa gaba) wanda ya jagoranci adawa da juyin mulkin Agusta 1991, ya zama shugaban ƙasar Rasha, ya kula da watsewar USSR (Disamba 1991), keɓancewar tattalin arziki ta “shock therapy”, da maido da tsarin jari-hujja. Yana wakiltar ƙarshen rikice-rikice da kuma wani ɓangaren “maidowa” na abubuwan da suka gabaci juyin juya hali (jari-hujjar oligarkiya, kamar dawowar Bourbon bayan Napoleon). An kawar da fadar sarkin kudu, ta haka ana cika Daniel 11:40 na nasarar mamaya ta guguwa daga arewa (Papacy ta hanyar ƙawancen Amurka).

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.”

Alamar irin wannan yana jaddada hukunci mai jinkiri, mataki-mataki, maimakon rugujewa nan take, kamar yadda nasarar Raphia ta Ptolemy IV ta kai ga girman kai, kutse cikin haikali, dukan Allah, da lalacewa a hankali; killacewar Uzziah saboda kuturta har mutuwa; da kuma asarorin Napoleon na matakai-matakai (Rasha, Leipzig, Paris, Elba, Waterloo). Jeren Tarayyar Soviet ya nuna kololuwar ƙarfi a ƙarƙashin Stalin, da raunin da ya fara cin ciki a hankali a lokacin sassaucin Khrushchev wanda ya bayyana ɓarakar da ke cikin tsarin. Sa’an nan kuma durƙusarwa ta zamanin Brezhnev, sa’an nan gyare-gyaren Gorbachev suka zama masu hanzarta wannan rushewa; zamanin Yeltsin ya cika wannan sharewar (an rusa USSR, kuma siffar mulkin gwamnati ta rashin yarda da Allah ta ƙare). “Zuciya ta ɗaukaka” tana bayyana a cikin dukan jeren (ƙin Allah na rashin yarda da Allah), amma babu ɗayansu da “ya ci gajiyar nasara matuƙa.”

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.

Ƙarshen sarakunan kudu yana gudana a matakai, rushewar Shaiɗan ta fara ne a kan gicciye, kuma a ƙarshe za a kore shi zuwa gudun hijira na shekaru 1,000, sa’an nan kuma ya mutu.

> 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.

> Sai na ga wani mala’ika yana saukowa daga sama, yana riƙe da mabuɗin rami marar matuƙa da kuma wata babbar sarƙa a hannunsa. Sai ya kama macijin nan, tsohon macijin nan, wanda shi ne Iblis, wato Shaidan, ya ɗaure shi shekara dubu. Sai ya jefa shi cikin rami marar matuƙa, ya rufe shi a ciki, ya kuma sa masa hatimi, domin kada ya ƙara ruɗin al’ummai har sai an cika shekara dubun; bayan haka kuma lalle ne a sake shi na ɗan ƙanƙanin lokaci.

> 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.

> Sai na ga karagai, aka kuma zauna a kansu, aka kuma ba su ikon yin shari’a. Sai na ga rayukan waɗanda aka fille kawunansu saboda shaidar Yesu, da kuma saboda maganar Allah, waɗanda kuma ba su bauta wa dabbar ba, ko siffarta, ba kuma su karɓi alamarta a goshinsu ko a hannuwansu ba; suka kuwa rayu, suka kuma yi mulki tare da Almasihu shekara dubu. Amma sauran matattu ba su sāke rayuwa ba sai da shekara dubun ta cika.

> 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.

> Wannan ita ce tashin matattu ta fari. Mai albarka ne kuma mai tsarki ne wanda yake da rabo cikin tashin matattu ta fari: a kan irinsu mutuwa ta biyu ba ta da iko, amma za su zama firistocin Allah da na Almasihu, kuma za su yi mulki tare da shi shekara dubu.

> 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.

> Kuma sa’ad da shekaru dubu suka cika, za a saki Shaidan daga kurkukun sa, kuma zai fita ya ruɗi al’ummai waɗanda suke a kusurwoyi huɗu na duniya, Gog da Magog, ya tattara su domin yaƙi: adadinsu kuwa kamar yashin teku yake. Sai suka haura bisa faɗin duniya, suka kewaye sansanin tsarkaka da kuma birni ƙaunatacce: sai wuta ta sauko daga Allah daga sama, ta cinye su. Kuma Iblis wanda ya ruɗe su aka jefa shi cikin tafkin wuta da sulfur, inda dabbar da annabın ƙarya suke, kuma za a azabtar da su dare da rana har abada abadin. Ru’ya ta Yohanna 20:1–10.

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

Za mu ci gaba da nazarinmu game da sarkin kudu a Daniyel sura ta goma sha ɗaya, ayoyi goma sha ɗaya zuwa goma sha biyar a cikin talifi na gaba.

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.

