Article

# Panium - Number Eighteen

Panium - Namba ya Kumi na Nane

Three Times 250

Mara tatu ya 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.

Kwa sasa tutashughulikia baadhi ya athari za aya ya kumi na mbili ya sura ya kumi na moja ya kitabu cha Danieli, na baada ya hapo, tutaingiza mistari mitatu ya “miaka 250” katika historia ya aya za kumi na moja hadi kumi na tano, iliyotimizwa katika vita vya Panium mnamo mwaka 200 K.K. Mstari wa “miaka 250” ulioanza mwaka 457 K.K. unamalizika mwaka 207 K.K., katikati ya kipindi kinachoanza kwa vita vya Raphia na kuhitimishwa kwa vita vya Panium. “Miaka 250” katika mstari wa Nero inakomea katika historia ya hatua tatu ya Konstantino, inayowakilishwa na miaka 313, 321 na 330. “Miaka 250” ya Marekani inakamilika tarehe 4 Julai 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.

Mstari wa Nero unawakilisha historia ya wakati wa jaribu wa sanamu ya mnyama, kwanza Marekani, kisha duniani. Mstari wa mwaka 457 K.K. unaweka Trump katika nukta ya katikati ya kijeshi kati ya vita viwili. Kipindi kinachoanzia mwaka 1776 pia kinaweka alama ya katikati kwa urais wa mwisho wa Trump. Ili kuweka mistari hii mahali pake ipasavyo, kwanza tutashughulikia aya ya kumi na mbili, na anguko la Urusi na Putin. Kisha mistari mitatu ya “miaka 250,” halafu mstari wa Nasaba ya Hasmonea. Kwa kuwa mistari hiyo imewekwa, tutaweka Petro katika ulinganifu na Panium. Mistari hiyo ikishawekwa, tunapaswa kuwa na uwezo wa kutambua jinsi ujumbe wa Julai 18, 2020 unavyopaswa kusahihishwa na kutangazwa, na kwamba huo ndio ujumbe wa kitabu cha Yoeli.

## King Uzziah of Judah & Ptolemy King of Egypt

Mfalme Uzia wa Yuda na Ptolemy, Mfalme wa Misri

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.

Historia iliyotimiza aya ya kumi na moja katika vita vya Rafia inaambatana na historia ya mfalme Uzia. Isaya alipotakaswa na kutiwa nguvu kuutangaza ujumbe wa mvua ya mwisho, mwito wake ukaja katika mwaka ule Uzia alipokufa.

> 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.

> Katika mwaka ule alikufa mfalme Uzia, nalimwona pia Bwana ameketi juu ya kiti cha enzi, kilicho juu, kimeinuliwa; na pindo la vazi lake lilijaza hekalu. Isaya 6:1.

Uzziah’s death was preceded by the rebellion he manifested that paralleled and aligned with the rebellion of Ptolemy just after the victory at the battle of Raphia. Uzziah and Ptolemy are symbols of a southern king whose heart has been lifted up, who rebel by seeking to combining their state authority with church authority. When Uzziah attempted to combine church and state, the leprosy on his forehead typified the mark of the beast.

Kifo cha Uzia kilitanguliwa na uasi aliouonyesha, ulioshabihiana na kuambatana na uasi wa Ptolemy, mara tu baada ya ushindi katika vita vya Rafia. Uzia na Ptolemy ni vielelezo vya mfalme wa kusini, ambaye moyo wake umeinuka, huasi kwa kutafuta kuunganisha mamlaka ya dola na mamlaka ya kanisa. Uzia alipojaribu kuunganisha kanisa na dola, ukoma katika kipaji cha uso wake ulikuwa kielelezo cha alama ya yule mnyama.

> 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.

> Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu yeyote akimwabudu yule mnyama na sanamu yake, na kupokea chapa yake katika kipaji cha uso wake, au katika mkono wake, huyo atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwanakondoo. Na moshi wa mateso yao hupanda juu hata milele na milele; wala hawana pumziko mchana wala usiku, wale wanaomwabudu yule mnyama na sanamu yake, na kila apokeaye chapa ya jina lake. Ufunuo 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.

Ndipo Uzziah anawakilisha kifo cha hatua kwa hatua kuanzia wakati wa jaribio lake la uasi la kuunganisha kanisa na dola. Kisha anawakilisha utawala wa pamoja na mwanawe kwa miaka kumi na moja, akiwa mtawala aliyedhoofika mamlakani. Uzziah aliishi miaka kumi na moja baada ya uasi wake. Mwanzo wa uasi wake unaashiria Sheria ya Jumapili, ambapo kanisa na dola vinaunganishwa na alama ya mnyama inalazimishwa. Miaka kumi na moja baadaye alikufa, na hivyo kuwakilisha mwisho wa utawala wake kama mfalme wa ufalme wa kusini wa Yuda, uliokuwa nchi tukufu, ambayo ni Marekani.

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.

