Article

# Panium - Number Eighteen

Panium - Namba Apar Abic Adek

Three Times 250

3 × 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.

Kombedi, wabiyaro jami mo me rwatte ki Daniel 11:12, ci piny, wabi keto rek adek me "250" me higa i gin-piny me Daniel 11:11-15, ma otyeko timne i lweny Panium i higa 200 BC. Rek me "250" me higa ma ocako i 457 BC otum i 207 BC, i tung me kare ma ocako ki lweny Raphia ci otum ki lweny Panium. "250" me higa i rek pa Nero otum ki yo adek me gin-piny pa Constantine, ma kiloko kwede higa 313, 321 ki 330. "250" me higa pa United States otum i July 4, 2026.

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

Rek pa Nero nyuto tito pa kare me temo pa cal pa le madwong, acaki i United States, eka i piny ducu. Rek pa 457 anyim Kristo keto Trump i cen me kit lweny, i iromo me lweny aryo. Kare ma ocako ki 1776 bende ket cen pi pulezidensi agiki pa Trump. Pi keto rek magi i kabedo ma atir, wabino acaki poko nyig lok abicel, kede poto woko pa Russia ki Putin. Eka rek adek me "250" mere, eka rek pa ot Hasmonean. Ka rek magi dong kiketo, wabiketo Peter marwate ki Panium. Ka rek magi dong kiketo, myero wa romo ngeyo kit ma kwena me July 18, 2020 myero kiyubo atir ki kinywako, ki ni en aye kwena me buk pa Joel.

## King Uzziah of Judah & Ptolemy King of Egypt

Rwot Uziya pa Yuda & Ptolemy Rwot pa Misiri

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.

Rek ma omoko coc me apar acel i lweny pa Raphia rwate ki rek pa Rwot Uzziah. I kare ma ki yweyo Yesaya, ki miyo ne teko me yabo wac me koth pa agiki, lwongo ne me tic obino i mwaka ma Uzziah otho.

> 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.

> I higa ma Rwot Uziya otho, aneno bene Rwot obedo i kom pa rwot, ma malo ki mamedo; ki pindo me law pa iye otyeko opong hekalu. Isaiah 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.

Tho pa Uzziah ne onongo tye i anyim ki otum ma onongo onyuto, ma oromo rwatte ki otum pa Ptolemy ci ki bang loyo i lweny pa Raphia. Uzziah ki Ptolemy gin nyutu pa rwot pa tung me Tyen ma cwinye oceto malo, ma gi otum ka gitemo yubo kacel twero pa gamente ki twero pa Kanisa. Ka Uzziah otemo yubo kacel Kanisa ki gamente, twac ma i wang wicne obedo calo nyutu pa cal pa le ma matek.

> 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.

> Kede malaika me adek obedo ka woto ki gi, owaco ki dwon madwong ni, Ka dano mo pako lewic ki cal pa iye, kede nongo rweny pa iye i anyim wi onyo i lwete, en bino cam waini me riri pa Lubanga, ma kigolo piny labongo yubo i kopu me riri pa iye; kede obino golo peko ki mac ki kiberiti i wang malaika maleng, kede i wang Nyathi me rom. Lur me peko gi tye ka yalo malo pi kare weng labongo agiki; kede pe gi tye ki otum ceng onyo ot, joma pako lewic ki cal pa iye, kede dano mo keken ma nongo rweny me nying pa iye. Nino 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.

Uziya dong otito calo tho ma cako bedo anyim anyim, ki kare ma ocako temo ma pe kiwinyo me yubo kanisa ki cik pa lobo kacel. En dong otito calo lubo piny kacel ki lati pa en pi higa apar acel, ki kit rwot ma otamo ma twero pa en pe opong. Inyim temo pa en ma pe kiwinyo, Uziya obedo pi higa apar acel. Cako pa temo pa en ma pe kiwinyo tye ka nyutu calo Cik pa Sande, ma ka kanisa ki cik pa lobo kityeko yubo kacel, kede alama pa leero kityeko miyo obed ma pire tek. Inyim higa apar acel, en otho, otito calo agiki pa lubo piny pa en calo rwot i duc pa Yuda ma i tung ki bor, ma obedo piny ma lamal, ma en obedo United States.

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

I rwom me poropheti kwede Ptolemy, Uzziya rwate calo Yuda, piny ma lamal, kede Protestantism ma opoto woko; ento Ptolemy rwate calo Misri, ma obedo teko pa drakon, lamo pa en obedo lamo me cwiny. Ka rwodi aryo gitamo gi calo rek ma rwate, Uzziya ojuko woko bedo nyutu me piny ma lamal, kede gin dong bedo cal me piny aryo. Misri ki Yuda gin cal me lamo me cwiny ki Protestantism ma opoto woko. Gin cal me teko pa lobo ki kanisa. Kit timo pa lobo ki kit timo pa kanisa ma gi nyutu, ka kityeko keto-gi i cal acel, tye ki piny aryo i iye—macalo Medi ki Persia; macalo Egypt ki Sodomu pa Faransa; macalo tunge me United States, Republican ki Protestant; macalo piny pa rwot ma northern ki southern me Isirael ki Yuda; kede Rom ma pagani ki Rom ma papali. Calo cal me piny pa rwot aryo, gi kityeko kumako-gi i poropheti ki tempol i Yerusalemu, kama Uzziya ki Ptolemy duto gitemo miyo misango i tempol i Yerusalemu. Piny aryo ma duto gi buto cik i tempol acel.

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.

En tek me neno ni meyo cing pa rwodi aryo obedo ki rwate ki ot pa Lubanga i Yerusalem, ma obedo cal pa ot pa Lubanga ma ka Daniel oneno Kristo iye i chapta apar. Histori pa rwodi magi aryo rwome kacel i Lweny pa Ukrain, kacel ki mano ne gi cako wacgi i mwaka 2014. Ne gi tye ki yweyo malo pi loyo i lweny, ma kinyutu ki Lweny pa Raphia i rek apar acel. Raphia nyutu twon pa duk ma abicel me poropheti me Baibul, kacel ki rwom kacel ma pire tye adek pa cik me Sande. En bende obedo twon pa loko ki kanisa ma tye i lweny bot kanisa ma nongo loyo.

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.

Bang 2014, rwot ma loyo ducu i cente onyuto ni obino woto me yubu pi bedo Ladit pa Lobo i 2015. I 2020, rwot ma loyo ducu i cente, ma nyutu tung pa Republican, oywako ogwate ma kelo tho, ma con bino lonyo. I 2022, lweny pa Ukraine otingo madwong. Trump odwogo i tyeko me rek apar adek, i yubu pa 2024. I Julai 2023, dwon i thim oyaro. I Desemba 31, 2023, tung pa Protestant odwogo cii; keken tung pa Republican odwogo cii i yubu pa 2024, ka Trump odwogo, ci i 2025 tem me twolo otyeko ki bino pa tem me ot pa Lubanga.

## 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.

Gin adier ma kityeko yabo i 1989 gin aryo. Rwate me poropheti pa movimenti me yubu, ki coc abicel ma ogiko i Daniel 11, kityeko yabo gi i cawa acel. Tye ki cike me poropheti mogo ma kitiyo kwede me tero kwena macek pa Daniel 11:40. Gin adier mogo pire kene kombedi obedo lagara me gin matime con ma kicweka pa coc pire kene man, i kabedo ma ki nongo jem me poropheti meno. Abi miyi mfano acel.

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.