An buga mujallar Lokacin Ƙarshe a shekara ta 1996, kuma tana wakiltar annabcin da ke cikin littafin Daniyel da aka buɗe a shekara ta 1989. Kwanan nan ChatGPT ya karanta mujallar kuma aka tambaye shi ya tantance rawar da Ukraine ta taka a tarihin aya ta arba’in kamar yadda aka wakilta a cikin mujallar. Abin da ke biye shi ne rarrabawar mujallar wadda ta kasance a cikin bayanan jama'a tsawon shekaru talatin. Sashen farko daga rubuce-rubucen Ellen White a cikin mujallar shi ne Testimonies, juzu’i na 9, 11.

## Overview: Ukraine in the Prophetic Framework

Takaitaccen Bayani: Yukiren a Cikin Tsarin Annabci

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.

A cikin zayyanar annabci ta mujallar game da Daniyel 11:40–45, an tattauna Ukraine dangane da rushewar Tarayyar Soviet da kuma gwagwarmayar da ke tsakanin Paparoma (sarkin arewa) da kwaminisanci marar bangaskiya ga Allah (sarkin kudu). An gabatar da Ukraine a matsayin muhimmin fagen fama na addini da siyasa ta duniya a lokacin matakan ƙarshe na yaƙe-yaƙen wakilai, musamman dangane da Cocin Katolika ta Ukraine da halatta ta bayan shekaru da dama na danniya a ƙarƙashin mulkin Soviet.

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.

Mujallar ta gabatar da Yukren a matsayin wani ɓangare na cikar annabci mafi faɗi na Daniyel 11:40, tana bayyana shafe sarkin kudu ta wurin ƙawancen Vatican da Amurka. An nuna Yukren a matsayin shaida ta raunin rashin imani da Allah na Tarayyar Soviet da kuma sake farfaɗowar tasirin Katolika a Gabashin Turai.

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

Ukraine a Cikin Yaƙin Tsakanin Sarkin Arewa da na Kudu

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).

Mujallar tana koyar da cewa sarkin kudu shi ne rashin yarda da Allah, wanda ya fara bayyana a cikin Faransa (1798) sannan daga baya a cikin Tarayyar Soviet ta Rasha. Sarkin arewa kuma shi ne papanci, kuma Daniyel 11:40 yana bayyana yaƙin ruhaniya da ya fara a shekara ta 1798 ya kuma kai ga ƙololuwarsa cikin rugujewar Tarayyar Soviet a shekara ta 1989. Ukiraniya ta bayyana a cikin wannan mahallin a matsayin wani ɓangare na ƙungiyar ƙasashen Soviet da aka share da su cikin cikar Daniyel 11:40. Littafin wallafar yana gabatar da rugujewar Tarayyar Soviet a matsayin mataki na farko a cikin warkewar mummunan raunin mutuwa na Papanci (Wahayin Yahaya 13).

## Suppression of the Ukrainian Catholic Church (Quoted Sources)

Dannewar Ikilisiyar Katolika ta Yukren (Majiyoyi da Aka Ciro)

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

Mujallar ta ƙunshi shaidun da ba na addini ba game da tsanantawar Katolika a ƙarƙashin mulkin Soviet.

From Time Magazine, December 4, 1989:

Daga Mujallar Time, 4 ga Disamba, 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.”

> “Bayan Yaƙin Duniya na Biyu, tsanantawar azaba mai tsanani amma gaba ɗaya wadda ba ta da yawan zubar da jini ta bazu zuwa Yukiren da sabuwar ƙungiyar Tarayyar Soviet, tana shafar miliyoyin mabiya Katolika na Roma da Furotesta, haka kuma da masu bin Orthodox.”

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

Ana gane Ukraine a matsayin wani babban yanki inda aka danne Katolika a ƙarƙashin gurguzu.

## Legalization of the Ukrainian Catholic Church

Halatta Cocin Katolika na Yukren bisa doka

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

Babban abin da tattaunawar Ukraine ta fi mayar da hankali a kai shi ne halatta Cocin Katolika ta Ukraine, wadda aka dade ana haramta wa.

From Life Magazine, December 1989:

Daga Mujallar Life, Disamba 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.”

> “Kwanan nan an nada sababbin bishop-bishop uku na Katolika a Czechoslovakia. Kuma a wannan wata Gorbachev zai gana da Paparoma John Paul II a yayin wata ziyara zuwa Italiya—wannan ne karo na farko na ganawa ido-da-ido tsakanin shugabannin Kremlin da na Vatican. Tattaunawar na iya haifar da halatta Ikilisiyar Katolika ta Ukraine a cikin U.S.S.R., wadda aka daɗe ana haramta.”

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

Daga U.S. News & World Report, 11 ga Disamba, 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.”

> Ana sa ran farfaɗowar ’yancin addini za ta haɗa da ɗage haramcin hukuma da aka sanya a kan Cocin Katolika na Yukiren mai mambobi miliyan biyar, wadda ta ci gaba da wanzuwa a ɓoye tun daga shekara ta 1946, sa’ad da Stalin ya ba da umarnin a haɗa ta cikin Cocin Orthodox na Rasha. Samun halaccin doka ga Cocin Yukiren ya kasance ɗaya daga cikin manyan manufofin Paparoma.

