Article

# Panium - Number Eighteen

Panium - Ennamba Ekkumi n'Omunaana

Three Times 250

Kasatu ka 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.

Kaakano tugenda kutunula ku bimu ku bivaamu eby’ekitundu ekkumi n’ebiri eky’essuula kkumi n’emu eya Danyeri, era oluvannyuma tuteeke ennyiriri ssatu ez’emyaka “250” mu byafaayo ebyogerwa mu bitundu okuva ku kkumi n’emu okutuuka ku kkumi n’ettano, ebyatuukirizibwa mu lutalo lw’e Panium mu 200 nga Kristo tannazaalibwa. Olunyiriri lw’emyaka “250” olwatandika mu 457 nga Kristo tannazaalibwa luggwa mu 207 nga Kristo tannazaalibwa, mu makkati g’omulembe ogutandikira ku lutalo lw’e Raphia era ne guggwa ku lutalo lw’e Panium. Emyaka “250” mu nnyiriri ya Nero gaggwa n’ebyafaayo eby’ebitundu bisatu bya Constantine, eby’akiikirizibwa emyaka 313, 321 ne 330. Emyaka “250” egy’Amasaza Amagatte g’Amerika gaggwa nga 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.

Olunyiriri lwa Nero luyimirira ebyafaayo eby’ekiseera eky’okugezesebwa ku kifaananyi ky’ensolo, okusooka mu Amerika ey’Obukiika bwa Amambuka, ne kuddirira mu nsi yonna. Olunyiriri lwa 457 nga Kristo tannazaalibwa luteeka Trump mu kifo eky’awakati mu bya magye wakati w’entalo ebiri. Era ekiseera ekitandikira mu 1776 nakyo kiteekawo ekifo eky’awakati eri obwaperezidenti bwa Trump obwasembayo. Okuteeka ennyiriri zino mu bifo byazo eby’amatuufu, tusookera ddala okutunuulira olunyiriri olw’ekkumi n’ebiri, n’okuggwaawo kwa Rasha ne Putin. Oluvannyuma ennyiriri ssatu ez’emyaka “250”, oluvannyuma olunyiriri lw’obwakabaka bwa Hasmonean. Nga ennyiriri ezo zaateekeddwa mu bifo byazo, tujja okutuukaganya Petero ne Panium. Bwe ziba zaateekeddwa mu bifo byazo ennyiriri ezo, tunaasobola okumanya engeri obubaka bwa Julaayi 18, 2020 bwe busaanidde okutereezebwa era ne bulangirirwa, era nti bwebumu n’obubaka bw’ekitabo kya Yoweeri.

## King Uzziah of Judah & Ptolemy King of Egypt

Kabaka Uuziya wa Yuda ne Pitolomeyo, kabaka wa 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.

Ebyafaayo ebyaatuukiriza olunyiriri olw’ekkumi n’emu mu lutalo lwa Rafiya bikwatagana n’ebyafaayo bya Kabaka Uuziya. Isaaya bw’atukuzibwa era n’aweebwa obuyinza n’amaanyi okulangirira obubaka bw’enfula ey’oluvannyuma, okuyitibwa kwe kwajja mu mwaka gwe yafa Uuziya.

> 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.

> Mu mwaka kabaka Uziya lwe yafa, era nalaba Mukama ng’atudde ku ntebe ey’obwakabaka, eya waggulu era eyayimuddwa ennyo; ne kyambalo kye ne kijjuza yeekaalu. Isaaya 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.

Okufa kwa Uuziya kwasookerwako obujeemu bwe yalaga, obwafaanagana era ne bwakwatagana n’obujeemu bwa Pitolomeyo amangu ddala oluvannyuma lw’obuwanguzi ku lutalo lwa Rafiya. Uuziya ne Pitolomeyo bifaananyi bya Kabaka w’Obukiikaddyo omutima gwe gwaggulumiziddwa, eyejeemera ng’anoonya okugatta obuyinza bwe bwa gavumenti n’obuyinza bw’ekkanisa. Bwe Uuziya yagezako okugatta ekkanisa ne gavumenti, ekigenge ekyamukwata ku kyenyi kye kyafaananyiriza akabonero k’ensolo.

> 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.

> Malayika ow’okusatu n’abagoberera, ng’ayogera n’eddoboozi eddene nti, Omuntu yenna bw’asinza ekisolo n’ekifaananyi kyakyo, era n’afuna akabonero kyo mu kyenyi kye oba mu ngalo ye, oyo alinywa envinyo ey’obusungu bwa Katonda, eyafukiddwa nga teyeetabiddwa mu kikopo ky’obusungu bwe; era alibonyebwa n’omuliro n’essulufa mu maaso g’abamalayika abatukuvu, ne mu maaso g’Omwana gw’Endiga. N’omukka ogw’okubonaabona kwabwe guyimukira waggulu emirembe n’emirembe; so tebalina kuwummula emisana newankubadde ekiro, abo abasinza ekisolo n’ekifaananyi kyakyo, ne buli yenna afuna akabonero k’erinnya lyaakyo. Okubikkulirwa 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.

Awo Uuziya akiikirira okufa okugenda kweyongera okuva ku kiseera ky’agezaako mu bujeemu okuyunga Ekkanisa n’eby’obufuzi. Ate n’akiikirira obufuga wamu n’omwana we obutali bwa maanyi okumala emyaka kkumi n’emu. Uuziya yabeerayo nga mulamu emyaka kkumi n’emu oluvannyuma lw’obujeemu bwe. Entandikwa y’obujeemu bwe ekiikirira etteeka lya Ssande, mwe Ekkanisa n’eby’obufuzi biyungibwa wamu era n’akabonero k’ensolo ne kuwalirizibwa. Oluvannyuma lw’emyaka kkumi n’emu n’afa, ng’akiikirira okukoma kw’obwakabaka bwe ng’akabaka w’obwakabaka obw’amaserengeta bwa Yuda, obwali ettaka ery’ekitiibwa, eryo lye Obumwe bw’Amerika.

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.

Mu nkolagana ey’obunnabbi ne Pitolomeyo, Uziya akiikirira Yuda, ettaka ery’ekitiibwa, n’ObuProtesitanti obuvuddemu; ate Pitolomeyo akiikirira Misiri, kye buyinza bw’ekiyoka, ng’eddiini yaayo ye spirituwaalisimu. Abakabaka bombi bwe batunulirwa ng’emirongo egifaanagana, Uziya akoma okuba ekyokulabirako ky’ettaka ery’ekitiibwa, era wamu babeera akabonero k’amawanga abiri. Misiri ne Yuda bibonero bya ddiini za spirituwaalisimu n’ObuProtesitanti obuvuddemu. Biba akabonero ka Gavumenti ne Ekkanisa. Obukugu mu bufuzi n’obukugu mu by’Ekkanisa bye bakiikirira, bwe busanjalazibwa ng’akabonero kamu, bulimu amawanga abiri, nga bwe kyali eri Amedi n’Abaperusi, nga bwe kyali mu Bufalansa—Misiri ne Soodomu—nga bwe kiri ku Amerika—enyanga ez’Oburepulikaani n’ezo ez’ObuProtesitanti—nga bwe byali obwakabaka obw’Obukiikakkono n’obw’Obukiikaddyo bwa Isirayiri ne Yuda, era nga bwe kyali ne Loma ey’obupagani n’e Loma ey’obupapa. Nga akabonero k’obwakabaka bubiri, basibiddwa wamu mu ngeri y’obunnabbi olw’ekyekalu e Yerusaalemi, gye Uziya ne Pitolomeyo bombi baayagala okuwaayo ssaddaaka mu kyekalu e Yerusaalemi. Amawanga abiri, bombi bagejeemera ewatukuvu ery’emu.

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.

Kikulu okulaba nti obujeemu bw’abakabaka bombi bwali bwegalira ku Yeekaalu e Yerusaalemi, nga ye kifaananyi kya Yeekaalu Daniel gye yalabira Kristo mu ssuula ey’ekkumi. Ebyafaayo by’abakabaka bano bombi bikwataganira ku Lutalo lwa Yukureeni, era mu ngeri eyo ne batandika obujulizi bwabwe mu mwaka wa 2014. Bombi baayimusibwa olw’obuwanguzi bw’amasirikale, obuyimiriziddwa Olutalo lwa Raphia mu olunyiriri olw’ekkumi n’emu. Raphia eraga ekkomo ly’ensalo ly’Obwakabaka obwamukaaga mu bunabbi bwa Bayibuli n’ery’omukago ogw’etasatu ogw’etteeka lya Sande. Era ye nsalo ey’okuyitira okuva mu Ekkanisa ey’Olutalo okutuuka mu Ekkanisa ey’Awangula.

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.

Oluvannyuma wa 2014, kabaka omugagga okusinga bonna yategeeza nti agenda okwesimbawo ku bwapulezidenti mu 2015. Mu 2020 kabaka omugagga okusinga bonna, nga akiikirira ejjembe ery’Abarepulikaani, eryo ne lifuna ekiwundu eky’okufiira, eky’oluvannyuma ne liwonyezebwa. Mu 2022 Olutalo olw’e Ukraine lweyongera okunyooka. Oluvannyuma, mu kutuukiriza olunyiriri olw’ekkumi n’asatu, Trump n’akomawo mu kulonda kwa 2024. Mu July 2023, eddoboozi mu ddungu lyawulirwa. Ku December 31, 2023, ejjembe ery’Abaprotestanti lyazuukizibwa; naalyo ejjembe ery’Abarepulikaani lyazuukizibwa mu kulonda kwa 2024, nga Trump y’akomawo; ate mu 2025, okukemebwa okw’ensinziro ne kuggwaawo wamu n’okutuuka kw’okukemebwa okw’e Yeekaalu.

## 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.

Amazima agabikkulwa mu 1989 gaali ag’obubiri. Okufaananagana okw’obunnabbi okw’emirimu egy’okutereeza, wamu n’ebitundu mukaaga eby’enkomerero eby’omutwe ogw’ekkumi n’emu ogwa Danyeri, byabikkulwa mu kiseera kye kimu. Waliwo amateeka agamu ag’obunnabbi agakozesebwa okuteekawo obubaka obwasooka obw’ekitundu amakumi ana ag’omutwe ogw’ekkumi n’emu ogwa Danyeri. Ebimu ku mazima ago gennyini kaakano bye kisumuluzo ku byafaayo ebyakwekebwa eby’ekitundu kye kimu ekyo gennyini, mwe byazuulibwa ebyo eby’obugagga eby’obunnabbi. Njakuwa ekyokulabirako.