I mwaka 1989, i tung Adventism, pe tye ngec ma orwate acel ikom ngo ma lok abicel ma agiki i buk Daniel nyutu. Pe-rwate man obedo me gin aryo. Pe tye rwom marwate ikom gin ma lok magi gitito. Jogi ma giyaro ni gitye ki ngec ikom lok magi gicwalo paro pa dano ma ocwinyore ki pwonye me wic pa Protestanti ma ogol woko ki pa Katolika, lonyo pa nywal ma gikwanyo ki kwaro-gi me dwoko wi me 1863, kun gityeko tic pa laku pa Lubanga ma pe owiny cikke i dwoko wi me te pa Jeroboam. Paro magi me dano keken ikom ngo ma lok magi nyutu, i kare ma ber loyo, obedo tito pa dano keken. Paro-gi ikom lok magi obedo onyo makato yore ma makwongo me keto lok pa laku, kede matime mapol makato te keken ma giyaro pire kene ikom lok magi.

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!

Gin ma wanene i gonyo magi obedo ngec ma rwate maber ikom gonyo 6 weng. Rwate maber pa lok ma wanene en aye omiyo cwinya odugu me yaro ngec na, kadi an ongeno ni jo Adventism weng okwanyo woko gin ma angeyo. Gin ma wangeyo ikom gonyo meno kicwalo iyore me acel i 1996, ki ngec ma kitero kany ocako dong odoko tek mapol keken ka cawa ocako otyo maloyo 30!

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.

Ka i paro yubu ma acel tutwal i magazini ‘The Time of the End’, i nongo ‘Testimonies’, volium 9, pot buk 11. Mwaka abic mapwod 9/11, magazini ocako kwede 9/11. Acel ikin ngec magi ma okonyo an obedo ngec ni i ‘kar ceke me agiki’ i tyen 40, rwot me bor ki me cen obedo me adwogi, pe gin teko ma atir. I kare meno, abeen dong anongo ni Sister White owaco ni buk me Daniel ki buk me Revelation obedo buk acel, kede ni rek acel me poropheti ma tye i Daniel, John okwayo ne i buk me Revelation. Atyeko nongo ni i buk me Revelation 11, ma ki tyeko woko i histori ma orwate ‘kar ceke me agiki’ i 1798; yubu pa Sister White i chapta man wero atir ni Faransa obedo Misri me adwogi, kede obedo atir atir bene ni i buk me Revelation 17, malaya ma i wi nyama madwong obedo Babilon me adwogi.

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.

Nyuto pa Sister White pi twero aryo meno tye i buk The Great Controversy, ki lok meno gikongo rweny pa Yohana ki pa Daniel kacel. Tito pa Rwot me South i dyel apar acel me Daniel obedo twero ma loyo Misri, ki Rwot me North en twero ma loyo Babulon. Ka Bibilo ki Spirit of Prophecy otimo kacel me keto atir, ka gikelone Daniel ki Apokalipis kacel me nyuto lok meno atir, mano en gin ma pe atwero weko bot lamak me cik pa Lubanga mo keken ma okwanyo wic, onyo ladit ma opoko pire keni me minisiteri ma gikonye kene ma okwanyo wic.

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.

Me ngeyo Ptolemy ki Uzziah calo alama pa lweny pa Raphia, ki lok ma obedo conaka ka cwinye gi dong omalo, obedo me woto ki ada atir ni Ptolemy nyutu twero pa Nyoka Madit, ma ogolo woko twero me lami pa Roma; ento con ogolo woko ne twero me lami ma i tien apar ki i 1989 ogolo woko Ptolemy. Racyo pa gin ma otime con tye ki miti ki rwom.

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.

Ka Uzziah temo kelo kanisa ki gavumenti kacel, dong nongo kite pa le. Uzziah en lobo ma ler, ki peko me lobo ma ler obedo lok madwong i cako me kwena i 1989. Lobo ma ler en United States me Amerika, onyo en Kanisa me Seventh-day Adventist? Jogi ma i kare meno otyeko gwoko tam marac ni lobo ma ler obedo Kanisa me Seventh-day Adventist, kede jo mo keken ma pud bene tye kagwoko tam man, gibedo waco ni got ma ler ma maleng ma i nyig lok 45 obedo Kanisa pa Lubanga atir atir, ma nongo nyutu botgi ni got ki lobo gin ranyisi acel keken. Tamo pa dano ma pol, atam kamano.

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 obedo piny ma lamal, ki Ptolemy obedo Misri. Uzziah, ka en piny ma lamal, tye ki rweny aryo pa Protestantizim ki Ripablikanizim. Nyutu me politiki pa Ptolemy en Komunizim ki kit mapol mapol me Komunizim. Nyutu me dini pa Ptolemy en Sipiritualizim ki kit mapol mapol me Sipiritualizim. Jami acel me twero pa Drakon en ni: en konfederesi; ento janabi marac, ma en piny ma lamal, obedo piny acel keken ma tye ki rweny aryo.

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.

Daniel 11:40 orwate ni United States obedo twero ma Papat otiyo kwede, ka Soviet Union okweyo woko i 1989. Adwogi man rwate kwede kit me tic pa le me piny ma tye ki tung’ aryo ma i Apokarifi 13, pien buk aryo gin acel.

> 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.

> Aneno jam moro mapat ma owuoko ki piny; en tye ki tyen aryo calo abwol, ci owaco calo ngwen madwong. Ci otiyo ki teko weng pa jam me acaki i wang'ene, ci omiyo piny ki joma tye iye guworo jam me acaki, ma rwat me tho ne opore. Kwany pa Yohana 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.”

Revelation apar adek nyutu United States obedo nyonyo me teko pa Papasi, pien lewic me piny "otimo ki teko weng pa" lewic ma "o aa ki i pi madit" ma "obino i anyim ne." I vesi aryo, dragoni pa Roma malape omiyo Papasi teko, kom, ki twero madit. Leb ma kipoko calo "power" ngene calo "teko" peka; ento i vesi apar aryo en leb mukene ma kipoko calo "power", ma ngene calo "twero ma kityeko miyo iye."

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.

Amerika obedo teko me lalo pa Papacy, ma kiloro ne ki Roma ma pagani, ma omiyo kony me lweny ki me cente bot Papacy calo ma kityeko keto i verse aryo. Kun timo kamano, Roma ma pagani oloro Amerika calo kite, ma bene bino miyo “chariots, ships and horsemen” me timo tic marac pa teko pa Papa.

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.

Ka lweny adek me cik apar, apar acel ki apar abic otyeko pur i lok me con, Antiochus Magnus obedo i lweny keken. Gin man nyutu ni twero ma kityeko nyutu calo i lweny adek en twero ma kimoko ne me timo i tung pa Beast, pien kare weng en Antiochus, ki Antiochus i 1989 obedo twero ma kimoko ne me timo i tung pa United States.

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

Lweny adek ma kelo bot cik pa Sande i lok 16, tye ki alama pa Alfa ki Omega, ki bene rwom pa atir. En Amerika ma tye iye i lweny mokwongo ki i lweny me adek, me nyutu Alfa ki Omega i lweny mokwongo ki i lweny ma ogiko. Lweny adek ma kelo bot cik pa Sande i lok 16 bene tye ki alama pa atir. Twero me proksi pa Ukurein ma Nazi obedo lweny ma i dyere, ma nyutu dwoko wi pa alama pa yoo ma i dyere i rwom pa lok me Hebru 'truth'. Lweny adek magi nyutu 1989 nyo bot cik pa Sande, ma nyutu ni gin 'hidden history' me lok 40.