Katika uhusiano wa kinabii na Ptolemy, Uzia anamwakilisha Yuda, nchi tukufu na Uprotestanti uliopotoka; ilhali Ptolemy anamwakilisha Misri, ambayo ni nguvu ya joka, dini yake ikiwa ni spiritizimu. Wafalme hao wawili wanapotazamwa kama mistari sambamba, Uzia huacha kuwa kielelezo cha nchi tukufu, nao kwa pamoja wanakuwa ishara ya mataifa mawili. Misri na Yuda ni alama za dini za spiritizimu na Uprotestanti uliopotoka. Ni ishara ya dola na kanisa. Mamlaka za dola na za kanisa ambazo wawili hao wanaziwakilisha, zinapounganishwa kama ishara moja, zinajumuisha mataifa mawili, kama walivyokuwa Wamedi na Waajemi, kama zilivyokuwa Misri na Sodoma za Ufaransa, kama zilivyo pembe za Kijamhuri na za Kiprotestanti za Marekani, kama zilivyokuwa falme za kaskazini na kusini za Israeli na Yuda, na vilevile Roma ya kipagani na Roma ya kipapa. Wakiwa kama ishara ya falme mbili, wanafunganishwa kinabii na hekalu huko Yerusalemu ambako Uzia na Ptolemy wote wawili walitaka kutoa dhabihu katika hekalu huko Yerusalemu. Mataifa mawili ambayo yote mawili yanaasi katika patakatifu hilo hilo.

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.

Ni jambo muhimu kutambua kwamba uasi wa wafalme wote wawili ulihusiana na hekalu la Yerusalemu, ambalo ni ishara ya hekalu ambamo Danieli alimwona Kristo katika sura ya kumi. Historia za wafalme hawa wote wawili hukutana katika Vita vya Ukraine, na hivyo huanza ushuhuda wao mwaka 2014. Wote wawili waliinuliwa kwa ushindi wa kijeshi unaowakilishwa na vita vya Rafia katika aya ya kumi na moja. Rafia inaashiria eneo la mpakani la ufalme wa sita wa unabii wa Biblia na la muungano wa mara tatu wa sheria ya Jumapili. Pia ni mpaka wa mpito wa kanisa linalopigana kwenda kwa kanisa linaloshinda.

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.

Baada ya mwaka 2014, mfalme tajiri zaidi alitangaza azma yake ya kuwania urais mwaka 2015. Mwaka 2020, mfalme tajiri zaidi, akiwakilisha pembe ya Kirepublikan, alipokea jeraha lake la mauti ambalo baadaye lingeponywa. Mwaka 2022, vita vya Ukraine vilipamba moto. Kisha Trump akarudi katika utimilifu wa aya ya kumi na tatu, katika uchaguzi wa 2024. Mwezi Julai 2023, sauti ya nyikani ilisikika. Tarehe 31 Desemba 2023, pembe ya Kiprotestanti ilifufuliwa; na katika uchaguzi wa 2024, aliporudi Trump, pembe ya Kirepublikan nayo ilifufuliwa; kisha mwaka 2025 mtihani wa msingi ukamalizika kwa kuwasili kwa mtihani wa hekalu.

## 1989

elfu moja mia tisa themanini na tisa

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.

Kweli zilizofunuliwa mwaka 1989 zilikuwa za vipengele viwili. Wakati uo huo, kulifunuliwa mifanano ya kinabii ya harakati za urekebisho pamoja na mistari sita ya mwisho ya Danieli kumi na moja. Kuna kanuni fulani za kinabii zilizotumiwa kuasisi ujumbe wa awali wa mstari wa arobaini. Baadhi ya hizo kweli zenyewe sasa ndizo ufunguo wa historia iliyositirika ya huo huo mstari ambamo vile vito vya thamani vya kinabii viligunduliwa. Nitatoa mfano.

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.

Mnamo mwaka 1989, hakukuwa na uelewa wa pamoja katika Uadventista kuhusu kile ambacho aya sita za mwisho za Danieli ziliwakilisha. Ukosefu huo wa umoja ulikuwa wa namna mbili. Hakukuwa na muafaka kuhusu maana ya aya hizo. Waliojidai kuwa na ufahamu wa aya hizo walitoa mawazo ya kibinadamu yaliyokuwa yamechanganywa na teolojia ya Uprotestanti uliopotoka na Umkatoliki, urithi wa haki ya mzaliwa wa kwanza walioupokea kutoka kwa mababu zao wa uasi wa 1863, walipotimiza jukumu la nabii asiye mtiifu katika uasi wa msingi wa Yeroboamu. Mawazo hayo ya mtu mmoja mmoja kuhusu aya hizo, kwa kiwango cha juu zaidi, hayakuwa chochote zaidi ya tafsiri binafsi. Dhana zao kuhusu aya hizo zilikuwa ama zinapingana na kanuni za msingi za matumizi ya kinabii, na mara nyingi zilikuwa kinyume na dhana msingi yenyewe waliyoitambulisha wao kuhusu aya hizo.

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!