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.

Mu 1989, tewaali kutegeeragana kumu mu kibiina ky’Abadiventisiti ku kye emitundu mukaaga egy’enkomerero mu kitabo kya Danyeri bye byaliyimirira. Obutakwatagana obwo bwalabikira mu bitundu bibiri. Tewaali kusalawo kw’awamu ku makulu g’emitundu egyo. Abo abaalangirira nti balitegeera emitundu egyo, baaleeta endowooza za bantu nga baziyungudde n’enjigiriza y’eddiini ey’Obupalotestanti obujeemu n’eya Bukatomu; era kino kyali obusika bw’obuzaaliranwa bwe baafuna okuva eri bajjajja baabwe ab’omujeemu ogw’omwaka 1863, lwe baatuukiriza ekifo ky’omunnabbi atagondera mu bujeemu obw’ensibuko bwa Yeerobowaamu. Mu ngeri esinga obutuufu, ezo ndowooza z’omuntu ku kye emitundu egyo zaali kutaputa kwa muntu kennyini. Endowooza zaabwe ku mitundu egyo zaali oba ziwakanya n’okuteekebwa mu nkola kw’obunnabbi okw’awamu, era emirundi mingi nga zikontana n’ekisimbibwa kennyini kye bennyini baakyanjula ku mitundu egyo.

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!

Mu nnyiriri ezo kye twalaba kyali okutegeera okw’emu ku nnyiriri zonna mukaaga. Okukwatagana kw’obubaka kwe twalaba kye kyankubiriza okwanjula okutegeera kwange, newankubadde nga nammanya nti ObuAdiventisi bwonna bwagaana kye nategeera. Ebyo bye twategeera ku nnyiriri ezo byasooka okusindikibwa mu 1996, era okutegeera okwo okwateekebwawo kweyongedde okunywera ng’obudde bwe buyise okumala emyaka egisukka mu asatu!

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.

Bw’otunuulira okunnukula okw’olubereberye ddala mu magazini The Time of the End, osanga Testimonies, volyumu 9, omuko 11. Nga 9/11 tekinnabaawo emyaka etaano, magazini etandika ne 9/11. Omu ku byategeera ebyannyazaamu amaanyi kwe kutegera nti ku “nkomerero y’obudde” mu luyiriri amakumi ana, bakabaka b’Obukiikakkono n’Obukiikaddyo baali amaanyi ag’eby’omwoyo, si buyinza obwa nnamaddala. Mu kiseera ekyo, nnamanya dda nti Mwannyinaffe White yagamba nti ebitabo bya Danyeri ne Okubikkulirwa bye bitabo bimu, era nti olunyiriri olumu lw’obunnabbi oluli mu Danyeri, lutwalibwa Yokaana mu Okubikkulirwa. Nnamanya nti mu Okubikkulirwa essuula 11, eyatuukirizibwa mu byafaayo ebyetooloola ekiseera eky’enkomerero mu 1798; eby’ennyonnyola bya Mwannyinaffe White ku ssuula eyo byayigiriza obulambulukufu nti Bufalansa bwali Misiri ey’eby’omwoyo, era mu ngeri y’emu yalambika bulungi nti mu Okubikkulirwa essuula 17, omukazi omwenzi atudde ku kisolo ye Babulooni ey’eby’omwoyo.

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.

Okulambulula kwa Sister White ku buyinza ebyo ebibiri kulabika mu The Great Controversy, era ebigambo ebyo bigatta wamu obujulirwa bwa Yokaana ne Danyeri. Okunyonnyola ‘Kabaka w’Obukiikaddyo’ mu Danyeri essuula ey’ekkumi n’emu kwe nti ye buyinza obulamulira Misiri, ate ‘Kabaka w’Obukiikakkono’ ye buyinza obulamulira Babulooni. Bwe Bayibuli n’Omwoyo gw’Obunnabbi byakolera awamu okuteekaawo amazima, nga bigatta Danyeri n’Okubikkulirwa wamu okukakasa ensonga, ekyo saayinza kukiwaayo eri musomi w’eddiini yenna ayobeddwa, newaakubadde omukulembeze ayobeddwa eyeyeesalirawo yekka ow’omulimu gw’obuweereza ogweyimiridde.

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.

Okutegeera Ptolemy ne Uzziah ng’obubonero bw’olutalo lwa Raphia n’ebivuddeko ebigoberera oluvannyuma lw’emitima gyabwe okugulumizibwa, kikulemberwa ekimanyiddwa nti Ptolemy ayimirira amaanyi g’enjoka enene agawangula obuyinza obukolera mu kifo kya Roma; kyokka oluvannyuma n’awangulwa obuyinza obukolera mu kifo obwali bumuwangudde mu olunyiriri olw’ekumi era mu 1989. Okukyawukana okw’ebyafaayo kulina ekigendererwa era kwa mugaso nnyo.

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.

Uuziya afuna akabonero k’ensolo bwe agezaako okuleeta wamu Ekkanisa ne gavumenti; Uuziya y’ettaka ery’ekitiibwa, era ettaka ery’ekitiibwa kyali ensonga enkulu ey’empaka ku ntandikwa y’obubaka mu 1989. Ettaka ery’ekitiibwa lye Eggwanga lya Amerika, oba lye Ekkanisa y’Abadiventisi b’Olunaku Olw’omusanvu? Abo abaalina mu kiseera ekyo endowooza ensobyayo nti ettaka ery’ekitiibwa lye Ekkanisa y’Abadiventisi b’Olunaku Olw’omusanvu, wamu n’abo bonna abakikyeyimirirako ne kaakano, baabanga bawaangalira nti olusozi olutukuvu olw’ekitiibwa olwo mu lunyiriri amakumi ana mu ttaano lwali ddala Ekkanisa ya Katonda; era ekyo kyategeeza eri bo nti olusozi n’ettaka byali akabonero kyekimu. Ndowooza, kino ye ngeri y’okulowooza kw’abantu okwabulijjo.

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.

Uuziya ye ettaka ery’ekitiibwa, ate Pitolomeyo ye Misiri. Uuziya, ng’ettaka ery’ekitiibwa, alina empiima bbiri ez’obuprotestanti n’ez’enteekateeka ya republika. Okulabisibwa kwa Pitolomeyo mu by’obufuzi kwe komunizimu n’engeri zaakwo ez’enjawulo, ate okulabisibwa kwe mu by’eddiini kwe spirityualizimu n’engeri zaakwo ez’enjawulo. Ekimu ku biranga obuyinza bw’ejjoka kwe nti kye mukago, naye nnabbi ow’obulimba, ali ettaka ery’ekitiibwa, ye ggwanga limu eririna empiima bbiri.

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.

Danyeri 11:40 yakakasa nti Amerika Egattiddwa yali obuyinza obukola mu kifo ky’Obwa Paapa mu kiseera lwe Soviet Union yaggyibwawo mu mwaka gwa 1989. Amazima ago gakwatagana n’obuvunaanyizibwa bw’ensolo ey’ensi en’ennyanga bbiri mu Okubikkulirwa ekkumi n’asatu, kubanga ebitabo byombi bye bimu.

> 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.

> Ne ndaba ekisolo ekirala nga kivayo mu nsi; nga kirina amayembe abiri ng’ag’omwana gw’endiga, era n’ayogera ng’ejjoka. Era akozesa obuyinza bwonna bw’ekisolo ekyasooka mu maaso ge, era aleetera ensi n’abo ababeeramu okusinza ekisolo ekyasooka, ekivundu kyakyo eky’okufa kyawonyezebwa. Okubikkulirwa 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.”

Okubikkulirwa essuula ey’ekkumi n’esatu kutegeeza nti Obumwe bw’Amerika ye buyinza obukola mu kifo ky’Obwapaapa, kubanga ekisolo ekyava mu nsi ‘kikola obuyinza bwonna bwa’ ekisolo ekyava mu nnyanja ekyajja ‘mu maaso gaakyo’. Mu olunyiriri olw’ebiri ekiyoka kya Roma ey’obpagani kyawa Obwapaapa amaanyi gaakyo, entebe yaakyo n’obuyinza obukulu. Ekigambo ekyatapputiddwa ng ‘obuyinza’ kitegeeza ‘amaanyi’; naye mu olunyiriri olw’ekkumi n’ebiri waliwo ekigambo ekirala ekyatapputiddwa ng ‘obuyinza’, ekitegeeza ‘obuyinza obuweereddwa’.

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 ye buyinza obukiikirira Obwa Papa, obwafaananyizibwa Loma ey’obusinzizo bw’ebifaananyi, eyawaayo obuyambi bw’eggye n’obw’eby’enfuna eri Obwa Papa, nga bwe kirambikiddwa mu lunyiriri olw’okubiri. Mu kukikola bwe kityo, Loma ey’obusinzizo bw’ebifaananyi yafuuka ekifaananyi ekiraga Amerika, era nayo ejja okuwa "amagaali g’entalo, ebyombo n’abeebagala embalaasi" okukola omulimu omukyafu gw’obuyinza bw’Obwa 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.

Bwe zaatuukirira mu byafaayo entalo ssatu ez’olunyiriri olw’ekkumi, olw’ekkumi n’emu, n’olw’ekkumi na ttaano, Antiochus Magnus yali mu buli lutalo. Ensonga eno eraga nti obuyinza obukiikiriziddwa mu ntalo ezo ssatu buba obuyinza obw’omu kifo ky’ekisolo, kubanga mu buli lutalo Antiochus ye y’ali, era Antiochus mu 1989 yali obuyinza obw’omu kifo bwa Amerika.

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.