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.

Nyig lok apar me Nyutu apar nyuto 2023 calo kare ma luro aryo odwogo i ngima. Daniel apar, nyig lok apar, bende nyuto kare acel keken i rek me gin ma otime. Rek me nyutu ma iye ki rek me nyutu ma i woko gibedo rwate i 2023. Rek ma iye en ‘gin’ ma Daniel onongo tye ki ngec pa iye, ento rek ma i woko en ‘leyo’ ma onongo tye ki ngec pa iye.

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.

Tem pa Hekalu ma Daniel nyuto ocake i ceng me 22, ki omwaka 22 anyim 9/11 — kare ma Isaia odonyo i Hekalu — kelo i 2023. Isaia tito ni tho pa Uzia i 9/11 obedo ka otyeko bedo ki twot pi omwaka 11. Tic me yubo Hekalu tye calo eni: me acel keto misingi, ci dok yubo Hekalu ki keto kidi me tung; ma paco kelo i tem me adek, ma ki yaro ne ki diro pa turumbeta i rek pa Leviticus 23. Tic ma iye pa Injili ma pe giko otim i gin mukato pa rek ma i woko. I cing apar acel Putin ki yaro ne calo Ptolemy, ci Rwot Uzia omiyo lim me aryo i nyutu pa Rwot me South, ma ki keto malo pi lamal me lweny, ci dok temo mede pire kene i piny pa dini.

> 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.

> Rwot me tung i piny bi cwako riyo madwong, ka bi aa woko bi lweny kwede, bene kwede rwot me tung i wi; en bi cwalo lwak madwong woko, ento lwak bi keti i lwete. Ka dong otyeko kwanyo lwak woko, cwiny pa en obimalo; en bi balo piny apar alufu mapol; ento pe bi med ki twero ki eni. Daniel 11:11, 12.

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

Uriah Smith omoko tuk pa Ptolemy Philopator kacel ki tem pa en me miyo lacer i ot pa Lubanga i Jerusalem.

> “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 ne pe tye ki ngec me tiyo maber ki loyo ma onongo nongo. Ka onongo omedo yubo loyo ne, dong onongo obedo rwot pa lobo pa Antiochus weng; ento, kun ogamo ki timo keken lok me miyo gum manok kacel ki kogoro manok, onongo otimo kuc, pi obed twero weko pire keken i timo mit pa jone, i timo gi pe kikato, pe ki kite. Konye, ka oloyo lami, to tim marac ne gi loyo ne; kacel ki wiro nying madit ma onongo obedo twero keto, oketho cawa ne i cam madit kacel ki tim me mii ma rac.

> “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.

> Cwinye ne obedo malo pi ber ma otimo; ento pe onwongo mede cweyo ne tek, pien kit ma pe ki dwong ame ocamo kwede omiyo jo pa lobo ne giyek ikom ne. Ento dwogo malo pa cwinye ne nenone pingi dok maber i yore me timo lok kwede Jo‑Yahudi. Ka obino Yerusalem, kuno otimo jami pa lamo, ci onongo odoro matek me donyo i kabedo maler loyo weng i Tempu, pwod ki cik ki yore pa lamo pa kabedo kon; ento, ka tec madwong, kigurowo ne, ci ojuko kabedo ka cwinye ocoko matek ikom piny pa Jo‑Yahudi weng, ci kacel ocako ikomgi tedo marac matek ma pe ki kica. I Aleksandria, kamo Jo‑Yahudi onongo obedo tye kuno cokki kare pa Aleksanda, ki kwanyo twero calo lwak lobo ma kikwayo gi maloyo, 40,000, malubo Eusebius, ki 60,000, malubo Jerome, gijom jwigo i tedo man. Yek pa jo‑Misiri, ki jwiko pa Jo‑Yahudi, pe onongo obedo me mede cweyo ne tek i buk pa rwot ne; ento rwate me balo ne pene weng. 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.

Lamal me lweny pa Ptolemy Philopator i Raphia i 217 BC, pe omiyo Ptolemy bedo tek, ento omiyo “cwinya ne ocung i malo.” Lamal i lweny pa Ukraine pe bino miyo Putin bedo tek, ento bino “miyo cwinya ne ocung i malo,” macalo ka lamal me lweny omiyo Rwot Uzziah “cwinya ne ocung i malo.”

> 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.

> Uziya oketo pi gi i lwak weng ogwok, ki tong, ki ocok me wi, ki otuk me rwate, ki opo me cwalo mir, ki apira me cwalo kidi. Kadong ocweyo i Jerusalem jami me cal ma gicweyo gi latic ma oyot i tic, me bedo i tur ki i wic me lweny, me cwalo mir ki kidi madit. Nying pa odugo i piny ducu; pien gikonyeo kwede kit ma lamal nyaka obedo tek. Ento ka obedo tek, cwinye orwenyo woko nyaka opoto; pien omac cik pa Rwot, Lubanga pa, okato i ot pa Rwot me cako mac me yot i kacel me mac me yot. 2 Kronikel 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.

Rwodi aryo i tung abit, ma cwinye gi obako malo pi gudo ma gityeko i lweny, gitemo donyo i ot acel pa Lubanga kede miyo rwaki, tic ma keken jadolo aye ki yee me time. I gin aryo woko, jadolo gi ogengo teme pa rwodi macokii me timo kamano. Rwot acel dong ocako gamo i jo Yahudi, ento rwot mukene, twat ocake i muro me wiye.

> 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.

> Azariya, jadolo, ocito i tung ne; ki pire kede onongo tye jadolo me Rwot pier angwen, jo ma cwiny-tek. Gin oconi Rwot Uziya, ki gikwani bot ne waci ni, “Pe obedo me in, Uziya, me tero mwony bot Rwot; ento obedo me jadolo, nyithin Aroon, ma ki yweyo pi tero mwony. Wuo woko ki i Ot Maleng; pien ipeke; pe bino miyo in duong i bot Rwot Lubanga.” Ento Uziya ocoyo, ki i lwet ne onongo tye ki kec me mwony me tero mwony; ka tye ka coyo bot jadolo, koma obuto i piny wi ne i nono bot jadolo i ot pa Rwot, ki i tung kac me mwony. Azariya, jadolo madit, ki jadolo weng, ginenone; nen, koma obedo i piny wi ne; gin gicweyo ne woko ki kany; iye keken bene ogudo mede wuo woko, pien Rwot ocoo ne. Rwot Uziya onongo obedo ngat ma ki koma nyaka nino me tho ne, ki onongo obedo i ot mo keken, pien obedo ki koma; pien kigolo ne woko ki ot pa Rwot. Yotam, nyiri ne, onongo tye i wi ot pa rwot, ka ogoyo cikke pa jo piny. Kono gin mukene me tic pa Uziya, me acaki nyaka me agiki, Aisaia lanabi, wuowi Amoz, nondiko. 2 Chronicles 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.

I mwaka 2014, jo globalist pa Yurop kacel ki lwak pa Obama gicako revoluson me rangi i lobo Ukraine. I mwaka 2022, Rwusiya ocako donyo ki lweny i Ukraine, ma pa cok coki bino kelo loyo bot Putin ki Rwusiya; ma gityero gi ki Ptolemy ki Uzziah, rwodi me tung cami. Coc apar aryo waco ni, inge loyo pa Putin, "cwinya pa en bino wot malo; kede obino loko piny jo mapol me alufu apar; ento pe obino yilo twero ki en." Kit ma otime dong coc ni piny pa en ocako obur piny piny.

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.