Kile tulichokiona katika mistari sita kilikuwa uelewa thabiti na unaolingana wa yote sita. Uthabiti wa ujumbe tuliouona ndio ulionitia moyo kuwasilisha uelewa wangu, ijapokuwa nilijua kwamba Uadventista mzima ulikataa yale niliyoyaelewa. Uelewa tulioupata kuhusu mistari hiyo ulichapishwa kwa mara ya kwanza mwaka 1996, na uelewa ulioainishwa humo umezidi kuimarika kadiri wakati ulivyopiga hatua kwa zaidi ya miaka thelathini!

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.

Ukizingatia rejeo la kwanza kabisa katika jarida The Time of the End, utakuta Ushuhuda, juzuu ya 9, ukurasa wa 11. Miaka mitano kabla ya 9/11, jarida hilo linaanza na 9/11. Miongoni mwa uelewa ulionitia moyo ulikuwa huu: kwamba katika ‘wakati wa mwisho’ wa aya ya arobaini, wafalme wa kaskazini na kusini walikuwa mamlaka za kiroho, si za kihalisia. Wakati huo, tayari nilikuwa najua kwamba Dada White alisema kuwa vitabu vya Danieli na Ufunuo ni kitabu kilekile, na kwamba mstari uleule wa unabii uliomo katika Danieli unachukuliwa na Yohana katika Ufunuo. Nilikuwa nimegundua kwamba katika Ufunuo kumi na moja, uliotimizwa katika historia inayozunguka ‘wakati wa mwisho’ mnamo 1798, maelezo ya Dada White juu ya sura hiyo yanafundisha kwa uwazi kwamba Ufaransa ilikuwa Misri ya kiroho; na yeye alikuwa wazi vilevile kwamba katika Ufunuo kumi na saba, yule kahaba aliye juu ya mnyama alikuwa Babeli ya kiroho.

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.

Utambulisho wa Dada White wa zile nguvu mbili upo katika Pambano Kuu, na maelezo hayo yanaunganisha ushuhuda wa Yohana na wa Danieli. Ufafanuzi wa mfalme wa kusini katika Danieli sura ya kumi na moja ni mamlaka inayotawala Misri, na mfalme wa kaskazini ni mamlaka inayotawala Babeli. Kwamba Biblia na Roho ya Unabii zilishirikiana kuthibitisha ukweli kwa kuviunganisha vitabu vya Danieli na Ufunuo ili kuthibitisha hoja hiyo, kulikuwa jambo ambalo kamwe nisingeweza kulisalimisha kwa mwanateolojia yeyote aliyepotoka, wala kwa kiongozi yeyote aliyejiteua wa huduma ya kujitegemea aliyepotoka.

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.

Kuelewa Ptolemy na Uzziah kama ishara za vita vya Raphia na madhara yanayotokea baada ya mioyo yao kuinuliwa, kunapaswa kuongozwa na ukweli kwamba Ptolemy anawakilisha nguvu ya joka inayoshinda nguvu ya kiwakilishi ya Roma, lakini kisha hushindwa na nguvu ya kiwakilishi iliyokuwa imemshinda Ptolemy katika aya ya kumi na mwaka 1989. Tofauti za kihistoria ni za makusudi na ni muhimu.

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

Uzziah hupokea alama ya mnyama anapojaribu kuunganisha kanisa na dola; Uzziah ndiye nchi tukufu, na nchi tukufu ilikuwa hoja kuu mwanzoni mwa ujumbe mnamo 1989. Je, nchi tukufu ni Marekani, au ni Kanisa la Waadventista Wasabato? Wale ambao wakati huo walishikilia wazo potofu kwamba nchi tukufu ni Kanisa la Waadventista Wasabato, pamoja na wowote wanaoendelea kufanya hivyo, wangedai kwamba mlima mtakatifu mtukufu wa aya ya arobaini na tano ulikuwa waziwazi kanisa la Mungu; hivyo kwao hilo lilimaanisha kwamba mlima na nchi ni ishara ileile. Naam, nadhani huo ndio mantiki ya kawaida ya kibinadamu.

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.

Uzia ndiye nchi ya uzuri, na Ptolemai ndiye Misri. Kwa kuwa Uzia ndiye nchi ya uzuri, nchi hiyo ina pembe mbili za Uprotestanti na mfumo wa Ujamhuri. Dhihirisho la kisiasa la Ptolemai ni ukomunisti pamoja na aina zake mbalimbali, na dhihirisho la kidini la Ptolemai ni urohoni pamoja na aina zake mbalimbali. Sifa mojawapo ya mamlaka ya joka ni kwamba ni muungano, lakini nabii wa uongo, ambaye ndiye nchi ya uzuri, ni taifa moja lenye pembe mbili.

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.

Danieli sura ya kumi na moja, aya ya arobaini, ilithibitisha kwamba Marekani ilikuwa nguvu ya kiwakala ya Upapa wakati Umoja wa Kisovieti ulipofagiliwa mbali mwaka 1989. Ukweli huu unaafikiana na jukumu la mnyama wa nchi mwenye pembe mbili wa Ufunuo sura ya kumi na tatu, kwa kuwa vitabu hivyo viwili ni kimoja.

> 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.