Entalo ssatu ezireeta etteeka lya Ssande ery’olunyiriri kkumi n’omukaaga zirina omukono gwa Alufa ne Omega, era ne enkula y’amazima. Mu ntalo ey’okusooka n’ey’okusatu mulimu Amawanga Amagatte ga Amerika, ekyo ne kiraga Alufa ne Omega mu ntalo ey’olubereberye n’ey’okkomerero. Entalo ssatu ezireeta etteeka lya Ssande ery’olunyiriri kkumi n’omukaaga era zirina omukono gw’amazima. Obuyinza obukozesebwa mu kifo ky’abalala obwa Nazi e Yukureini lwe lutalo olw’omu wakati oluyimirira okujeemera kw’akabonero ak’ekkubo ak’omu wakati mu nkula y’ekigambo ky’Olwebbulaniya ‘amazima’. Entalo ssatu zino ziyimirira 1989 okutuuka ku tteeka lya Ssande, ekitegeeza nti ziyimirira ‘ebyafaayo ebikwekeddwa’ eby’olunyiriri amakumi ana.

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.

Omusulo ogw’ekkumi n’emu mu Okubikkulirwa ekkumi n’emu gulaga omwaka gwa 2023 ng’ekiseera we ennyu zombi zizuukira. Danyeri ekkumi n’emu, omusulo ogw’ekkumi n’emu, gulaga ekiseera kye kimu ddala mu byafaayo. Olunnyiriri lw’obunnabbi olw’omunda n’olunnyiriri lw’obunnabbi olw’ebweru bikwatagana mu mwaka gwa 2023. Olunnyiriri olw’omunda lwe ‘ekintu’ Danyeri kye yategeera, ate olunnyiriri olw’ebweru lwe ‘olubonekerwa’ kwe yategeera.

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.

Ekigezo kya yeekaalu Danyeri ky’alaga kyatandika ku lunaku olw’amakumi abiri mu bbiri, era emyaka amakumi abiri mu bbiri oluvannyuma wa 9/11—ekiseera Isaaya gye yayingira mu yeekaalu—ekitwala mu 2023. Isaaya ategeeza nti okufa kwa Uziya, ng’abadde n’olukoma okumala emyaka kkumi n’emu, ku 9/11. Omulimu ogw’okuzimba yeekaalu gubeeramu okusooka okussaawo omusingi, oluvannyuma ne guzimbibwa yeekaalu era ne guteekebwako ejjinja ery’entikko, ekiruvannyuma ne kireetayo ekigezo ekyakakasa eky’okusatu, ekiragirwa mu Embaga y’Amakondeere mu linyiriri lya Eby’Abaleevi 23. Omulimu ogw’omunda ogw’Enjiri ey’Olubeerera gutukirizibwa mu byafaayo by’olunyiriri lw’ebweru. Mu olunyiriri olw’ekkumi n’emu Putin ayimiririzibwa Pitolomeyo, era kabaka Uziya aweereza obujulizi obw’okubiri eri ekifaananyi kya kabaka w’amaserengeta agulumizibwa olw’obuwanguzi mu bya maggye, era oluvannyuma agezaako okweyingiza mu mbuga y’eddiini.

> 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.

> Awo kabaka w’obukiikaddyo anasunguwala nnyo, n’ajja n’alwana naye, ye kabaka w’obukiikakkono; era anakuŋaanya eggye ddene; naye eggye eryo linaawebwa mu mukono gwe. Era eggye bwe linaabanga limaze okutwalibwa, omutima gwe gunaagulumizibwa; era anaatta abantu emitwalo mingi; naye ekyo tekina kumunyweza. Danyeri 11:11, 12.

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

Uriah Smith alambulula ebyafaayo bya Ptolemy Philopator n’okugezaako kwe okuwaayo ssaddaaka mu Yeekaalu eya Yerusaalemi.

> “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.

> Pitolomeyo teyali n’amagezi g’okwegendereza agamugwanira okukozesa obuwanguzi bwe mu ngeri ennungi. Singa yabadde agoberera obuwanguzi obwo, yandibadde afuuse mukama w’obwakabaka bwonna bwa Antiokosi; naye bwe yasanyukira okukoma ku okutiisatiisa okutono n’okutuma entiisa entono, n’asalawo okukola emirembe alyoke ayiweeyo ddala eri okwesuulirayo mu byegombeko bye eby’ensolo, nga tewali kumutataanya wadde okubifuga. Bwe kityo, nga awangudde abalabe be, ye n’awangulwa empisa ze embi, era ng’erabidde erinnya eddene lye yandisobodde okulisimbyawo, n’amala ebiro bye mu mbaga n’obukaba.

> “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.

> Omutima gwe gweyimibwa olw’obuwanguzi bwe, naye tekyamunyweza wadde katono; kubanga engeri ey’obutaba wa kitiibwa gye yagikozesa yavaako abafugibwa be okumujeemera. Naye okweyimusa kw’omutima kwe kwasinga okulabikira mu by’akoleragana n’Abayudaaya. Bwe yajja e Yerusaalemi, eyo n’awaayo ssaddaaka, era n’ayagala nnyo okuyingira mu kifo ekitukuvu ennyo eky’yeekaalu, nga kyawukana n’amateeka n’eddiini y’ekifo ekyo; naye, newankubadde nga kyali kizibu nnyo, n’aziyizibwa, n’ava awo ng’akyokya mu busungu eri eggwanga lyonna ly’Abayudaaya, era amangu ago n’atandika okubanyigirizanga mu ngeri ey’entiisa era etaliiko kusonyiwa. Mu Aleksandiriya, gy’Abayudaaya baabeeranga okuva mu nnaku za Aleksanda, era nga baweereddwa obuyinza obw’enjawulo ng’abannansi abasinga okusiimibwa, abantu emitwalo ennya, ng’Eusebius bw’agamba, oba emitwalo mukaaga, ng’ate nga Jerome bw’agamba, baattibwa mu kunyigirizibwa kuno. Obujeemu bw’Abamisiri, n’okuttibwa kw’Abayudaaya mu bungi, ddala tebyali bya kumunyweza mu bwakabaka bwe; wabula, mu kifo ky’ekyo, byali bimala nnyo okubuzikiriza, nga kumpi obwo bukoma n’okuzikirira ddala. 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.

Obuwanguzi bwa maggye bwa Ptolemy Philopator e Raphia mu 217 BC tebwamunyweza Ptolemy, wabula bwamuleetera "omutima gwe ne gwegulumiza." Obuwanguzi mu Ntalo eya Ukraine tebulimunyweza Putin, wabula bulimuleetera "omutima gwe ne gwegulumiza," nga bwe bwaleetera obuwanguzi bwa maggye kabaka Uuziya okwegulumiza mu mutima.

> 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.

> Era Uzziya n’abategekera eggye lyonna engabo, n’amafumu, n’ebisasi eby’omutwe, n’ebyambalo eby’ensimbi eby’okwerinda, n’emitengo, n’ebikoba eby’okusuula amayinja. Era yakola e Yerusaalemi ebikozesebwa eby’ebyuma, ebyavumbulibwa ab’obukugu, okubeeranga ku minara ne ku bisenge eby’ekigo, okusuula emisale n’amayinja amanene. Era erinnya lye ne lyaasaasaana nnyo okutuuka ewala; kubanga yayambibwa mu ngeri ey’ekitalo okutuusa lw’afuuka wa maanyi. Naye bwe yafuuka wa maanyi, omutima gwe ne gukuulibwa okumuleetera okuzikirira: kubanga yajeemera Mukama Katonda we, n’ayingira mu yeekaalu ya Mukama okwootereza obubaane ku kyoto ky’obubaane. 2 Ebyafaayo 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.

Abasekabaka babiri ab’amaserengeta, abemitima gyabwe egyagulumizibwa olw’obuwanguzi mu ntalo, baagezaako okuyingira yeekaalu y’emu ne baweerayo ekiweebwayo—ekyo ekyakkirizibwanga okukolebwa kabona yekka. Mu mbeera zombi, bakabona baaziyiza amafuba g’abo basekabaka abegulumiza okukikola. Oluvannyuma, omu ku basekabaka n’atandika okwezza ku Bayudaaya, ate omulala n’akwatibwa ebigenge ku kyenyi.

> 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.

> Awo Azaliya kabona n’ayingira emabega we, era wamu naye ne bakabona kinaana ba Mukama, ab’amaanyi n’obuvumu. Ne beesimbira mu maaso ga Uuziya kabaka, ne bamugamba nti, Si gwa ggwe, Uuziya, okuwotereza obubaane eri Mukama, wabula gwa bakabona, batabani ba Alooni, abatukuziddwa okuwotereza obubaane; va mu watukuvu; kubanga osobye; era tekirikukuleetera kitiibwa okuva eri Mukama Katonda. Awo Uuziya n’asunguwala, era mu mukono gwe nga mulimu ekibya ky’obubaane okuwotereza obubaane; bwe yali ng’asunguwalira bakabona, obigenge ne buvumbulukuka ku mutwe gwe mu maaso, mu maaso ga bakabona mu nnyumba ya Mukama, okumpi n’ekyoto ky’obubaane. Awo Azaliya kabona asinga obukulu, n’abakabona bonna, ne bamutunuulira; laba, ng’alina obigenge ku mutwe gwe mu maaso; ne bamugoba okuva awo; era naye yenyanguyiza okuvaayo, kubanga Mukama yamukuba. Era Uuziya kabaka n’abeera mugenge okutuusa ku lunaku lw’okufa kwe, era n’abeeranga mu nnyumba eyawukanyiziddwa, kubanga yali mugenge; kubanga yasalibwako okuva mu nnyumba ya Mukama; era Yotamu mutabani we yali ku nnyumba ya kabaka, ng’asalira abantu b’ensi emisango. Naye ebirala byonna eby’okukola kwa Uuziya, ebyasooka n’eby’enkomerero, Isaaya nnabbi, mutabani wa Amozi, byawandiika. 2 Ebyafaayo 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.

Mu 2014, abagenderera obumu bw’ensi yonna ab’e Yulaaya awamu n’obukulembeze bwa Obama baatandika enkyukakyuka eyitibwa ‘color revolution’ mu eggwanga erya Yukureini. Mu 2022, Lashiya yatandika okulumba Yukureini, ekinaamaliriza nga kituusa ku buwanguzi bwa Putin ne Lashiya; nga kiyimiririddwa Ptolemy ne Uuziya, abakabaka ab’amaserengeta. Olunyiriri olw’ekkumi n’ebiri lugamba nti oluvannyuma lw’obuwanguzi bwa Putin, ‘omutima gwe gulinaayimudwa; era anaagalamazisa emitwalo mingi gy’abantu: naye tekyanamunyweza.’ Awo ebyafaayo biwandiika okuzikirira mpolampola kw’obwakabaka bwe.