Ketho ma pinyo pinyo omiyo otho, ci ka kare ma Antiochus Madit odwogo cegi pi pobo ma ogamo iye i Raphia obino, Antiochus pe dong tye ka lwenyo ki Ptolemy Philopator; ento dong tye ka lwenyo kwede lutino ma onongo obedo rwot pa Ijipt. Lutino obedo cal me dul pa cawa ma agiki; i rwom acel, rwot-lutino ma Antiochus opoko iye i Panium obedo dul pa cawa ma agiki pa lwak me cam. I rwom me tic, rwot-lutino nyuto bedo ma pe tek i kom teko pa 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.

> Kuc ma kigamo Ptolemy Philopater ki Antiochus ocongo higni apar angwen. I kare manok, Ptolemy otho pi bedo mape ki yiko ki yabu marac; ci gi cano lutino mamegi, Ptolemy Epiphanes, me bedo rwot anyim — lutino ma cawa ne tye ki higni angwen onyo abic. I kare acel keken, Antiochus, ka otyeko poto woko bwolo i piny pa en, ki oketo but me anyim i winyo cik pa en, obedo ki kare me tic mo keken ka Epiphanes lutino odonyo i kom rwot pa Ijipt; ci ka paro ni man obedo twero maber ma pe myero obalo pi medo lobo mamegi, ocongo lwak madit “madit loyo ma con” (pien i lweny mamegi me anyim otyeko ocongo jo me lweny mapol, ki omee duc madit), ci owot i kom Ijipt, ka tye ki geno ni obed yot me loyo rwot lutino. Kit ma oconye kwede wabin oneno cokki; pien kany guro manyen ocako donyo i tic me pinye magi, ki jo manyen ocako keti gi i wang kede me gin matime con. Uriah Smith, Daniel and the Revelation, 255.

## The King of the South

Rwot me i Tere

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.

Me nyutu kare me agiki pa Russia, en aye me nyutu kare me agiki pa rwot me otur me porofeci. Kine me porofeci pa rwot me otur ma me cwinya, ma obino i rek me porofeci i kare me agiki i mwaka 1798, en aye kit ma ogiko kwede. En bende obedo kine me porofeci pa rwot me otuc, ki laporofeti ma pe adier. Dul adek me twero ma cwalo piny bot Armageddon tye ki agiki ma ki tito maber i Lok pa Lubanga. Gin mo keken ma bino piro bot Putin ki Russia, con kityeko yiko ne calo i rek me con pa rwot me otur.

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.

Ngec me gip pa rwot me South ma me tipu kiketo ne calo gip pa rwot me South ma me tipu ma acel, ma en France ma pe geno Lubanga i cawa pa Revoluson. Gip pa piny me South cano iye gip pa rwot me South. Gip pa Napoleon rwate ki gip pa France, ki rwate bene ki gip pa piny me South ma malubo, ma en Russia. Russia, calo rwot me South me kare manyen, ocako i Revoluson; kamano calo France, calo rwot me South, bene ocako ki Revoluson.

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.

Ngolo teko obedo kit ma pire tek pa deragon, ma en cal pa rwodi me Sawut. Deragon, cal ma lamal me rwot me Sawut, en aye Setani; ka en temo me ngolo teko i agiki pa mwaka alufu acel, mac opoto ki i polo ogubo ne apol. Gonyo ne i polo i acaki obedo ‘Alfa’ pa gonyo ne i agiki pa mwaka alufu acel.

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.

I mwaka 1798, Faransa, ki lok me poro, oketo pire i kom rwot calo Rwot me Cwinya pa South, i kare me Revolushen me Faransa. Revolushen eno oyilo i dul piny me Yurup weng, ci aa ki agiki odonyo i Revolushen me Rasha, ma oyubo oyot ki Revolushen me Bolshevik i mwaka acel keken.

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).

Revoluson pa Rus me 1917 onongo obedo ki but aryo madit: Revoluson pa February (ma onongo omiyo teko pa rwot pa Tsar obot woko, ogiko twero me laco acel keken, kadong ocako keto gamente me kare matidi, i kare ma twero aryo tye ki Soviet), ki Revoluson pa October (macego kicako kwanyo ni Revoluson pa Bolshevik, ma Bolshevik i lalo pa Lenin ogamo kom ki kudeta, ma omiyo kiketo teko pa Soviet, kadong kikubo yoo bot sosialisim/komyunisim).

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:

I nyutu pa con ki teori me revoluusi (pamede ki wang neno pa Marxist calo pa Trotsky, Luxemburg, kede mukene ma gimo rwate), Revoluusi pa Faransa (1789–1799) gineno pire tek calo ma tito yore onyo ma miyo cal me yore pi yore me wot pa gin ma otime i Russia. Rwom aryo me Revoluusi pa Faransa ma girwate ki rwom pa Russia man gin aye:

- 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.

  Kare me acaki ma pe pire tek/konisitusyono (marom ki 1789–1792), ma rwate ki Revolusyon me Dwe Ariyo. Kare man pa Faransa cako ki cobo Bastille, cako dul me Estates-General/National Assembly, kwanyo woko twero me fyudal, Apoka me Twero pa Dano, ki yabo tiko pa rwot ma ki konisitusyono i bot Girondins ki jo loko ma pe pire tek. Ogoyo piny tiko pa rwot ma kikome keken, ento ogwoko gin me tiko pa burjuwa/liberal, ki kit me twero ma dyere aryo ma kimaro (macalo, ikin Dul me Lobo ki tiko pa rwot ma tye ka kong piny). Calo kamano, Dwe Ariyo me 1917 ogiko Tsarisim, ento okelo gavumenti pa kare manok pa burjuwa ki twero ma dyere aryo ki 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.

  Kare me otamo matek/ma Jacobin (apiripiri 1792–1794, ma tye ki keto Ripablik me Acel, kiketo Louis XVI i tho, kacel ki Teko me Teroro labongo Robespierre kacel ki Jacobin/Komiti me Gwoko Kuc pa Lwak) rwate ki Revolusen me Oktoba (Bolshevik). Jacobins gikwako teko ki bot Girondins ma oyot loyo ki tic me otamo matek, gipako ngec ni lobo obedo Ripablik, giketo piny Konter‑Revolusen, kacel ki gicwalo Revolusen me cito i loko kit pa lwak ma madong matek, kacel ki gigwoko lobo i kom reo me i wic ki me i boko. Man rwate calo kit ma Bolshevik giodug woko Gavumenti me kare macek, gimedo bedo me teko pa proletariat/dikiteta pa proletariat, kacel ki giyweyo anyim sosyalism me revolusen.

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.

Gin marom man nyutu maber kit ma yubu madit pol kare lubo: acaki ki cwak ma lamal me goro twero pa lalo ma con (ma jo moderat/borjuwa tye ka loro), ci anyim jo radikal kwanyo twero i kit ma pire tek me 'gwoko' ki mede yubu i kare me peko. Jo Bolshevik keken, ki tam maber, ki kwano cing i cal pa Faransa, kineno goro-gi me October calo 'coup' pa Jacobin - ma myero me gengo yubu me dwogo woko ki me tyeko romo pa yubu.

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.

Kit me yubu man nen i bwoc calo “History of the Russian Revolution” pa Trotsky (ma nyutu kakare kare me teko aryo i Russia ki yore me tic ma rwate i France) ki i coc pa Rosa Luxemburg ikom gin matime i Russia, ka onyuto ni kare me acel me Revolushen pa Russia (March–October) olaro rwom me Revolushen pa France (ki pa England), ki golo teko pa Bolshevik rwate ki ceto malo pa Jacobin.