> Na nikaona mnyama mwingine akitoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo, naye akanena kama joka. Naye hutumia mamlaka yote ya yule mnyama wa kwanza mbele yake, na husababisha nchi na wale wakaao ndani yake kumwabudu yule mnyama wa kwanza, jeraha lake la mauti lilipona. Ufunuo 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.”

Ufunuo sura ya kumi na tatu unatambua Marekani kama mamlaka ya kiwakala ya Upapa, kwa maana mnyama wa nchi “exerciseth al the power of the” mnyama atokaye baharini aliyekuja “before him.” Katika mstari wa pili, joka la Roma ya kipagani lilikuwa limempa Upapa nguvu zake, kiti chake, na mamlaka kuu. Neno lililotafsiriwa kama “power” linamaanisha nguvu, lakini katika mstari wa kumi na mbili ni neno tofauti linalotafsiriwa kama “power,” likimaanisha “mamlaka iliyokabidhiwa.”

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.

Marekani ni mamlaka ya niaba ya Upapa, ambaye amewakilishwa kwa mfano na Roma ya kipagani, iliyotoa msaada wake wa kijeshi na kiuchumi kwa Upapa kama ilivyoainishwa katika aya ya pili. Kwa kufanya hivyo, Roma ya kipagani ikawa mfano wa Marekani, ambayo pia ingetoa "magari, merikebu na wapanda farasi" wake kutekeleza kazi chafu ya mamlaka ya kipapa.

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.

Wakati vita vitatu vilivyotajwa katika aya ya kumi, kumi na moja, na kumi na tano vilipotimia katika historia, Antiochus Magnus alikuwepo katika kila mojawapo ya vita hivyo. Ukweli huu unabainisha kwamba nguvu iliyowakilishwa katika vita hivyo vitatu ni nguvu ya niaba ya mnyama, kwa kuwa siku zote ni Antiochus, na Antiochus mwaka 1989 alikuwa nguvu ya niaba ya Marekani.

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.

Mapambano matatu yanayoelekea kwenye sheria ya Jumapili ya aya ya kumi na sita hubeba muhuri wa Alfa na Omega, na pia kuakisi muundo wa ukweli. Katika pambano la kwanza na la tatu ni Marekani, jambo linalobainisha Alfa na Omega katika pambano la kwanza na la mwisho. Mapambano matatu yanayoelekea kwenye sheria ya Jumapili ya aya ya kumi na sita pia hubeba muhuri wa ukweli. Nguvu ya uwakilishi ya Ukraine ya Kinazi ndiyo pambano la katikati linalowakilisha uasi wa alama ya njia ya katikati katika muundo wa neno la Kiebrania "ukweli". Mapambano hayo matatu yanawakilisha mwaka 1989 hadi sheria ya Jumapili, jambo linalomaanisha kwamba yanawakilisha "historia iliyofichwa" ya aya ya arobaini.

Verse eleven of Revelation eleven identifies 2023, as the point where both horns are resurrected. Daniel eleven, verse eleven identifies the very same period of history. The internal line of prophecy and the external line of prophecy align in 2023. The internal line is the “thing” Daniel understood and the external line is the “vision” he understood.

Aya ya kumi na moja ya Ufunuo sura ya kumi na moja inaainisha mwaka 2023 kuwa wakati ambao pembe zote mbili zinafufuliwa. Danieli sura ya kumi na moja, aya ya kumi na moja, inaainisha kipindi hicho hicho cha historia. Mstari wa ndani wa unabii na mstari wa nje wa unabii vinaambatana mwaka 2023. Mstari wa ndani ni “jambo” alilolielewa Danieli, na mstari wa nje ni “maono” aliyoyaelewa.

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.

Jaribio la hekalu ambalo Danieli analionyesha lilianza siku ya ishirini na mbili, na miaka ishirini na miwili baada ya 9/11—ambapo ndipo Isaya aliingia hekaluni—inakufikisha mwaka 2023. Isaya anautambua 9/11 kuwa wakati wa kifo cha Uzia, baada ya kuishi na ukoma kwa miaka kumi na moja. Kazi ya kujenga hekalu inajumuisha kwanza kuweka msingi, kisha kulijenga na kuweka jiwe la kilele; jambo hilo kisha hupelekea kipimo tosha cha tatu, kinachowakilishwa na Sikukuu ya Kupiga Baragumu katika mstari wa Walawi ishirini na tatu. Kazi ya ndani ya Injili ya milele hutimizwa wakati wa historia ya mstari wa nje. Katika aya ya kumi na moja Putin amefananishwa na Ptolemy, naye mfalme Uzia hutoa shahidi wa pili wa mfano wa mfalme wa kusini, ambaye huinuliwa kwa mafanikio ya kijeshi, na baadaye hujaribu kujiingiza katika eneo la dini.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Na mfalme wa kusini atajawa na ghadhabu, naye atatoka apigane naye, yaani na mfalme wa kaskazini; naye atasimamisha jeshi kubwa, lakini jeshi hilo litiwe mikononi mwake. Naye atakapokuwa amelimaliza lile jeshi, moyo wake utainuliwa; naye atawaangusha makumi ya maelfu, lakini hataimarishwa kwa hilo. Danieli 11:11, 12.