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.

Okuzikirira okw’ennyongera kwamutuusa ku kufa; era bwe yaddamu okwezza obuwangulwa bwe e Raphia, Antiochus Omukulu teyali ky’akyalwanagana ne Ptolemy Philopator, wabula yali kati alwana n’omwana omuto eyali mu kiseera ekyo omufuzi wa Misiri. Omwana ye kabonero k’omulembe ogusembayo; bw’atyo, ku mutendera gumu, omwana-kabaka gwe Antiochus yawangulira e Panium y’omulembe ogusembayo gw’obwakabaka obw’amaserengeta. Ku mutendera gw’enkola, omwana-kabaka akiikirira obunafu nga bulinganiddwa n’amaanyi ga 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.

> Endagaano y’emirembe eyakkirizibwako wakati wa Ptolemy Philopater ne Antiochus yamala emyaka kkumi nnya. Mu kiseera ekyo Ptolemy yafa olw’okubulako okwefuga n’obukaba, era n’asikirwa mutabani we, Ptolemy Epiphanes, omwana eyalina mu kiseera ekyo emyaka ena oba etaano. Antiochus, mu kiseera kye kimu, ng’amaze okukakaanya obujeemu mu bwakabaka bwe, era ng’abizza ebitundu eby’Obuvanjuba mu bugondera era n’abikakkanya, n’abeera ng’alina eddembe n’obudde obumala okwewaayo ku mulimu gwonna, Epiphanes omuto bwe yatuula ku ntebe y’obwakabaka bwa Misiri; era ng’alowooza nti kino kyali akaseera akasukkiridde obulungi okwongera obwakabaka bwe ekitali kya kulekerawo, n’azuukusa eggye eddene nnyo “erisinga eryasooka” (kubanga yali akuŋŋaanyizza amaanyi mangi era ng’afunye obugagga bungi mu ntambula ye ey’Obuvanjuba), n’atandika olugendo okulumba Misiri, nga asuubira okuwangula mangu ku mwana kabaka. Engeri gye yatuukirira tugigenda okulaba kaakano; kubanga wano obuzingirize obupya buyingira mu nsonga z’ebyobwakabaka bino, era abazannyi abapya baleetebwa ku mbuga y’ebyafaayo. Uriah Smith, Daniel and the Revelation, 255.

## The King of the South

Kabaka w’amaserengeta

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.

Okulambulula emitendera egy’enkomerero gya Rasha kwe kulambulula emitendera egy’enkomerero gya kabaka ow’obunnabbi ow’obukiika ddyo. Enfaanana ey’obunnabbi ey’kabaka ow’omu mwoyo ow’obukiika ddyo eyajja mu byafaayo by’obunnabbi mu kiseera eky’enkomerero mu 1798—ye engeri gy’eggwaawo. Kyo kimu era kye kiraga enfaanana ey’obunnabbi n’eri kabaka ow’obukiikakkono n’eri nnabbi w’obulimba. Buli kimu ku buyinza busatu obukulembeza ensi okutuuka e Amagedoni bulina enkomerero eziragiddwa mu ngeri enkalakalira mu Kigambo kya Katonda. Kyonna ekigenda okukwata ku Putin ne Rasha kinaabanga nga kyafaananyizibwa mu mitendera egyayita egya kabaka ow’obukiika ddyo.

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.

Eby’okulabirako eby’okuggwaawo kwa Kabaka ow’eby’Omwoyo w’Obukiikaddyo byalabisibwa mu kifaananyi eky’okuggwaawo kwa Kabaka ow’eby’Omwoyo asooka w’Obukiikaddyo, eyali Bufalansa ey’obutakkiriza Katonda mu mulembe gw’Enkyukakyuka. Okuggwaawo kw’Obwakabaka bw’Obukiikaddyo kulimu n’okuggwaawo kw’Kabaka w’Obukiikaddyo. Okugwa kwa Napoleon kwekutuka n’okuggwaawo kwa Bufalansa, era kwekwatana n’okuggwaawo kw’Obwakabaka obwaddirira obw’Obukiikaddyo, obwali Lasa. Lasa, nga Kabaka w’Obukiikaddyo ow’omu mulembe guno, yatandika mu Enkyukakyuka, nga bwe kityo ne Bufalansa, nga Kabaka w’Obukiikaddyo, eyatandika mu Enkyukakyuka.

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.

Okwekalakaasa kikula ky’omusota, oyo kabonero k’abakabaka ab’obukiikaddyo. Omusota, akabonero ekikulu aka kabaka w’obukiikaddyo, ye Setaani; era bwe agezaako okwekalakaasa ku nkomerero y’emyaka lukumi, omuliro ne gukka okuva mu ggulu ne gumulya. Obujeemu bwe mu ggulu mu lubereberye bwali Alufa y’obujeemu bwe ku nkomerero y’emyaka lukumi.

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.

Mu 1798, e Bufalansa, mu ngeri y’obunnabbi, yatwala entebe y’obwakabaka ng’Kabaka ow’eby’omwoyo w’Amaserengeta mu Enkyukakyuka ey’e Bufalansa. Enkyukakyuka eyo yasaasaana mu mawanga ga Yulopa era oluvannyuma n’etuuka ku Enkyukakyuka ey’e Rasha, eyaddirirwa mangu Enkyukakyuka eya Bolshevik mu mwaka gwe gumu.

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).

Enkyukakyuka ey’Urusi ey’omwaka gwa 1917 yagabanyizibwa mu bitundu bibiri eby’enkulu: Enkyukakyuka eya Febwali (eyagoba obwakabaka bwa Tsar, ne kumalawo obufuzi obw’omuntu omu, era n’eteekawo Gavumenti ey’ekiseera mu kiseera eky’obuyinza obubiri wamu ne Sovyeti) ne Enkyukakyuka eya Okitobba (era eyitibwa Enkyukakyuka ya Ababolshevik, mwe Ababolshevik nga bakulemberwa Lenin baawamba obuyinza, ne kiviirako okuteekebwawo obufuzi bwa Sovyeti n’ekkubo eritwala mu busosyalizimu/obukomyunizimu).

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:

Mu byekeneenya ebyafaayo n’enjigiriza y’enkyukakyuka (okusingira ddala okuva mu ndowooza ya Maakiisi ng’ey’a Trotsky, Luxemburg, n’abalala abateekawo okwenkanankanya), Enkyukakyuka ey’e Bufalansa (1789–1799) emirundi mingi erabibwa ng’eraga eky’okufaananyiriza oba ng’eweereza ekifaananyi eky’omugendo gw’ebyo ebyaliwo mu Lasha. Emitendera ebiri gya Enkyukakyuka ey’e Bufalansa egyafaananyiriza emitendera gino egy’e Lasha ge gino:

- 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.

  Ekitundu ekyasooka eky’awakati/ekya ssemateeka (nga wakati wa 1789–1792), ekigenderagana ne Enkyukakyuka eya Febwali. Ekitundu kino eky’e Bufalansa kyatandika n’okulumba e Bastille, okukuŋŋaanyizibwa kw’olukiiko lwa Estates-General/National Assembly, okuggyibwawo obuyinza obwenjawulo obw’enkola y’obufeudal, Okulangirirwa kw’Eddembe ly’Omuntu, n’okutondebwa kw’obwakabaka obusibiddwa ku Ssemateeka wansi wa Girondins n’abakyusa abegendereevu. Kyagoba obwakabaka obw’obuyinza obujjuvu naye ne kisigaza ebitundu ku bukulembeze bwa bourgeois/liberal n’enteekateeka z’obuyinza ezibiri era ez’ewakanyiziganya (nga, wakati w’Olukiiko n’obwakabaka obwakyasigalawo). Mu ngeri y’emu, Febwali wa 1917 yaggyaawo obufuzi bwa Tsar (Tsarism), naye n’aleeta gavumenti ey’ekiseera ya bourgeois era n’obufuzi obubiri wamu ne ba 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.

  Ekiseera eky’obunyiikivu/ekya Jacobin (okwetooloola 1792–1794, omuli okuteekebwawo kwa Repabulika Eyasooka, okuttibwa kwa Louis XVI, n’Obufuzi bw’Entiisa wansi wa Robespierre n’Abajacobin/Komiti ey’Obukuumi bw’Abantu) kifaanagana ne Nkyukakyuka ya Okitobba (ey’Ababolishevik). Abajacobin baakwatira ku buyinza okuva mu Bagirondini ab’omwegendereza okusinga mu bikolwa eby’obunyiikivu, ne balangirira Repabulika, ne banyigiriza obuwakanya enkyukakyuka, era ne basindika enkyukakyuka mu kukyusibwa okw’amaanyi okusinga mu by’obwa bantu n’okukuuma okuva ku bulabe obw’omunda n’obw’ebweru. Kino kifaananya engeri Ababolishevik gye baasuula gavumenti ey’akaseera, ne banyweza obufuzi bw’Abakozi/obufuzi bwa ddikiteeta bw’Abakozi, era ne batumbula omusosoze ogw’enkyukakyuka.

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.

Ebyenkanankanya bino bissaamu amaanyi engeri enkyukakyuka bwe zimu emirundi mingi okulondoola enteekateeka emu: okusooka wabaawo okwekalakaasa okw’awamu okw’amaanyi okulwanyisa obufuzi obwakadde (ng’okukulemberwa kukolebwa ab’oomwegendereza n’amaanyi g’abagagga b’omu bibuga), ne kigobererwa okunyagibwa kw’obuyinza mu ngeri ey’ekakanyavu ennyo okukolebwa abakambwe, nga bagenderera ‘okununula’ era n’okugyongeramu obujjuvu enkyukakyuka wakati mu kiseera ky’obunkenke. Aba Bolshevik bennyini mu bwetegefu baasinziira ku ky’okulabirako eky’Abafaransa, ne balaba okwekalakaasa kwabwe okw’Okitobba ng’okufaanana n’okunyagibwa kw’obuyinza kwa ba Jakobini—ekyaali kyetaagisa okuziyiza enkyukakyuka ey’okudda emabega era n’okutuukiriza obusobozi bw’enkyukakyuka.