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

Yesu piny piny nyutu agiki ki acaki, ci giko pa Napoleon, ma obedo rwot me lamo ma acel pa tung South, olubo alama me yoo i acaki me revoluson, ci ka timo kamano oyaro giko pa Soviet Union.

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

Kwalo piny kacel-kacel pa Napoleon rwatte kakare ki leyo manok-manok pa Soviet Union ki dogo piny me 1991, i kit me tyenyo acel keken ma i iye kare aryo pa Revolusen pa Faransa onongo onyutu anyim kare me February ki October 1917 pa Revolusen pa Russia. Rwatte ni mede i kare me konsolidesen ma i yonge pa “radikal” (Bonapartism) ki poto woko mamegi ma pe romo kwanyo. Man ocako ki yoo me gin matime mapol i lobo (history) ki neno me Marxist (pire tek pa Trotsky i “The Revolution Betrayed” ki tic mukene ma rwate kede), ma gicwako Napoleon calo archetype pa Bonapartism: twero pa “strongman” ma oyabe anyim wot maloyo me “radikal” pa revolusen, obalaansi i kind klasi, ogwoko jami matut me kit pa revolusen (ka ocoyo piny wot mamegi me demokras), obyeko empaaya pa dano pire kene/ me lweny-birokratiki, oyalo woko mapol, ci lacen odii piny i kare-kare ma kelo dwoko but-but pa tuk me con.

## Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Wot malo me Bonapartist pa Napoleon rwate ki keto matek pa Stalinist

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.

Bang kit pa Jacobin ma pire tek kede dwogo ma Thermidorian (1794), ci obedo Directory ma pe ocung maber (1795-1799); golo twero pa Napoleon i 18 Brumaire (1799) ocweyo Consulate, ci dong Empire (1804). En oketo gi i cik, kede okobo i piny mukene rwate ma ki nongo i yubu piny pa bourgeois (Cik Napoleonic, tyek pa rwom me feudal, lobo ma kikomako i tung acel ma twero matek), ento oketo gin meno piny bot cik pa twero ma loyo keken, lamal me lweny, kede elite manyen.

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.

Bang’ kare me Bolshevik/October ma pire tek, ki temo me Soviet me kare me con, poto me burokraasi ocako woto iye (lore ki aa i mid-1920s). Cung matek pa Stalin owil Left Opposition, oketo piny socialism in one country, kede omiyo obedo dictatorship me polisi/militari-burokraasi. Ekonomi ma kipango ki jami ma kityeko dwoko gi me lobo (lamal me rwate ma kityeko nongo i October) kigwoko, ento kityeko dwoko gi obed gitic pa caste ma ki miyo-gi twero madit, kede internationalism kigoyo woko.

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).

I gin aryo weng, kec me revolusiyon kigenge woko ci kiyubo i twero pa lobo ki yaro pa lobo, i bot dano acel onyo i bot yore me tic acel (Trotsky ocwaco keken ni rejim pa Stalin obedo kit me “Soviet Bonapartism,” matye macok bot Empire pa Napoleon loyo Consulate).

## The Step-by-Step Collapse

Boro ma ki kare ki kare

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.

Man en aye kit me rwom madwong: ngolo teko pe gin tim acel ma ocake ka otum, ento en obedo rwome me yubo woko kacel-kacel, ma ki cako ne ki yweyo i bor maloyo twero, ki kec me iye, ki lweny ma ogobo iye, ki lopo twero i tung lobo, ki dwoko kit ma pe oromo, i agiki yubo woko onyo dwoko odoco.

## Napoleonic side (1812 to 1815)

But pa Napoleon (1812 nyaka 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.

  I mwaka 1812: Donjo ma pire tek i Russia — Grande Armée (jaco lweny 600,000) otyeko bedo peko madwong ki bal me kelo ngwec, Wiinta, kede gel ma dwong pa jo Russia. Obedo kare me poko yore ma pire tek; gabo madwong i lagoro kede i dwong pa jaco lweny.

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

  1813: Piny mapol gicweyo kacel ikom ne; en ojukore i Leipzig (“Lweny pa Piny Mapol”)-kwanyo rwate pa Jamani ki piny ma ne tye iye; buk pa ne ocako dwogo matin.

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

  1814: Piny ma rwate giketo lweny i Faransa me iye; gigamo Paris; Napoleon oketo woko kom pa rwot, ki gicwalo ne i 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: Dwogo pi kare manok (Nino 100), obale woko agiki i Waterloo; cwalo woko matime piny i St. Helena; Rwot-ker pa Bourbon gityeko dwogo (dwogo cen me kwanyo woko omoro me revoluson, ento pe weng—loko me cik ki me lobo mogo odong).

## Soviet side (1970s to 1991)

Tung me Soviet (1970s dok i 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.

  I agiki pa 1970 ki i 1980: ocung keken me cente (“zastoi” i cing pa Brezhnev), pung me jami ma tye ka bedo pol, bedo i lalo i teknoloji, ki lum me gik me lweny ma oric kun US/NATO—med ma loyo romo me kit pa jami weng ocako kao iye pa kit me cente.

- 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: Lweny me Afghanistan—“Vietnam” pa Sowiet; lweny ma calo piny me lodo-lodo ogolo kwer, oyubo cwiny, kede oyubo rwom i bot piny weng (niang rwatte ma opoto woko: Napoleon obale i Rusia; USSR ogweyo remo i wang lweny ma balbal, ma tye ki yeko).

- 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: tim me loko kit pa Gorbachev me perestroika/glasnost (tem me ‘gwoko’ kit, calo gonyo ma i kare me agiki pa Napoleon) ento gi yaro bot lwak gik ma pe rwate ki gimedo mede; piny ma obedo satellites i Eastern Bloc gimedo ki giyweyo kene woko (Berlin Wall oboto i Noveba 9, 1989, twero me lalo gipoto i 1989–1990)—rye pa ‘empire ma i woko,’ calo atir keken ki rye me piny ma Napoleon ne luro kwede.

- 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: Peko me nasiyonalisimu ma i iye; repubulika gicwalo ngec ni gi obedo gi twero ma lacen i lobo gi pire kene; i dwe Agasti 1991, tem pa gi ma tek ki wic me kwanyo twero me lobo opoto woko dwong matek; Gorbachev oweko tic pa ladit pa lobo i cing 25 me Desemba, 1991; USSR opoko woko i lobo 15. Dwogo me kapitalisiti bino (i kare pa Yeltsin: “shock therapy”, oligarchs, “privatization”)—macalo “Dwogo pa Bourbon”: jami me kete pa kare mapud pe i revulushon (onyo gin ma calo gi) gidwogo, giloko cen rwom me jami pa revulushon ma opong, ka gigwoko kit me laliro manok.

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.

I gin aryo, impaya (French Continental System rwate ki twero pa Soviet Eastern Bloc/COMECON) oyubu ki oko i ciki, ketho me ciki mede dwong, peko ma agiki nyutu pore, ci twero me kit pa dano ma macon dwogo yaro komgi (monarki/kapitalism). Bonapartism nyutu ni pe romo mede bedo—“piramidi ma otung i lawotne,” calo ma Trotsky owaco—pien bedone tute i pimo piny basi pa dimokurasi pa revolusen, kun tye ka gwoko (ento tye ka kir) basi pa ekonomik ne i pungu pa woko ma tye ki lweny. Kolapso pa Soviet pe otime kacel acel ka waneno i kare ma bor, ento obedo agiki pa ketho me ciki ma med med; calo ni impaya pa Napoleon pe orem i otum acel, ento okethore pi kobo ma bino lacen lacen nyo i dwogo.