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

Uriah Smith anachambua historia ya Ptolemaio Filopator na jaribio lake la kutolea dhabihu katika hekalu la Yerusalemu.

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

> Ptolemy alikosa busara ya kuutumia ipasavyo ushindi wake. Lau angefuatilia mafanikio yake, huenda angekuwa mtawala wa ufalme wote wa Antiochus; lakini, akiridhika kwa kutamka maonyo machache na vitisho vichache tu, akafanya amani ili aweze kujiachilia katika tamaa zake za kinyama zisizokatizwa wala kudhibitiwa. Hivyo, baada ya kuwashinda adui zake, yeye mwenyewe akashindwa na maovu yake; naye, akisahau lile jina kuu ambalo angeweza kujijengea, akazitumia siku zake katika karamu na uasherati.

> “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.

> Moyo wake ukainuliwa kwa mafanikio yake, lakini hakuwa hata kidogo ametiwa nguvu nayo; kwa maana matumizi yasiyo ya heshima aliyoyafanya ya hayo yaliwasababisha raia wake wenyewe waasi dhidi yake. Lakini kuinuliwa kwa moyo wake kulidhihirika zaidi hasa katika mashughuliano yake na Wayahudi. Alipofika Yerusalemu, alitoa huko dhabihu, naye alitamani sana kuingia katika patakatifu pa patakatifu pa hekalu, kinyume na sheria na dini ya mahali hapo; lakini, ijapokuwa kwa taabu kuu, akazuiliwa, akaondoka mahali hapo akiwa amejaa hasira kali dhidi ya taifa lote la Wayahudi, naye mara akaanzisha dhidi yao mateso ya kutisha yasiyokoma. Huko Aleksandria, ambako Wayahudi walikuwa wamekaa tangu siku za Aleksanda, na walikuwa wakifurahia haki za raia waliopendelewa mno, elfu arobaini, kwa mujibu wa Eusebius, na elfu sitini, kwa mujibu wa Jerome, waliuawa katika mateso haya. Uasi wa Wamisri, na mauaji ya Wayahudi, kwa hakika havikuwa vya kumtia nguvu katika ufalme wake, bali vilitosha zaidi kuuangamiza karibu kabisa. 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.

Ushindi wa kijeshi wa Ptolemy Philopator huko Raphia mnamo mwaka 217 K.K. haukumtia nguvu Ptolemy, bali ulisababisha “moyo wake ukajinua.” Ushindi katika Vita vya Ukraine hautamtia nguvu Putin, bali utasababisha “moyo wake utajinua,” kama vile mafanikio ya kijeshi yalivyosababisha moyo wa mfalme Uzia ukajinua.

> 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.

> Naye Uzia akawaandalia jeshi lote ngao, na mikuki, na kofia za chuma, na deraya, na pinde, na makombeo ya kutupia mawe. Tena alitengeneza katika Yerusalemu mitambo iliyobuniwa na watu wenye ustadi, ili ziwekwe juu ya minara na juu ya maboma, zikirusha mishale na mawe makubwa. Jina lake likasambaa mbali; kwa kuwa alisaidiwa kwa ajabu, hata akawa na nguvu. Lakini alipokuwa na nguvu, moyo wake ukatukuka hata kwa kuangamia kwake; kwa maana alimwasi Bwana Mungu wake, akaingia hekaluni mwa Bwana kufukiza uvumba juu ya madhabahu ya uvumba. 2 Mambo ya Nyakati 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.

Wafalme wawili wa kusini, ambao mioyo yao ilijaa majivuno kwa sababu ya ushindi wa kijeshi, walijaribu kuingia ndani ya hekalu hilo hilo na kutolea sadaka, tendo ambalo ni kuhani tu aliruhusiwa kulifanya. Katika visa vyote viwili, makuhani walizuia majaribio ya wafalme hao wenye kiburi ya kulifanya jambo hilo. Kisha mfalme mmoja akalipiza kisasi dhidi ya Wayahudi, na mwingine akapatwa na ukoma katika kipaji cha uso wake.

> 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.

> Azaria kuhani akaingia akimfuata, na pamoja naye makuhani themanini wa Bwana, waliokuwa watu hodari; nao wakampinga Mfalme Uzia, wakamwambia, Haikupasi wewe, Uzia, kumfukizia Bwana uvumba; bali ni wajibu wa makuhani, wana wa Haruni, waliowekwa wakfu kufukiza uvumba; toka katika patakatifu; kwa maana umetenda kosa; wala hili halitakuwa kwa heshima yako kutoka kwa Bwana Mungu. Ndipo Uzia akaghadhibika, naye alikuwa na chetezo mkononi mwake ili afukize uvumba; na alipokuwa akiwaghadhibikia makuhani, ukoma ukaonekana katika kipaji cha uso wake mbele ya makuhani katika nyumba ya Bwana, karibu na madhabahu ya uvumba. Azaria Kuhani Mkuu na makuhani wote wakamtazama, na tazama, alikuwa na ukoma katika kipaji cha uso wake, wakamtoa humo; naam, yeye mwenyewe naye akaharakisha kutoka nje, kwa maana Bwana alikuwa amempiga. Naye Uzia mfalme akawa mwenye ukoma hata siku ya kufa kwake, akakaa katika nyumba ya kutengwa, kwa kuwa alikuwa mwenye ukoma; maana alitengwa na nyumba ya Bwana; na Yothamu mwanawe alikuwa juu ya nyumba ya mfalme, akiwahukumu watu wa nchi. Na mambo mengine yote ya Uzia, ya kwanza na ya mwisho, aliandika nabii Isaya, mwana wa Amozi. 2 Mambo ya Nyakati 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.