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.

Enkula eno ey’enteekateeka y’ebika erabikira mu mirimu nga Ebyafaayo eby’Enkyukakyuka eya Rashiya bya Trotsky (ebigeraageranya mu lwatu omutendera gw’obuyinza obubiri e Rashiya n’enkola efaanana e Bufalansa) ne mu biwandiiko bya Rosa Luxemburg ku ebyakabeerawo e Rashiya, gy’ategeeza nti ekiseera ekyasooka eky’Enkyukakyuka eya Rashiya (Maachi–Okitobba) kigoberera enteekateeka y’enkyukakyuka za Bufalansa (n’eza Bungereza), era okutwala obuyinza kw’Aba Bolshevik kufaanagana n’okw’enyuka kw’Abajakobini.

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 bulijjo afaananiriza enkomerero n’entandikwa, era okugwa kwa Napoleon nga kabaka ow’eby’omwoyo asooka w’Obukiikadde kwagoberera obubonero obulaga ekkubo obwali mu ntandikwa y’enkyukakyuka, era mu ngeri eyo yakiikirira okugwa kwa 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.

Okugwa okutambulira mu mitendera kwa Napoleoni kikwatagana ennyo n’okuzikira okutambulira mu mitendera kw’Yuuniyoni ya Sovieti n’okumenyeka kwayo mu 1991, mu musingi gw’obufaananyizo ogumu, emitendera ebiri egy’Enkyukakyuka y’e Bufalansa byafaananyiriza mu maaso emitendera egy’Enkyukakyuka y’e Rashiya egya Febwali n’Okitobba 1917. Okufaanagana kuno kweyongerera okutuuka ne mu mutendera ogw’okunyweza oluvannyuma lw’akasolya k’enkyukakyuka ey’enkalakkalira (Bonapatisimu), n’okusumulukuka kwagwo okutalemeseka. Kino kiva ku ngeri z’ebyafaayo ez’awamu wamu n’okwekenneenya okw’Obu-Makisiti (okusukkirira ku kw’a Trotsky mu The Revolution Betrayed n’emirimu egifaanagana), ebitwala Napoleoni ng’ekifaananyi eky’ensibuko kya Bonapatisimu: obufuzi obw’omukambwe obuvaamu oluvannyuma lw’akasolya k’enkyukakyuka ey’enkalakkalira, obutereeza obwenkanya wakati w’ebika by’abantu, bukuumiraawo eby’obuwanguzi eby’omusingi eby’enteekateeka eby’enkyukakyuka (nga bukendeeza era nga busindika wansi omwoyo gwaayo gwa demokulaasi), ne buzimba obwakabaka obw’omuntu ku gwe—obw’amagye n’obuwandiisi—ne bugaziya okusinga ekituukikika, era oluvannyuma ne bufuna okuggwaawo mu mitendera okuleeta okuzzaawo mu kitundu kw’enteekateeka ey’edda.

## Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Okulinnyuka mu buyinza okwa Bonapartist kwa Napoleon kwefanana n’okunyweza obuyinza obwa-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.

Oluvannyuma lw’ebbanga ery’obukambwe ery’Abajakobini n’okudda emabega okw’e Thermidor (1794), nga bwe kyaddirira Obukulembeze obutali butebenkevu bwa Directory (1795–1799), okuwamba obuyinza kwa Napoleoni ku 18 Brumaire (1799) kwateekaawo Consulate, oluvannyuma ne kuteekawo Empire (1804). Ye abissa ebyo mu mateeka era n’abisasanya obuwanguzi bw’en revolusiyoni obw’ekika kya bourgeoisie (Kode ya Napoleoni, okumalawo obuyinza obw’enjawulo obwa bufyudaali, n’obuyinza bw’eggwanga obw’amaanyi obw’okukung’aanyizibwa ku senta), naye abissa wansi w’obukulembeze obw’obukambwe, ekitiibwa ky’amagye, n’ekibiina ekipya ky’abakungu ab’oku ntikko.

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.

Oluvannyuma lw’ekiseera eky’obuggya obususse eky’AbaBolshevik/Enkyukakyuka eya Okitobba n’eby’okukezako ebyasooka eby’eSovyeti, ne kutandika okwesimbawo okuzikirira okw’obukulembeze obw’eby’offiisi, okusingira ddala okuva mu myaka egy’omu 1920 wakati. Okunyweza kwa Stalin kwawangula Abawakanya ab’omu kkono, ne kuwaliriza ‘Sosiyalizimu mu ggwanga limu,’ era ne kutonda obufuzi bwa ddikiteeta obwa pulisi n’eggye obw’obufuzi obw’eby’offiisi. Enfuna entegekeddwa n’obwannannyini obw’eggwanga (ebyo nga bye by’obuwanguzi eby’omutima eby’e Okitobba) bikuumiddwa, naye bifuuliddwa ebikozesebwa by’ekibiina eky’omukisa ennyo, nga obulowooleze bw’eby’ensi yonna bulekeddwawo.

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).

Mu mbeera zombi, amaanyi g’enkyukakyuka ‘gakakanyiziddwa’ ne gakyusizibwa ekkubo ne gatwalibwa mu by’obuyinza bw’eggwanga n’okugaziya, nga byonna biri wansi w’omuntu omu oba ekitongole kimu (Trotsky mu lwatu yayita obufuzi bwa Stalin enkola ya ‘Soviet Bonapartism,’ erisemberera Obwakabaka bwa Napoleon okusinga Consulate).

## The Step-by-Step Collapse

Okuzikirira mu mitendera

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.

Kino kye kukwatagana kw’omusingi—okukendeera si kintu ky’amangu ekimu, wabula olunyiriri olw’okuggibwamu amaanyi mu ngeri ewirindiranye, olutumbujjibwa okwetanula okusukkiridde, obutakkanya obw’omunda, ebiserengeto by’amagye, okufiirwa okuddukanya ku bitundu eby’ensalo, enkyukakyuka ezaalemwa, era ne kumaliriza mu kusaasaanuka okw’enkomerero oba mu kuddizibwa mu nteeko.

## Napoleonic side (1812 to 1815)

Oludda lwa Napoleoni (okuva mu 1812 okutuuka mu 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: Okulumba Buwarusiya okwazikiriza ennyo—Grande Armée (abaserikale 600,000) ne kukendeezebwamu nnyo olw’ebizibu mu by’okutambuza n’okuteekateeka eby’amaggye, ekiseera ky’obutiti, n’obuwakanyi bw’Abarusiya. Enkyukakyuka ey’obulabe ennyo; okufiirwa okunene mu kitiibwa n’amaanyi g’amaggye.

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

  1813: Okwegatta kw’amawanga okumulwanyisa kwatondebwa; awangulwa e Leipzig ("Olutalo lw’Amawanga")- okufiirwa bannamukago b’Abadage n’ebitundu; obwakabaka bwe butandika okukendeera.

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

  1814: Ab’omu mukago bayingirira mu Bufalansa bwennyini; Pariisi egwa; Napooleoni ava ku ntebe y’obwakabaka era n’asindikibwa mu buwaŋŋanguse e Elba.

- 1815: Brief return (Hundred Days), final defeat at Waterloo; permanent exile to St. Helena; Bourbon monarchy restored (reactionary rollback of revolutionary gains, though not total—some legal/administrative changes survived).

  1815: Okuddayo okw’ebbanga ttono (Ebbanga ly’ennaku kikumi), okuwangu lwa okw’enkomerero e Waterloo; okutwalibwa mu buwaŋŋanguse obutaggwaawo e St. Helena; obwakabaka bwa Bourbon bwazzibwawo (okudda emabega okw’abawakanya enkyukakyuka, okuddiza emabega ebyo ebyafunibwa mu nkyukakyuka, newaakubadde nga si byonna—ebimu ku nkyukakyuka z’amateeka n’obuddukanya byasigalawo).

## Soviet side (1970s to 1991)

Oludda olwa Sovyeti (emyaka gya 1970 okutuuka ku 1991)

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

  Ku nkomerero z’emyaka eza 1970 ne mu myaka gya 1980: Okuyimirira kw’enfuna (“zastoi” mu mirembe gy’obufuzi bwa Brezhnev), obubuze obutaggwawo, okusigala ennyuma mu tekinologiya, n’embiro y’ebyokulwanyisa eyalemaza wamu n’Amerika ne NATO—okugaziya okw’ensengeka yonna kwatandika okumatula munda enfuna.

- 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: Entalo eza Afaganisitani—‘Viyetinaamu’ ya Sovyeti; embeera eyafuuka ekitoba ekitafulumwamu yamazisa nnyo eby’obugagga byaayo, ne ekendeza omwoyo gw’amagye gaayo, era ne yonoona ekitiibwa kyaayo mu maaso g’ensi yonna (laba okwenkanankana okunyooma: Napooleoni yazikirizibwa e Rasha; USSR yafukamu omusaayi mungi mu kifo ky’entalo eky’ettaka erikalakali era eky’okuziyiza).

- 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: Ennongoosereza za Gorbachev eza perestroika/glasnost (okugezaako ‘okununula’ sisitemu, ng’enkola ez’oluvannyuma eza Napoleoni) bwe zityo ne zivumbula era ne ziyitiza mu maanyi obutakkwatagana; amawanga ‘satelayiti’ ag’enkambi y’Obuvanjuba gajeemera ne geewulawo (Omusenge gwa Berlin guwa nga 9 Novemba 1989, obufuzi bugwa mu 1989–1990)—okufiirwa ‘obwakabaka obw’ebweru,’ nga bwe kityo ddala ng’engeri Napoleon gye yafirwamu amawanga ge gaali gamukwatirako omukago.