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.

Kacako kede kagiko pa France kede Soviet Union rwate kakare ki gicao me Rwot Uzziah kede Ptolemy. Ptolemy IV Philopator onongo ogolo lweny ma maleng i Lweny pa Raphia (217 BC) i kom Rwot pa tung lyec (Antiochus III), ento “pe bino medo twero bot ne”—oketo kica, pe omed loyo; odwogo i bedo i cam-cam kede yweywe me cwinya; eka (ki coc ma kigwoko i 3 Maccabees 1-2) Ptolemy odwogo i Jerusalem inge ka opwonya. Cwiny ne opongo, omito temo donyo i Ka Maleng pa Maleng kede miyo misango keni keni—tic me kwanyo cing kede mede i kom Lubanga matir. Lubanga ocweyo ne twii (paralysis), okobo piny, kede ocako lilo jo pa Lubanga. Kare me telo ne ki con dong obedo me woko woko: boko me kwo marac, turu i iye i bot jo ne, kede twero ne dong oremo oremo paka otho. Man obedo calo-cal ki en ma Rwot Uzziah (2 Chronicles 26:16-21), ma cwiny ne opongo dong ka otyeko loyo i lweny; eka odonyo i ot pa Rwot me yoyo incense (kwanyo tic pa jo-Lawi), kede ocweyo ne ki lepra i bwonyi, ma obedo gonyo ma peneni bot lwak. Kamacalo kono, Uzziah onongo obedo keken, kigoyo-iyoo ki ot pa Rwot, paka otho—otho ma lento-lento, pe obalo keken woko.

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.”

Gi aryo obedo rwodi me tung me “South” ma keto wi gi iye nyutu pire ka gi donyo marac i Ot pa Lubanga i Yerusalem; ci ki mede ki kato woko piny piny, me loro loro, pe ki gudo woko i dong. Man obedo cal me kit pi “rwot me tung me South” weng ma bino anyim.

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

1798: Faranse obedo Rwot me Lamo me tung otono

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.

I kare me agiki (1798), Fransi ma pe geno Lubanga (twero ma keken otyeko nyutu kit pa laro pa Misri — yaro mapore ni pe tye Lubanga, macalo i Buku me Nyikare 11:8) opogo rwot pa bor (Papaci) ki mako Papa ka yiko ne woko. Napoleon obedo twero me lweny ma ocwalo pogo en i kit dano. I 1798, Fransi ocwako korona pa piny, pien omiyo dwong laro me pe geno Lubanga acel keken ma Misri me con otyeko nyutu.

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.

Ento calo kaka Ptolemy pe onongo romo “miyo loyo mamegi i opong,” kare ma pire tek pa Rewolusyon me Fransa pe onongo romo gwoko ber ma onongo oywako, onyo cwal woko ber ne i lobo mapol i opong. Kraun pa South wot anyim, kun filosofiya me pe-geno i Lubanga rwate kacel ki nongo dwon manyen i twero pa lobo.

## Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Alama me Teko pa Rwot ma woto anyim: Ki Napoleon bot Lenin bot 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.

Gin adek man pe gi obedo me obino peke; ento gi tyeko ma dong piny piny—ka gin acel acel nyutu cawa mukene i yore pa Rwot me Bor wot bot poto mamegi piny piny. Napoleon—kit nyutu madit ma acel bang 1798. Oloyo i Egypt (bor malube), ento obeko medone woko; lweny pa Russia me 1812 obedo bal madit, ma ocako kwanyo woko kabedo i tung me oko pa piny pa rwot mamegi kacel kacel (1813–1814); ci oketo iye keth me agiki (Waterloo 1815), ki gicwalo iye i woko dwii. Napoleon nyutu poto ma dong piny piny, me gako gako—ki malube calo Ptolemy ki 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 oyaro twero pa rwot i Revolusen me Dwe me Apar 1917. ‘Turo’ pa Bolshevik mede lweny bot kit me tero macon (kacel ki twero pa dini). Ento kare ma pire tek pe romo bedo macwec; kwo pa Lenin ocako poto macok coki, ci kit me tero ocako bedo byurokratiki.

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, ma ocobo kit (Bonapartism me Soviet), ogengo revoluson, ocoko ne buk me rwot madit me lweny-ki-birokrasi; gwoko ber me dyer ma otyeko kelo (ekonomi ma kityeko mino gamente twero iye — lube ki yore me kwedo-feudal, malube ki ‘Code’ pa Napoleon), ento oyalo twero i iye keni (yweyo ma pire tek) ki i woko (medo piny). Ento cwinyo ocweyo i malo i ateisim; kit me tero ne pe romo adada ‘nongo weng ber pa lamalo ne.’ Medo ma loyo twero (Afghanistan malube ki Russia pa Napoleon), bedo ma pe tuki, lok me yore ma pe olare (perestroika obedo temo ma agik ma ki ceke matek), ocayo ki ‘satellites’ (1989–90 = ocayo ki ‘larem me lweny’), ki boyo woko ma agik (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).

Golo woko pa Soviet Union pe obedo kacel; obedo wot atidi atidi, calo kit ma lwak pa Napoleon oyubo atyer atyer, kede calo kit ma twero pa Ptolemy ki pa Uzziah omel inyim kare ma gi bedo ki wii malo i Kal pa Lubanga. Rwot ma "me cwiny" pa south (pe-geno Lubanga i kit me gamente) onongo ocwako kwero ne ma oywongo tye: opoto ki iye, pe onongo twero gwoko lok me goba, ogogo woko ki dwoko-kit me rwot pa north (dwogo-dwong pa Papasi i kabedo ma obung pe tye).

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.

Revoluson pa Faransa (i yore aryo) nyutu kit me Revoluson pa Rusia (Febwari ki Okitoba/Bolshevik). Bonapartism pa Napoleon ki giko ne mot mot nyutu kit me mako-tek pa Stalin ki giko mot mot pa Soviet. Gin weng eni obedo tic me kare kombedi pa rek me ‘king of the south’ me Daniel 11, cako ki pe me loyo pa Ptolemy i Raphia ki dwong-cwiny i Ka Maleng, kun otoo peco maromo acel pa Uzziah ki giko ne mot mot, nyo i Faransa i 1798 ki dul ma ocako ki iye ma pe geno Lubanga (diro pa Lenin–Stalin) ma pe onongo twero medo tek pa pire ki loyo-gi.

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, ngat ma ocako teko ma matek onyo ngat ma okwanyo teko (ma tye ka rom ki dongo malo pa Jacobin/Bolshevik; kare me ‘turo’ i tung’ 1917, romo calo Consulate ma i acaki pa Napoleon i tung’ Brumaire). Stalin ne obedo ngat me Bonapartist ma ogolo jami weng i tek (ngat ma olalo lwak madongo pa Soviet, yweyo, lamal i Lweny me Dunia II, wi madwong pa Lweny Malili; cwinya ne otyeko malo i pe yaro Lubanga, ento pe onongo twero miyo tek opong lamal i kare me bor—longo woko ma loyo rwom ocako).

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 obedo ladit me “thaw” i bang lamal (1953–1964): ogamo woko Stalin (Lok me i Mung 1956), onyuto korapshon manok, otemo yubo cik ma piny-piny, ento pe onongo romo dwoko kenge ma i cing me nyonyo. Man rwate ki “Thermidorian” onyo kare me cako woto piny—tuu me bugo oyweyo piny, kono cing me nyonyo ma pe gene i Lubanga odong keken; ento nying-ber owoto piny (macalo: lwenyo ma i Cuban Missile Crisis me 1962 rwate calo odok-piny matino me Napoleonic mapwod pe giko ma madit).