Mnamo mwaka 2014, wafuasi wa utandawazi wa Ulaya na utawala wa Obama walianzisha mapinduzi ya rangi dhidi ya taifa la Ukraina. Mnamo 2022 Urusi ilianza uvamizi ambao hatimaye utaishia katika ushindi wa Putin na Urusi; wanaowakilishwa na Ptolemy na Uzia, wafalme wa kusini. Aya ya kumi na mbili inasema kwamba baada ya ushindi wa Putin, “moyo wake utainuliwa; naye atawaangusha wengi, makumi ya maelfu; lakini hatatiwa nguvu kwa hilo.” Kisha historia inarekodi kuporomoka kwa hatua kwa hatua kwa ufalme wake.

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.

Kudhoofika kwake kwa hatua kwa hatua kulimletea mauti; na kufikia wakati Antioko Mkuu alipolipiza kisasi kwa kushindwa kwake huko Rafia, Antioko hakuwa tena akipambana na Ptolemai Filopator, bali wakati huo alikuwa akikabiliana na mtoto mdogo aliyekuwa mtawala wa Misri. Mtoto ni ishara ya kizazi cha mwisho; kwa hiyo, katika ngazi moja, mfalme-mtoto ambaye Antioko anamshinda huko Panium ni kizazi cha mwisho cha ufalme wa kusini. Katika ngazi ya kivitendo, mfalme-mtoto anawakilisha udhaifu ukilinganishwa na nguvu za Antioko.

> “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.

> Amani iliyohitimishwa kati ya Ptolomeo Filopater na Antioko ilidumu kwa miaka kumi na minne. Wakati huohuo Ptolomeo alikufa kwa sababu ya kutokuwa na kiasi na ufuska, naye akarithiwa na mwanawe, Ptolomeo Epifanes, mtoto aliyekuwa na umri wa miaka minne au mitano wakati huo. Antioko, katika wakati uo huo, baada ya kukomesha uasi katika ufalme wake, na kuyatiisha na kuyaweka sehemu za mashariki katika utiifu, alikuwa na nafasi ya kutekeleza mpango wowote wakati Epifanes kijana alipotwaa kiti cha enzi cha Misri; naye, akiona kwamba hii ilikuwa fursa nzuri mno ya kupanua milki yake kiasi kwamba haikupasa kuiacha ipotee, aliandaa jeshi kubwa mno “kubwa kuliko lile la kwanza” (maana alikuwa amekusanya majeshi mengi na kupata utajiri mwingi katika msafara wake wa mashariki), akaondoka kuelekea Misri kwa vita, akitarajia kupata ushindi mwepesi dhidi ya mfalme mchanga. Tutaona hivi punde jinsi alivyofanikiwa; maana hapa matatizo mapya yanaingia katika mambo ya falme hizi, na wahusika wapya wanaingizwa katika jukwaa la historia. Uriah Smith, Danieli na Ufunuo, 255.

## The King of the South

Mfalme wa Kusini

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.

Kuainisha hatua za mwisho za Urusi ni kuainisha hatua za mwisho za mfalme wa kusini wa kinabii. Sifa ya kinabii ya mfalme wa kusini wa kiroho, aliyejitokeza katika historia ya kinabii wakati wa mwisho mnamo 1798, ni jinsi anavyofikia mwisho wake. Hiyo pia ni sifa ya kinabii ya mfalme wa kaskazini na ya nabii wa uongo. Kila mojawapo ya nguvu tatu zinazouongoza ulimwengu kuelekea Armagedoni ina mwisho uliobainishwa mahsusi katika Neno la Mungu. Chochote kitakachotokea kwa Putin na Urusi kitakuwa kimeakisiwa katika mistari ya kale ya mfalme wa kusini.

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.

Mifano ya anguko la mfalme wa kiroho wa kusini ilionyeshwa kielelezo na anguko la mfalme wa kwanza wa kiroho wa kusini, ambaye alikuwa Ufaransa ya ukanamungu wakati wa kipindi cha Mapinduzi. Anguko la ufalme wa kusini linajumuisha anguko la mfalme wa kusini. Anguko la Napoleoni linawiana na anguko la Ufaransa, na linaambatana na anguko la ufalme unaofuata wa kusini, ambao ulikuwa Urusi. Urusi, kama mfalme wa kisasa wa kusini, ilianza kwa mapinduzi, kama vile Ufaransa, kama mfalme wa kusini, ilivyoanza kwa mapinduzi.