- 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: Emivuyo egy’omu munda egy’obunakyewa; Ripabulika zilangirira obwetwaze bwazo; Agusito 1991 okukwatirira obuyinza kw’abakakanvu kulemwa mu ngeri ey’ekitalo; Gorbachev ava mu bukulembeze nga 25 Desemba 1991; USSR eyawulamu n’efuuka amawanga 15. Ne waddiramu okuzzaawo enkola ya kapiitolisiti (enkola ey’ekikangabwa ey’ekiseera kya Yeltsin, oligarchs, ne puraivateshoni) - ekifaananyiriza okuzzaawo obufuzi bwa Bourbon: ebitundu by’ebibiina ebyaliwo nga tenaabaawo enkyukakyuka (oba ebifaanana nabyo) biddamu okudda, nga bazza emabega enteekateeka y’eby’obugagga eya revolusoni eyali etuukiridde ddala nga bakyakuuma ebimu ku ngeri z’obuddukanya.

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.

Mu byombi, "obwakabaka" (French Continental System ne infuluwensi ya Soviet Eastern Bloc/COMECON) bumenyeekera okuva ebweru okugenda munda, okuzikirira kw’omunda kweeyongera mangu, omutawaana ogw’enkomerero guvumbula obutaliimu bwabwo, era amaanyi ag’edda ag’ebyobufuzi n’eby’enfuna gasituka nate (bwakabaka/kaputalizimu). Enkola ya Bonapartisimu eba tesobola kweyimirizaawo—"epiramidi esimbiddwa ku nsonga yaayo," nga Trotsky bwe yagamba—kubanga esinziira ku kunyigiriza omusingi gwa demokulaasi ogw’enkyukakyuka, nga erwanirira okukuuma (naye nga egukyamya) omusingi gw’enkyukakyuka ogw’eby’enfuna, wakati mu obunyigirize obw’obukyayi obuva ebweru. Okugwa kwa Sovyeti tekwali "ky’amangu" mu kutunula okuwanvu, naye kwali enkomerero y’okuzikirira kw’omunda okw’eyongereyongera, nga n’obwakabaka bwa Napoleon tebwazimirira mu kiro kimu wabula ne buzimbulukuka butono ku butono olw’okuwangulwa okuddiriragana okutuusa nga kuzziddwaawo.

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.

Entandikwa n’enkomerero eza Bufalansa n’Obumu bwa Sovyeti bikwatagana n’obujulirwa bwa Kabaka Uziya ne Ptolemy. Ptolemy IV Philopator awangula obuwanguzi obw’okusalawo ku Lutalo lwa Raphia (217 BC) ng’alwana ne kabaka w’obukiikakkono (Antiochus III), naye “tajjakunywezebwa mu kyo”—alonda emirembe mu kifo ky’okunyweza omuganyulo, n’addayo mu buggagga n’okwegulumiza; oluvannyuma (ng’okuwandiikibwa okukuumiddwa mu 3 Maccabees 1–2 bwe kutegeeza) Ptolemy n’atuuka e Yerusaalemi ng’amaze okuwangula. Omutima gwe ne gugulumizibwa, agezaako okuyingira Ekitukuvu Ennyo era ye kennyini okuwaayo ssaddaaka—kikolwa eky’okwefuula n’okujeema eri Katonda omutuufu. N’akubwa Katonda (okulema), n’aswazibwa, era n’akyukira okubonyaabonya abantu ba Katonda. Obufuzi bwe oluvannyuma bwafuuka bwa kuggwaamu mpolampola: okuzikirira kw’empisa, ebyewaggule eby’omunda, n’okufiirwa amaanyi okutuusa okufa kwe. Kino kifaanana ddala Kabaka Uziya (2 Chronicles 26:16–21) ey’omutima gwe ogwagulumizibwa oluvannyuma lw’obuwanguzi mu ntalo, eyaddamu n’ayingira yeekaalu okuwotereza obubaane (ng’akola ekya basaserdooti), era n’akubwa ebigenge mu kyenyi—omusango ogwa Katonda ogw’omu lwatu era ogulabika. Okuva olwo Uziya n’abeera mu kwewalanako n’abantu, ng’asalibwamu ennyumba ya Mukama, okutuusa lwe yafa—kufa okw’empolampola, so si kuzikirizibwa amangu.

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.”

Bombi be bakabaka b’obukiika bwa maserengeta, amalala gaabwe ne galabikira mu kuyingirira Yeekaalu e Yerusaalemi, oluvannyuma ne gobererwa enkomeerezo ey’okwonooneka okwongera mpola mpola, si kugwa amangu. Kino kye ntindo y’ekifaananyi eri buli “kabaka w’obukiika bwa maserengeta” eyaddirira.

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

1798: Bufalansa bwafuuka Kabaka ow’eby’omwoyo w’Amaserengeta

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.

Ku “ekiseera eky’enkomerero” (1798), Ubufaransa obutakkiriza Katonda (obuyinza obwabadde bumaze okulaga ebiranga eby’Omwoyo bya Misiri—okugaana Katonda mu lwatu, nga bwe kiri mu Kubikkulirwa 11:8) busindika ku Kabaka w’Obukiikakkono (Obwa Papa) nga butwala Papa mu busibe. Napoleon ye yatuukiriza mu by’eggye okusindika okwo. Mu 1798, Ubufaransa bwambala engule ya Kabaka w’Amaserengeta, kubanga buggulumiza omwoyo ogumu ogugaana Katonda ogwe Misiri eya edda yalaga.

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.

Naye nga bwe Ptolemy teyasobola "kukozesa obuwanguzi bwe mu bujjuvu," ekiseera eky’obuyitirivu mu Empinduka eya Bufalansa tekyasobola kukuuma newaakubadde okusaasaanya mu bujjuvu ebivuddemu byakyo. Engule ey’amaserengeta eyitirira mu maaso nga efilosofi ey’obutakkiriza mu Katonda ekula era efuna eddoboozi eriggya mu by’obukulembeze.

## Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Obubonero bw’obukulembeze obw’enkulaakulana: okuva ku Napoleoni okutuuka eri Lenini okweyongera okutuuka eri Stalini

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.

Ebisatu bino tebyetonnyaawo bwereere; bye by’enkomerero ez’eyongera mu mitendera—buli kimu kimeka ekitundu ekirala mu mugendo gwa kabaka w’amaserengeta ogumutuusa ku kusaanawo kwe okugitambulamu mpola-mpola. Napoleon—akabonero akanene akasooka oluvannyuma lwa 1798. Ng’awangudde mu Misiri (amaserengeta ennyini), n’asukkirira (olugendo lw’olutalo olw’e Lasa olwa 1812 lwaggwaamu akabi akasinga obunene, era ne luba ntandikwa y’okusumulukirwa ebitundu eby’omu nsonda eby’obwakabaka bwe ebbundu ku bbundu (1813–1814)), n’awangulwa okumala ddala (Waterloo 1815), era n’asiibibwa mu buwaŋŋanguse emirundi ebiri. Napoleon ayimirira okuzikirira okw’eyongera mu mitendera—nga bwe kiri ddala nga Ptolemy ne 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 yanyaga engule mu Nkyukakyuka eya Okitobba 1917. ‘Okusindika’ kw’Ababolsheviki kuyongera olutalo ku mpangirire enkadde (omuli n’amaanyi g’eddiini). Naye ekiseera eky’obukakafu tekisobola okunywerera; obulamu bwa Lenin buggwaamu amaanyi amangu ddala, era ensengeka etandika okufuuka ey’eby’ofisi.

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, omunywezezi (Boonapatisimu wa Sovyeti), "akanyega" enkyukakyuka n’agifuula obwakabaka bwa magye n’obuwandisi, aguuma eby’ensingi eby’obuwanguzi (obwenfuna obw’eggwanga—okufaananako mu ngeri ey’okulwanyisa obutaka ne "Koodi" ya Napoleon), naye akakyusa amaanyi ne kagoberera munda (okutongoosa) era ne kasindikibwa ebweru (okugaziya). Naye omutima gugulumizibwa mu butakkiriza Katonda; enteekateeka eno tesobola mu mazima "okukozesa obuwanguzi bwayo mu bujjuvu." Okugaziya okusukkiridde (Afuganisitaani nga kufaanana ne Rusiya ya Napoleon), okunywerera, enkyukakyuka ezaleemebwa (Perestroika yali okwegezaako okusembayo okw’obweralikirivu), okufiirwa "satellites" (1989–90 = okufiirwa "banne mu mukago"), era okusaanyizibwawo okw’enkomerero (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).

Okusambuka kw’Obumu bwa Sovieti tekwali kwa mangu; kwali kwa ngeri ey’okweyongerayongera, nga mu ngeri yennyini gye Bwakabaka bwa Napoleon bwasaanyuka omutendera ku mutendera, era nga bwe bufuzi bwa Ptolemy ne bwa Uzziah bwakkalira oluvannyuma lw’ekiseera ky’obwenyumiriza bwabwe obw’yeekaalu. “Kabaka w’amaserengeta” ow’omwoyo (obutakkiriza Katonda mu ngeri y’obufuzi bwa gavumenti) yafuna omusango gwagwo ogw’ekiseera kiwanvu: amaze okuggyibwamu amaanyi munda, nga tasobola kunyweza obulimba, era n’asangulwa olw’okuddayo n’amaanyi kw’akabaka w’amambuka (okuddamu okuzukuka kwa Papasi mu kifo ekyali kyerere).

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.

En revolusoni eya Bufalansa (mu mitendera ebiri) efaaniriza en revolusoni eya Lusiya (eya Febwali n'eya Okitobba/Boloshevik). Obonapartisimu bwa Napoleoni n'okuggwaawo okugenda mu maaso bifaaniriza okunywezebwa kwa Stalinisimu n'okuggwaawo okugenda mu maaso okw'obutawala bwa Sovyeti. Ebyo byonna bye bifulumira mu bikolwa eby'amulembe guno eby'olunyiriri lwa "kabaka ow'Obukiika ddyo" mu Danyeri 11, okuva ku kulemererwa kwa Ptolemy e Raphia n'obwenyumiriza obw'yeekaalu, okuyita mu kibi kye kimu ddala kya Uuziya n'enkomerero ye ey'impola, okutuuka e Bufalansa mu 1798, n'omusika ogw'obutakkiriza Katonda (ekiseera kya Lenin ne Stalin) ogw'atasobola okwekunyweza ng'ayita mu buwanguzi bwe.