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 obedo ngat ma yiko kit ma cwiny ocwer (1985-1991), ki perestroika (dwoko yore me tic) ki glasnost (yab matwal) macalo temo me agiki me 'gwoko' kit tic; ento gin omedo mede me ogolo piny woko—lale pa Eastern Bloc (1989 Berlin Wall), ki lut me iye. Man obedo lacar ma pigi loyo me 'agiki ma wot kacel': macalo temo me agiki pa Napoleon me yiko kit mapwod pe donyo lweny me 1814, onyo dwoko piny pira pira pa Ptolemy/Uzziah inyim goro cwiny i Ka pa Lubanga. Concordat/kacoke pa Gorbachev me 1989 kwede Papa John Paul II (rwot me tung cen) nyutu calo lak me lamal—pe geno i Lubanga pa rwot me tung cam opogo cing bot dwogo tek pa Papa.

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 obedo ngat ma nyutu bolo agiki (ki 1991 dok cen), ma okwanyo rwatte me gengo coup me August 1991; odokke Presidente pa Russia; ogwoko kit me yaro-woko pa USSR (i December 1991); oketo “shock therapy” me privatization; ci odwoko bedo me kapitalism. En ocwalo iye agiki ma rucubutu ki dwoko manok pa jami me kare mapir i cako revoluson (kapitalism me oligarki), macalo dwogo pa Bourbon i nyima pa Napoleon. Ot pa Rwot me South otweyo woko, me tyeko Danyel 11:40 pa cako-tek me North macalo yamo me rwete-rwete (Papasi kudoko ki alyansi ki United States).

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.”

Tipolojia cobo golo bura ma tye ka liling, me anyim-anyim, pe poto i kare acel; macalo loyo ma Ptolemy IV oloyo i Raphia ma ocako lamal me cwiny, celo mape kigeno i Kac pa Woro, gito pa Lubanga, ki po madut madut; yer pa Uzziah ki lepra, ma okwanyo ne peke nyaka tho; ki poto keken-keken pa Napoleon (Russia, Leipzig, Paris, Elba, Waterloo). Rek me Soviet nyutu ngo malo me teko i labongo pa Stalin, ki gono woko iye ma mede-mede i 'oywoto' pa Khrushchev ma oyaro pore i dul. Nen acaki, kare pa Brezhnev obedo bedo ma pe wot anyim, ki yubu pa Gorbachev gityeko bedo gin ma orwoko medo wot anyim; kare pa Yeltsin dong ocweyo woko twolo weng (USSR kiyabo woko; kit me gamente me pe geno Lubanga otum woko). 'Cwiny omalo' oyubo i rek weng (kwedo me pe geno Lubanga), ento pe ngat keken 'otiyo ki loyo ma ocako dong maloyo'.

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.

Agiki pa rwodi me Too obedo mat mat, poto pa Satan ocako i krosi, ci me agiki kicwalo ne woko pi higa 1,000, eka otho.

> 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.

> Ci aneno malaika acel oburo piny ki polo, kongo latidi me poto ma pe tye wang, ki yaro madit i cing ne. En okumi draagon, nyoka ma macon, ma obedo Diabolo, ki Setani, ci ogodo ne ki yaro pi mwaka alufu acel; ci orwodo ne i poto ma pe tye wang, ci ogengo ne, ci oketo cim i wi ne, pi pe dong omiyo ogandane luwo yo ma pe atir, nyo mwaka alufu acel otyeko; ci lacen kuno, myero oyweyo ne pi kare manok.

> 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.

> An aneno kom mapol, kede gibedo iye; twero me kwero kityeko miyo gi. Aneno cwinye pa joma gicutogi wi pi lagony pa Yesu, ki pi lok pa Lubanga, gin ma pe gilamo lec marac, pe calone, pe gitero ratiro me iye i wang wii gi onyo i lwete gi; gidok kwo, kede gilubo ki Kristo pi higa alufu acel. Ento joma otho mukene pe gidok kwo nyaka higa alufu acel otyeko.

> 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.

> Man obedo dwogo kwo me acel. Ngat ma tye i dwogo kwo me acel, obedo ogwedhi ki maleng; i gin ma kamano tho me ariyo pe tye ki teko; ento gibedo lapirisita pa Lubanga ki pa Kirisito, kacel ki en gibedo rwot pi higa alufu acel.

> 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.

> Ka higa alufu acel ogiko, Setaani bikewo woko ki i gereza pa en, kadok obi woko me ribo jo-piny ma i tung ping angwen me piny, Gog ki Magog, me cokogi kacel pi lweny; welgi obedo calo rie me nyanja. Gin golo woko i weng piny, gi cobo kambi pa jo maleng, ki paco ma kiceto; mac obur ki i polo ki bot Lubanga, oyakogi. Kadong Setaani ma oribogi, kicwalo iye i nam me mac ki kiberiti, kama le marac ki lanabi marac obedo; gibuyogi ceng ki otum, pi kare pe giko, kare weng weng. Revelation 20:1-10.

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

I coc ma bino, wamedo paro wa ikome rwot me tung i piny i Daniel chapta apar acel, vasi apar acel, apar aryo, apar adek, apar angwen, apar abicel.

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.

Magazini “Kare me Agiki” kicap i 1996, kede tye calo poro ma i Buk pa Daniel ma kigolo gonyo iye i 1989. Macok coki, ChatGPT okwano magazini man, ki kwayo ne me yaro tice pa Ukraine i rekod pa cing me rubu 40 ma kicweyo i iye. Ma piny en aye poko me magazini ma otye i rekod me lwak pi higa 30. But me acel ki ii coc pa Ellen White i magazini en Testimonies, Volumu 9, 11.

## Overview: Ukraine in the Prophetic Framework

Neno ma loyo weng: Ukraine i kit pa lanabi

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.

Sa loob ng propetikong balangkas ng magasin hinggil sa Daniel 11:40–45, ang Ukraine ay tinatalakay kaugnay ng pagbagsak ng Unyong Sobyet at ng tunggalian sa pagitan ng Papasiya (hari ng hilaga) at ng ateistikong komunismo (hari ng timog). Ang Ukraine ay inilalarawan bilang isang mahalagang larangang panrelihiyon at heopolitikal sa mga pangwakas na yugto ng mga digmaang pamalit, lalo na kaugnay ng Simbahang Katolikong Ukranyano at ng pagiging legal nito matapos ang mga dekada ng pagsupil sa ilalim ng pamamahalang Sobyet.

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.

Magazini nyuto ni Ukraine obedo but me tyeko lok pa lanen ma madwong mape loyo ma kicono i Daniel 11:40, kun tito yubo woko king of the south ki rwome me kacel pa Vatican ki United States. Ukraine kinyuto calo atir ni pe geno pa Soviet tye ka doko mego, kede dwogo cako twero pa Katoliki i Eastern Europe.

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

Ukraine i lweny ma tye i kin Rwot me tung cen ki Rwot me tung tong

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).