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.

Mapinduzi ni sifa ya joka, ambalo ni ishara ya wafalme wa kusini. Joka, ishara kuu ya mfalme wa kusini, ni Shetani; na anapojaribu kuanzisha mapinduzi mwishoni mwa kipindi cha miaka elfu moja, moto hushuka kutoka mbinguni na kumteketeza. Uasi wake mbinguni hapo mwanzo ulikuwa alfa ya uasi wake katika hitimisho la kipindi cha miaka elfu moja.

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.

Mwaka 1798, Ufaransa, kwa namna ya kinabii, ilikalia kiti cha enzi kama mfalme wa kusini wa kiroho wakati wa Mapinduzi ya Ufaransa. Mapinduzi hayo yalikumba mataifa ya Ulaya, na hatimaye yakafikia Mapinduzi ya Urusi, ambayo yalifuatwa haraka na Mapinduzi ya Bolshevik katika mwaka huohuo.

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).

Mapinduzi ya Urusi ya mwaka 1917 yalijumuisha hatua mbili kuu: Mapinduzi ya Februari (ambayo yaliangusha utawala wa kifalme wa Tsari, yakakomesha uimla, na kuanzisha serikali ya muda katikati ya kipindi cha mamlaka pacha pamoja na Sovieti) na Mapinduzi ya Oktoba (pia huitwa Mapinduzi ya Wabolsheviki, ambapo Wabolsheviki chini ya Lenin walitwaa madaraka kupitia mapinduzi ya serikali, na hivyo kusababisha kuanzishwa kwa utawala wa Sovieti na kufungua njia kuelekea ujamaa/ukomunisti).

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:

Katika uchanganuzi wa kihistoria na nadharia za mapinduzi (hasa kutoka mitazamo ya Kimaksi kama ya Trotsky, Luxemburg, na wengineo wanaofanya mlinganisho), Mapinduzi ya Ufaransa (1789–1799) mara nyingi huonekana kuwa yanatipisha au kutoa kielelezo cha mwenendo wa matukio ya Urusi. Hatua mbili za Mapinduzi ya Ufaransa zilizotipisha awamu hizi za Urusi ni:

- 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.

  Awamu ya awali ya wastani/ya kikatiba (takribani 1789–1792), inayolingana na Mapinduzi ya Februari. Awamu hii ya Ufaransa ilianza kwa kuvamiwa kwa Bastille, kuitishwa kwa Estates-General/Bunge la Kitaifa, kufutwa kwa mapendeleo ya kifudal, Tamko la Haki za Mwanadamu, na kuanzishwa kwa ufalme wa kikatiba chini ya Girondins na wanamageuzi wa wastani. Iliuangusha ufalme wa kiimla lakini ilihifadhi vipengele vya utawala wa mabepari/kiliberali na miundo ya mamlaka pacha/iliyogombaniwa (mfano, kati ya Bunge na ufalme uliosalia). Vivyo hivyo, Februari 1917 iliukomesha utawala wa Tsari, lakini ilisababisha serikali ya mpito ya kibepari na mamlaka pacha pamoja na Sovieti.

- 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.

  Awamu ya msimamo mkali/Jakobini (takriban 1792-1794, ikijumuisha kuanzishwa kwa Jamhuri ya Kwanza, utekelezaji wa hukumu ya kifo dhidi ya Louis XVI, na Utawala wa Hofu chini ya Robespierre na Wajakobini/Kamati ya Usalama wa Umma) inawiana na Mapinduzi ya Oktoba (ya Bolshevik). Wajakobini walitwaa madaraka kutoka kwa Wagirondi wenye msimamo wa wastani zaidi kupitia hatua za msimamo mkali, walitangaza jamhuri, walikandamiza upingamapinduzi, na kusukuma mapinduzi kuelekea mabadiliko ya kijamii ya kina zaidi na ulinzi dhidi ya vitisho vya ndani na vya nje. Hili linaakisi jinsi Wabolsheviki walivyoangusha serikali ya mpito, wakaimarisha utawala wa kiproletaria/udikteta wa tabaka la wafanyakazi, na kuendeleza ujamaa wa kimapinduzi.

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.

Mifanano hii inasisitiza kwamba mapinduzi mara nyingi hufuata mpangilio fulani: kwanza, uasi mpana dhidi ya utawala wa zamani (ukiongozwa na vikosi vya wastani vya kimabepari), halafu hufuatiwa na unyakuzi wa madaraka ulio mkali zaidi unaofanywa na wenye misimamo mikali ili 'kuokoa' na kuyatia mapinduzi hayo kina zaidi katikati ya msukosuko. Wabolsheviki wenyewe, kwa makusudi, walifuata mfano wa Kifaransa, na waliona uasi wao wa Oktoba kuwa sawa na mapinduzi ya kuchukua madaraka ya Wajakobini—muhimu ili kuzuia mapinduzi-nyume na kutimiza uwezo wa mapinduzi hayo.