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, omutandisi omweyawutamu oba omukwata obuyinza (ekifaananyi ekirimu okwenkanankana n'okulinya waggulu kwa BaJacobin/BaBolshevik; ebbanga erya "okusindika" oluvannyuma lwa 1917, nga kyefaananyiriza ku Obukonsulati obw'akatandika bwa Napoleon oluvannyuma lwa Brumaire). Stalin ye yali omunyweza omubonapatisiti (omuzimbi w'Obwakabaka bwa Soviet, okwejjamu, obuwanguzi mu Entalo Enkulu z'Ensi Yonna ez'okubiri, entikko y'Olutalo Olunyogoga; omutima nga gwewagguka mu butakkiriza Katonda, naye nga tasobola mu bujjuvu "okunyweza" obuwanguzi mu bbanga eddene - okweyongera okusinga ekigera kutandika).

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 yali omukulembeze w’ebbanga erya “thaw” oluvannyuma lw’entikko (1953–1964): anenyeza Stalin (Okuyogera okw’ekyama 1956), alambulula obulyake obumu, agezaako enkyukakyuka entono, naye alemererwa okumalawo obutakwatagana obuzimbiridde mu sisitimu. Kino kikwatagana n’omutendera ogufaanana “Thermidorian” oba ogw’akatandika okugwa—okukendeeza ku bukambwe n’entiisa nga omusingi gw’enteekateeka ey’obutakkiriza Katonda gusigala, newaakubadde nga ekitiibwa kigenda kikendeera (nga ekyokulabirako, okuswazibwa mu “Cuban Missile Crisis” mu 1962 kufaanana obuddirira obutono obwa Napoleonic nga tekunabaawo obunene).

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 yabadde omukyusa ali mu buweraliikirivu obw’amaanyi (1985–1991), ng’ateekateekanga perestroika (okutereeza enkola) ne glasnost (obuggule) ng’eby’okugezaako eby’enkomerero “okununula” sisitimu; naye ebyo byayanguyiza okumenyeka kwayo—okufiirwa Omukago gw’Obuvanjuba (Olusenge lwa Berlin mu 1989) n’ebijeemerezo eby’omunda. Kino kye kabonero ekisinga obulongoofu ekiraga “okukoma okutambulira mu bitundu”: nga bwe kiri ng’eby’ekeddirira eby’okutereeza bya Napoleon nga tannaba kuyingirirwa mu 1814, oba okukendeera okweyongerayera kwa Ptolemy/Uzziah oluvannyuma lw’amalala g’Eyekaalu. Endagaano/okusisinkana kwa Gorbachev mu 1989 ne Papa John Paul II (kabaka ow’Obukiikakkono) kufaananyiriza okuwanguulwa okw’omwoyo—obutakkiriza mu Katonda obw’kabaka w’Amaserengeta bwe buwa ekifo okuddamu okuzuukira kw’obupapa.

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 ye yabadde ekifaananyi eky’enkomerero eky’okusasaanyizibwa (okuva mu 1991 okweyongerayo) eyakulembera okujeemera kagezo ak’okutembya gavumenti aka Agusito 1991, n’afuuka Pulezidenti wa Rasha, n’atunuulira era n’akulira okusasaanyizibwa kw’Obumu bwa Sawvieti (Dizemba 1991), enteekateeka eyitibwa shock therapy ey’okutundibwa kw’ebintu bya gavumenti eri ab’ekyama, n’okuzzaawo kapitalizimu. Ayimirira enkomerero ey’obutabanguko n’“okuzzaawo” okw’ekitundu kw’ebintu ebyaliwo nga tewanabaawo enkyukakyuka (kapitalizimu y’ab’oligaaki, nga okudda kw’ekika kya Bourbon oluvannyuma lwa Napoleoni). Olubiri lwa kabaka w’obukiikaddyo lusangulibwa, nga kutuukiriza okuwanguzwa ng’omuyaga okwogerwa mu Danyeri 11:40 okuva mu bukiikakkono (Obwapapa ng’ayita mu mukago ne Amerika).

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.”

Enkola y’eby’ekifaananyi esimbira ku kusalirwa omusango okutambula mu mitendera, okumalamu ebbanga, so si okugwa amangu, nga bwe kyali mu buwanguzi bwa Ptolemy IV e Raphia obwavaamu okwegulumiza, okuyingirira mu yeekaalu, okukubwa kwa Katonda, n’okuzikira mpola mpola; mu Uziya, okuyawulwa olw’ekigenge okutuusa okufa; era mu Napoleon, okuwangulwa mu mitendera (Rashiya, Leipzig, Paris, Elba, Waterloo). Olunyiriri olw’Abasovyeti lutegeeza nti amaanyi gaatuuka ku ntikko wansi wa Stalin, era ne wabaawo okubobodoolwa munda mu ngeri eyeyongera mu kiseera kya Khrushchev eky’okugonjoolwa kw’obukambwe, ekyaayanika ebituli mu sisitemu. Oluvannyuma obw’okuyimirira obwa mulembe gwa Brezhnev, ne enkyukakyuka za Gorbachev, bifuuka ebyongerereza entambula; omulembe gwa Yeltsin gumaliriza okusangula (USSR yawunjulukuka n’eyawukamu, enkola y’obutakkiriza mu Katonda mu bya gavumenti emalawo). “Omutima ogwegulumiza” gulabikira mu lunyiriri lyonna (okujeema okw’obutakkiriza mu Katonda), naye tewali “akozesa obuwanguzi mu bujjuvu.”

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.

Enkomerero z’abakabaka b’amaserengeta ziba mu ngeri eyeyongerayo mpola, okuzikirira kwa Sitaani kwatandika ku Musaalaba, era mu nkomerero ddala asindikibwa mu obuwaŋŋanguse okumala emyaka lukumi; oluvannyuma n’afa.

> 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.

> Ne ndaba malayika ng’akka okuva mu ggulu, ng’alina ekisumuluzo eky’ekinnya ekitakomererwa n’omunyiriri omunene mu mukono gwe. N’akwata ejjoka, oyo omusota ow’edda, ye Omulyolyomi, era ye Setaani, n’amusibira emyaka lukumi, n’amusuula mu kinnya ekitakomererwa, n’amuggalira, n’ateekako akabonero k’ekimuli ku ye, alyoke atalimbenga amawanga nate, okutuusa emyaka lukumi lwe guggwawo: era oluvannyuma lw’ebyo, kimugwanira okusumululwa ebbanga ttono.

> 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.

> Ne ndaba entebe ez’obwakabaka, ne batuula ku zo, era obusobozi bw’okusalira emisango ne buwebwa eri bo; era ne ndaba emmeeme z’abo abatemebwako emitwe olw’obujulizi bwa Yesu n’olw’ekigambo kya Katonda, abataasinza ensolo newaakubadde ekifaananyi kyayo, wadde abatafuna akabonero kayo ku mitwe gyabwe newaakubadde mu ngalo zaabwe; ne babeera balamu era ne bafuga wamu ne Kristo emyaka lukumi. Naye abafu abalala tebaazuukira nate okutuusa emyaka lukumi bwe gyaggwa.

> 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.

> Kino kye okuzuukira okw’olubereberye. W’omukisa era mutukuvu oyo eyeetaba mu kuzuukira okw’olubereberye: ku abo okufa okw’okubiri tekulina buyinza, naye banaabanga bakabona ba Katonda ne Kristo, era banaafuga wamu naye emyaka lukumi.

> 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.

> Era emyaka lukumi bwe gunaaba guggwaawo, Setaani anagololwa mu kkomera lye, n’anavaayo okulimba amawanga agali mu njuyi ennya ez’ensi, Gogi ne Magogi, okubakuŋŋaanya awamu okulwana; omuwendo gwabwe ng’omusenyu ogw’ennyanja. Ne bayambuka ku bugazi bw’ensi, ne beetooloola enkambi y’abatukuvu n’ekibuga eky’omwagalwa: ne gukka omuliro okuva eri Katonda okuva mu ggulu, ne gubalya. Era Ddiabulu eyabalimba n’asulibwa mu nnyanja ey’omuliro n’obukungube, mwe wali ekisolo ne nnabbi ow’obulimba; era banaatulugunyizibwa emisana n’ekiro emirembe n’emirembe. Okubikkulirwa 20:1-10.

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

Mu kiwandiiko ekiddako, tujja okwongera okwekenneenya ku kabaka w’amaserengeta mu Danyeri essuula kkumi n’emu, emitundu egy’ekkumi n’emu okutuuka ku kkumi na ttaano.

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 eyitibwa The Time of the End yifulumizibwa mu 1996, era eyimirira obunnabbi obuli mu kitabo kya Danyeri obwaggulwawo mu 1989. Mu biseera ebyasembayo, ChatGPT yasoma magazini eno era n’asabibwa okukebera ekifo kya Yukureini mu byafaayo by’olunyiriri olw’amakumi ana nga bwe lweyimiririzibwa mu magazini. Okulambikibwa kw’amagazini ey’abadde mu byawandiikibwa bya mu lwatu okumala emyaka asatu kuddirira. Ekitundu ekisooka okuva mu byawandiiko bya Ellen White mu magazini kiri mu Testimonies, voliyumu 9, 11.

## Overview: Ukraine in the Prophetic Framework

Okutunuulira okw’awamu: Ukreini mu nsengeka y’obunnabbi

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.

Munda mu nkola y’obunnabbi ey’omu magazini ku Danyeri 11:40–45, Ukraine eyogerwako mu nkolagana n’okugwa kw’Obwegassi bwa Soviet n’olutalo wakati w’Obwapapa (kabaka ow’obukiika obwa kkono) ne komyunizimu etakkiriza Katonda (kabaka ow’obukiika obwa ddyo). Ukraine eragibwa ng’ekifo ekikulu eky’olutalo olw’ebyeddiini n’ebyobufuzi bw’ensi mu mitendera egy’enkomerero egy’entalo ezikubibwa nga bayita mu balala, naddala mu nkolagana n’Ekkanisa Katolika ey’e Ukraine n’okugikkiriza mu mateeka oluvannyuma lw’emyaka mingi egy’okuginyigirizibwa wansi w’obufuzi bwa 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.