Magazini man nyutu ni Rwot me South obedo geno ma cwalo ni pe tye Lubanga, ma me acaki kitye kwede i France (1798), ki lacen kitye kwede i Russia me Soviet. Rwot me North obedo Rwom pa Papa, ki Daniel 11:40 nyutu lweny me cwinya ma cako i 1798 ki otum i poto pa Soviet Union i 1989. I iye kanonge man, Ukraine nen calo but me blok me Soviet ma oyubu woko i tyeko ne pa lagam me Daniel 11:40. Magazini man nyutu poto pa Soviet Union calo yo ma acel i dwogo yot pa lac ma kelo tho pa Rwom pa Papa (Revelation 13).

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

Gengo pa Kanisa Katoliki pa Ukraine (Gin ma kicito iye)

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

Magazini tye ki dokyumenti pa lobo ikom timo marac bot jo Katoliki ma timme i iye teko pa Soviet.

From Time Magazine, December 4, 1989:

Ki bot Time Magazine, December 4, 1989:

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

> Ka Lweny me Ceng Ariyo otyeko, yubu marac ma tek ento i cawa weng pe kwede rem mapol, oyabe i Ukraine ki i dul manyen me Soviet, oketo peko i miliyoni pa jo Katolik me Roma, ki jo Protestant, kacel ki jo Ortodok.

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

Ukraine kityeko ngiyo calo kabedo madit ma kigengo rwom pa Katolik i lwak me Komunisim.

## Legalization of the Ukrainian Catholic Church

Miyo Kanisa Katolika pa Ukraine obed me cik

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

Gin ma pire tek i lok ikom Ukraine en keto iye cik pa Kanisa Katolika pa Ukraine ma kigengo pi kare ma bor.

From Life Magazine, December 1989:

Ki Life Magazine, December 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.”

> Bisip Katoliki manyen adek kityeko yaro gi cok coki i Czechoslovakia. Kede dwe man, Gorbachev obedo ka buto kube ki Papa John Paul II kun oceto i Italy—ma obedo neno cing ki cing me acel i bot ladit pa Kremlin ki pa Vatican. Kube magi romo kelo ni Kanisa Katoliki pa Ukraine, ma kityeko gengo ne pi kare madongo, obed iye cik i U.S.S.R.

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

Ki U.S. News & World Report, Disemba 11, 1989:

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

> Ki tye kigeno ni dwogo twero me dini bi cano kwanyo woko giko ma kiloko ki cik me gamente bot Kanisa pa Catholic pa Ukraine ma tye ki jo miliyoni abicel, ma otyeko bedo i mung kacel ki 1946 ka Stalin ocik ni ki ruko iye i Kanisa pa Orthodox pa Russia. Cweyo ni Kanisa pa Ukraine obed tye ki cik obedo tamo me acaki pa Papa.

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.

Magazini nyutu man macalo min adwogi ni lwak pa jo ma pe geno Nyasaye ocwil woko, ki twero pa Katoliki tye ka dwogo. Gityeko nyingone ni obedo adwogi atir pa pirec me diplomatik pa Vatican, ki gicwako kare ma dit i opongo pa Daniel 11:40, kun Ukraine gityeko keto anyim calo apok ma nen atir ni Papasi tye ka dwogo twero i lobo ma con obedo i komunis.

## Ukraine as Evidence of the Papacy’s Advance

Ukraine macalo nyutu atir pa medo anyim pa twero pa Papa

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.”

Poto pa komunizim pe keken obedo lok me politika, ento obedo koyo me tipu ikom bedo pe geno i Lubanga; kede yweyo anyim me yubo piny ki politika pa Papasi, ki cako dwogo pa Papasi i lwak me piny weng. Ukrain obedo lok me nyutu i rwenyo woko golo cing pa Soviet ikom adini, kede lweny ma kikwanyo ne ki tol pa Rōm i bot Eastern Europe. En nyutu lok ma pire tek ki bedo pe geno i Lubanga ma kiketo ki teko bot twero pa Katoliki ma kigwoko dwogo, kede keto i cik pa Kanisa Katoliki pa Ukrain kityeko yiko ne calo moko ni pa lamal ni Rwot me tung’ cen tye ka yweyo woko Rwot me tung’ wang’ calo yweyo ma ocung cungu.

## Ukraine and the Broader Prophetic Sequence

Ukraine ki Yore me Janabi ma Lamal Loyo

1. 1. 1798 – Papacy receives deadly wound.

   1798 - Kit pa Papa nongo rany ma kelo tho.

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

   1917 - Ateizim odwoko kabedo ne i Rusiya (Revolusen pa Bolshevik).

3. 3. 1989 – Soviet Union collapses.

   1989 - Dul me Soviet opoto woko.

4. 4. Ukraine – Catholic Church legalized.

   Ukraine - Kanisa Katolika kiketo iye cik.

5. 5. Papacy regains geopolitical influence.

   Paapasi odwogo cano twero me geopolitik.

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

   Amerika ma kicoko kacel, i agiki, obedo i yik pa Papa (Daniel 11:41).

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

   Lobo weng woto ikom (Daniel 11:42-43).

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

Ukraine rwate maber i rwom me kare 3-4, macalo but ikare me loko i tung ateisim pa Soviet ki twero pa Papa ma odwogo.

## Sources Referenced in Ukraine Discussion

Kome ngec ma kigoyo nyinggi i lok me Ukraine

- Jeff Pippenger (primary theological framework)

  Jeff Pippenger (kit ma tung pa teoloji)

Spirit of Prophecy

Roho me Unabi

- The Great Controversy

  Lweny Madit

- Selected Messages

  Lok ma kiyero

- Testimonies for the Church

  Testimoni pi Kanisa

Secular Press

Jo me ngec ma pe me dini

- Time Magazine

  Magazini me Time

- Life Magazine

  Magazini me Ngima

- U.S. News & World Report

  Ngec pa U.S. ki Ripot pa Piny

Ukraine is mentioned in connection with:

Ukraine kikwayo i yore ki:

- Post-WWII Catholic persecution

  Cweyo bot Jokatoliki i bang Lweny me Piny ma aryo

- Underground survival of the Ukrainian Catholic Church

  Medo kwo pa Kanisa Katoliki pa Ukraine i mung

- Gorbachev–Vatican diplomacy

  Diplomasi i kin Gorbachev ki Vatican

- Legal restoration of Catholic hierarchy

  Dwogo ma ki cik pa rwom pa laloc pa Kanisa Katoliki

## Summary of Ukraine’s Role in the Newsletter

Roco me agiki ikom rwom pa Ukraine i barua me ngec

The Ukraine was a stronghold of suppressed Catholicism under Soviet atheism. The legalization of the Ukrainian Catholic Church signaled the weakening of the king of the south. The Vatican’s influence in the Ukraine demonstrated the Papacy’s resurgence and the Ukraine’s religious shift served as tangible evidence that Daniel 11:40 was being fulfilled. The events surrounding Ukraine formed part of the first step in the healing of the Papacy’s deadly wound. The Ukraine is therefore presented not as an isolated political event, but as a prophetic marker within the final movements of Daniel 11.

I kare me pe yubo Lubanga pa Soviet, Ukrain obedo kama tek pi Katoliki ma kiweyo piny. Kiketo Kanisa Katoliki pa Ukrain iye cik, me nyutu ni Rwot me tung piny ocin. Twero pa Vatikan i Ukrain onyutu dwogo me twero pa Papasi, kede lok me dini i Ukrain obedo calo rweny malac ni Daniel 11:40 tye katime. Gin matime ma orum Ukrain obedo but pa yo me acaki i yomo lwec ma kelo tho pa Papasi. Eka, Ukrain pe kiweyo calo gin me politiki ma tye keken, ento calo alama me poropheti i wot me agiki me Daniel 11.

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