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.

Mujallar ta gabatar da wannan a matsayin hujja ta raunana ikon mulkin rashin yarda da Allah, da kuma maido da ikon Katolika. An bayyana shi a matsayin sakamako kai tsaye na matsin lambar diflomasiyyar Vatican, kuma an gabatar da shi a matsayin wani muhimmin mataki a cikar Daniyel 11:40, inda aka nuna Ukraine a matsayin wani misali a bayyane na yadda Paparoma ke sake samun tasiri a tsoffin yankunan kwaminisanci.

## Ukraine as Evidence of the Papacy’s Advance

Yukren a Matsayin Shaidar Ci Gaban Paparoma

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.”

Rushewar kwaminisanci ba kawai a matsayin sauyin siyasa ba, amma a matsayin cin kaye na ruhaniya na rashin yarda da Allah, ci gaban siyasa na ƙasashe na Paparoma, da kuma farkon komawar Paparoma zuwa rinjayar duniya. Ukraine ta zama misalin nazari game da rusa danne addini na Tarayyar Soviet da kuma nasarar dabarun Rome a Gabashin Turai. Wannan yana wakiltar bayyanannen sauyi daga rashin yarda da Allah da aka tilasta zuwa maido da ikon Katolika, kuma halatta Cocin Katolika ta Ukraine ana ɗaukarsa a matsayin tabbacin annabci cewa sarkin arewa yana share sarkin kudu “kamar guguwa.”

## Ukraine and the Broader Prophetic Sequence

Yukren da Jerin Annabci Mafi Faɗi

1. 1. 1798 – Papacy receives deadly wound.

   1. 1798 – Paparoma ta sami mummunan rauni mai kisa.

2. 2. 1917 – Atheism relocates to Russia (Bolshevik Revolution).

   2. 1917 – Rashin yarda da Allah ya koma Rasha (Juyin Juya Halin Bolshevik).

3. 3. 1989 – Soviet Union collapses.

   3. 1989 – Tarayyar Soviet ta rushe.

4. 4. Ukraine – Catholic Church legalized.

   4. Ukraine – An halatta Cocin Katolika.

5. 5. Papacy regains geopolitical influence.

   5. Paparoma ya sāke samun tasirin siyasa a harkokin duniya.

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

   6. A ƙarshe, Amurka ta faɗa ƙarƙashin rinjayar Paparoma (Daniel 11:41).

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

   7. Dukan duniya ta bi baya (Daniyel 11:42–43).

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

Ukraine ta dace da matakai na 3–4 a matsayin ɓangare na sauyin da ke tsakanin rashin imani da Allah na Tarayyar Soviet da kuma maido da tasirin Fafaroma.

## Sources Referenced in Ukraine Discussion

Majiyoyin da Aka Yi Nuni da Su a Tattaunawar Ukraine

- Jeff Pippenger (primary theological framework)

  Jeff Pippenger (babban tsarin ilimin tauhidi)

Spirit of Prophecy

Ruhun Annabci

- The Great Controversy

  Babban Rigima

- Selected Messages

  Zaɓaɓɓun Saƙonni

- Testimonies for the Church

  Shaidun da Aka Ba wa Ikilisiya

Secular Press

Jaridun Duniya

- Time Magazine

  Mujallar Time

- Life Magazine

  Mujallar Life

- U.S. News & World Report

  Labaran Amurka da Rahoton Duniya

Ukraine is mentioned in connection with:

An ambaci Ukraine dangane da:

- Post-WWII Catholic persecution

  Tsananin zaluncin Katolika bayan Yaƙin Duniya na Biyu

- Underground survival of the Ukrainian Catholic Church

  Rayuwar Ikilisiyar Katolika ta Ukraine a ɓoye

- Gorbachev–Vatican diplomacy

  Diflomasiyyar Gorbachev–Vatican

- Legal restoration of Catholic hierarchy

  Mayar da tsari na matsayi na Katolika bisa doka

## Summary of Ukraine’s Role in the Newsletter

Taƙaitaccen Bayani game da Rawar da Ukraine ke Takawa a Cikin Wasiƙar Labarai

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.

Yukiren ta kasance sansanin ƙarfi na Katolika da aka danne a ƙarƙashin rashin imani da Allah na Tarayyar Soviet. Halasta Cocin Katolika ta Yukiren ta nuna raunana sarkin kudu. Tasirin Vatican a Yukiren ya nuna farfaɗowar Paparoma, kuma sauyin addini na Yukiren ya zama tabbatacciyar shaida cewa Daniyel 11:40 yana cika. Abubuwan da suka kewaye Yukiren sun zama wani ɓangare na mataki na farko cikin warkewar rauni mai kisa na Paparoma. Saboda haka, ana gabatar da Yukiren ba a matsayin wani keɓaɓɓen abin da ya shafi siyasa kaɗai ba, sai dai a matsayin wata alamar annabci cikin motsi na ƙarshe na Daniyel 11.

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