Amagazini eraga Yukureini ng’ekitundu mu kutuukirizibwa okw’obunnabbi okwagazi ddala okwogerwako mu Danyeri 11:40, nga erinnyonnyola okusangulwa kwa kabaka w’amaserengeta okuyitira mu mukago wakati wa Vatikaani ne Amerika. Yukureini eyolekebwa ng’obujulizi bw’okunafuwa kw’obutakkiriza Katonda obwa Sovyeti wamu n’okuddamu okuzuukira kw’obuyinza bw’Abakatoliki mu Bulaaya y’Obuvanjuba.

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

Ukraine mu lutalo wakati wa Kabaka w’Obukiikakkono ne Kabaka w’Obukiikaddyo

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).

Amagazini gayigiriza nti kabaka w’amaserengeta ye obutakkiriza mu Katonda, obwo obuyimirizibwa okusooka mu Bufalansa (1798), era oluvannyuma mu Urusi eya Sooviyeti. Kabaka w’amambuka ye Obwa Papa, era Danyeri 11:40 eyanjula entalo ey’eby’omu mwoyo eyatandika mu 1798 ne kkomerera mu kumenyeka kw’Obumu bwa Sooviyeti mu 1989. Mu nteekateeka eno, Yukureini erabika ng’ekitundu ky’omukago gwa Sooviyeti ogukunkumulwa mu kutuukirizibwa kwa Danyeri 11:40. Ekiwandiiko kino kiraga okumenyeka kw’Obumu bwa Sooviyeti ng’ettambiro eryasooka mu kuwonyebwa kw’ekiwundu eky’okufa eky’Obwa Papa (Okubikkulirwa 13).

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

Okukandamizibwa kw’Ekkanisa ya Katoliki ey’e Yukureini (Ensulo Ezilondooliddwa)

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

Emagazini erimu ebiwandiiko by’obwannansi ebitali bya ddiini ku kuyigganyizibwa kw’Abakatoliki mu bufuzi bwa Sovyeti.

From Time Magazine, December 4, 1989:

Okuva mu Time Magazine, nga 4 December 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.”

> Oluvannyuma lw’Olutalo olw’ensi olw’okubiri, okutulugunyizibwa okw’amaanyi era okw’ekikambwe, kyokka mu ngeri ya bulijjo tekwalimu kutonnyaamu musaayi kungi, kwasaasaana ne kutuuka mu Yukuleini ne mu mukago omupya ogw’Abasovyeti, nga kukosa miriyoni z’Abakatoliki ba Roma n’Abaprotestanti wamu n’Ab’Orutodoksi.

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

Ukraine emanyiddwa ng'ekitundu ekikulu we okunyigirizibwa kw'Obukatoliki kwaliwo wansi w'Obukomunizimu.

## Legalization of the Ukrainian Catholic Church

Okufuulibwa mu mateeka kwa Ekkanisa Katolika ey’e Wukureeni

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

Ekimu ku nsonga ezisinga okuteekebwako essira mu nteesa ku Yukureeni kwe kuteekebwa mu mateeka kw’Ekkanisa Katolika ey’e Yukureeni eyayizibwa okumala ebbanga ddene.

From Life Magazine, December 1989:

Okuva mu magazini ya Life, Desemba 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.”

> Abalabirizi ba Katolika abapya basatu baalangiriddwa mu Cekoslovakia mu nnaku zino eza kumpi. Era omwezi guno Gorbachev asisinkana Papa Yohani Pawulo II mu lugendo lw’okukyalira e Italiya—okusisinkana okwa sooka ng’amaso ku maso wakati w’abakulembeze b’e Kremlin n’e Vatikaani. Ebisinkano bino biyinza okutwala ku kukkirizibwa mu mateeka kw’Ekkanisa Katolika ey’e Yukureeni, eyabadde egaaniddwa okumala ebbanga ddene, mu Obumu bwa Sovieti (U.S.S.R.).

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

Okuva mu U.S. News & World Report, nga 11 Desemba 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.”

> Okuddamu okuteekawo eddembe ly’eddiini kusuubirwa okubeeramu okuggibwawo ekkiragiro ekyawandiikibwa eky’okugaanira ku Ekkanisa ya Katolika ey’e Ukraine, erina abakkiriza obukadde butaano, eyawonye ng’ekolera mu kyama okuva mu 1946, lwe Stalin yalagira egattibwe mu Ekkanisa ya Osoodokisi ey’e Lasa. Okufuna okuteekebwamu mateeka kwa Ekkanisa ey’e Ukraine kyabadde ekimu ku bigendererwa ebikulu bya 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 eno eraga kino ng’obukakafu bw’okukendeera kw’okulamulira okw’obutakkiriza Katonda, n’okuzzaawo obuyinza bwa Kkatolika. Kino kirondekeddwa ng’obuvuddemu obutereevu bw’okusindikiriza kwa dipulomasiya ya Vatikaani, era kibalwa ng’omutendera omukulu mu kutuukirizibwa kwa Danyeri 11:40; Ukraine eteekeddwawo ng’ekyokulabirako ekirabika eky’Obwa Papa okuddamu okufuna obuyinza mu bitundu ebyali bya komunisiti.

## Ukraine as Evidence of the Papacy’s Advance

Yukuleini ng’obukakafu bw’okusonga mu maaso kw’obwa 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.”

Okugwa kwa Komyunisimu tekirabibwa nga ky’enkyukakyuka ya bya pulitiki yokka, wabula nga okuwangulwa okw’eby’omu mwoyo kw’obutakkiriza mu Katonda, entambula mu maaso ey’eby’obufuzi by’ensi n’ensi ey’Obwa Papa, era n’entandikwa y’okuddayo kw’Obwa Papa mu butwala obusukkulumye ku nsi yonna. Yukureeni efuuka ensonga ey’okukolebwako omusomo mu kumenyawo okulinyirira okw’eddiini okw’eSovyeti era n’obuwanguzi obw’ekibalo bwa Loma mu Buvanjuba bwa Yulopu. Ensonga eno eyimirira enkyukakyuka erabika okuva ku butakkiriza mu Katonda obuteekebwako amaanyi okutuuka ku buyinza bwa Katoliki obuzzibwawo, era okuteekebwa mu mateeka kw’Ekkanisa ya Katoliki eya Yukureeni kukwatibwa ng’okukakasa okw’obunnabbi nti kabaka w’amambuka yali asangula kabaka w’amaserengeta ‘ng’omuyaga omukambwe.’

## Ukraine and the Broader Prophetic Sequence

Ukraine n’olunyiriri olw’obunnabbi olw’eggazi

1. 1. 1798 – Papacy receives deadly wound.

   1798 - Obwapapa bufuna ekiwundu ekitta.

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

   1917 - Obutakkiriza mu Katonda busengukira e Lusiya (Enkyukakyuka eya BaBolsheviki).

3. 3. 1989 – Soviet Union collapses.

   1989 - Ubumwe bw’Abasovyeti bugwa.

4. 4. Ukraine – Catholic Church legalized.

   Yukureini — Ekkanisa ya Katolika yakkirizibwa mu mateeka.

5. 5. Papacy regains geopolitical influence.

   Obwa Papa buddamu okufuna obuyinza mu by’obufuzi by’ensi yonna.

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

   Mu nkomerero, Amerika Amagatte ejja kubeera wansi w’okukosa kw’Obwa Papa (Danyeri 11:41).

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

   Ensi yonna egoberera (Danyeri 11:42-43).

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

Yukureeni esaanira mu mitendera 3–4 ng’ekitundu ky’enkyukakyuka wakati w’obutakkiriza Katonda obwa Sovyeti n’obuyinza bw’Obwa Papa obuzzeewo.

## Sources Referenced in Ukraine Discussion

Ensibuko ezagambibwako mu kukubaganya ebirowoozo ku Ukraine

- Jeff Pippenger (primary theological framework)

  Jeff Pippenger (enteekateeka enkulu ey’enjigiriza y’eddiini)

Spirit of Prophecy

Omwoyo gw'Obunnabbi

- The Great Controversy

  Okulwanagana Okukulu

- Selected Messages

  Obubaka Obwalondebwa

- Testimonies for the Church

  Obujulizi eri Ekkanisa

Secular Press

Eby’amawulire ebitali bya ddiini

- Time Magazine

  Magazini ya Time

- Life Magazine

  Magazini ya Life

- U.S. News & World Report

  Amawulire g’Amerika n’Elipooti y’Ensi Yonna

Ukraine is mentioned in connection with:

Ukraine ejjukirwa mu nkolagana ne:

- Post-WWII Catholic persecution

  Okubonyaabonyezebwa kw’Abakatoliki oluvannyuma lw’Entalo y’ensi yonna ey’okubiri

- Underground survival of the Ukrainian Catholic Church

  Obusigalawo mu kyama bw’Ekleziya Katolika ey’e Ukraine

- Gorbachev–Vatican diplomacy

  Eddipulomaasi ya Gorbachev ne Vatikaani

- Legal restoration of Catholic hierarchy

  Okuzzaawo okw’amateeka kw’ensengeka y’obukulembeze bw’Ekkanisa Katolika

## Summary of Ukraine’s Role in the Newsletter

Olufupanyizo lw’ekitundu kya Ukraine mu kiwandiiko ky’amawulire

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.

Wansi w’obutakkiriza Katonda obwa Sovieti, Ukraine yali ekigo eky’obuKatoliki obwabadde bunyigirizibwa. Okukkirizibwa mu mateeka kwa Ekkanisa ya Katoliki ey’e Ukraine kwalaga okunafuuka kwa kabaka w’amaserengeta. Obuyinza bwa Vatikaani mu Ukraine bwalaga okuzukuka kw’Obwa Papa, era okukyuka okw’eddiini mu Ukraine kwaweereza nga obujulizi obulabikira nti Danyeri 11:40 yali ng’atuukirizibwa. Ebintu ebyakwatagana ne Ukraine byafuuka ekitundu ku lutandikwa lw’okuwonya ekiwundu ekireeta okufa eky’Obwa Papa. N’olwekyo, Ukraine eyanjulibwa si nga ekintu kya poliitiki ekyeyawudde, wabula nga akabonero ak’obunnabbi mu ntambuza z’enkomerero ez’omu Danyeri 11.

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