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.

Tipolojia hii hujitokeza katika kazi kama vile Historia ya Mapinduzi ya Urusi ya Trotsky (ambayo kwa uwazi hulinganisha hatua ya mamlaka pacha nchini Urusi na mienendo inayofanana nchini Ufaransa) na katika maandiko ya Rosa Luxemburg kuhusu matukio ya Urusi, ambamo anabainisha kwamba kipindi cha kwanza cha Mapinduzi ya Urusi (Machi–Oktoba) hufuata skema ya Mapinduzi ya Kifaransa (na ya Kiingereza), huku kutwaa madaraka kwa Wabolsheviki kukienda sambamba na kupaa kwa Wajakobini.

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 siku zote huonyesha mwisho kwa mwanzo, na anguko la Napoleoni, akiwa mfalme wa kwanza wa kiroho wa kusini, lilifuata alama za njia za mwanzoni mwa mapinduzi, na kwa kufanya hivyo liliwakilisha anguko la Muungano wa Kisovyeti.

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.

Kuporomoka kwa hatua kwa hatua kwa Napoleoni kunalingana kwa karibu na kushuka taratibu kwa Umoja wa Kisovieti na anguko lake la 1991, katika mfumo uleule wa tipolojia ambamo awamu mbili za Mapinduzi ya Ufaransa ziliashiria kimitipo hatua za Februari na Oktoba 1917 za Mapinduzi ya Urusi. Ulinganifu huo unajitanua hadi katika awamu ya uimarishaji baada ya msimamo mkali (Ubonapartizimu) na kuvunjuka kwake kusikoweza kuepukika. Hili linategemea mifumo ya jumla ya kihistoria pamoja na uchambuzi wa Kimaksi (hasa wa Trotsky katika The Revolution Betrayed na maandiko yanayohusiana), ambao humtazama Napoleoni kuwa kielelezo sanifu cha Ubonapartizimu: utawala wa mkono wa chuma unaoibuka baada ya kilele cha msimamo mkali cha mapinduzi, huweka mizani baina ya matabaka, hulinda mafanikio muhimu ya kimuundo ya mapinduzi (wakati huo huo ukikandamiza msukumo wake wa kidemokrasia), hujenga himaya ya kibinafsi yenye sura za kijeshi-kiurasimu, hujitanua kupita kiasi, kisha hupitia kuporomoka kwa awamu kunakopelekea kurejeshwa kwa sehemu kwa utaratibu wa zamani.

## Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Kuinuka kwa Napoleon kwa namna ya Ubonapartizimu kunakwenda sambamba na uimarishaji wa utawala wa Kistalinisti.

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.

Baada ya awamu ya msimamo mkali ya Wajakobini na mwitikio wa Thermidoria (1794), na baada ya Direktorati tete (1795–1799), mapinduzi ya 18 Brumaire ya Napoleoni (1799) yanaanzisha Konsulati, kisha Dola (1804). Anayaweka katika kanuni na kuyaeneza mafanikio ya kimapinduzi ya mabepari (Kanuni ya Napoleoni, mwisho wa mapendeleo ya kifeodali, dola lenye usentralishaji thabiti), lakini anayaweka chini ya utawala wa kiimla, utukufu wa kijeshi, na tabaka teule jipya.

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.

Baada ya awamu ya msimamo mkali ya Wabolsheviki/Oktoba na majaribio ya awali ya Kisovyeti, mmomonyoko wa kiurasimu unaanza (hasa kuanzia katikati ya miaka ya 1920). Kuimarishwa kwa utawala wa Stalin kunashinda Upinzani wa Kushoto, kunalazimisha "ujamaa katika nchi moja," na kuunda udikteta wa kiurasimu wa polisi/kijeshi. Uchumi uliopangwa na mali iliyotaifishwa (mafanikio ya msingi ya Mapinduzi ya Oktoba) vinahifadhiwa lakini vinageuzwa kuwa nyenzo za tabaka lenye upendeleo, huku uanamataifa ukitelekezwa.

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).

Katika visa vyote viwili, nguvu ya mapinduzi "hugandishwa" na kuelekezwa upya katika mamlaka ya dola na upanuzi wake chini ya kiongozi mmoja au aparatasi moja (Trotsky alilitaja waziwazi utawala wa Stalin kuwa aina ya "Ubonapartizimu wa Kisovieti," ulio karibu zaidi na Dola la Napoleon kuliko Konsulati).

## The Step-by-Step Collapse

Anguko la hatua kwa hatua

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.

Huu ndio mpangilio wa msingi—kudidimia si tukio moja la ghafla bali ni mfululizo unaofuatana wa momonyoko unaosukumwa na kujitandaza kupita kiasi, kinzani za ndani, vinamasi vya kijeshi, kupotea kwa udhibiti wa maeneo ya pembezoni, mageuzi yaliyoshindikana, na hatimaye kusambaratika kwa mwisho/urejesho wa mwisho.

## Napoleonic side (1812 to 1815)

Upande wa Napoleon (1812 hadi 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: Uvamizi wa kimaafa wa Urusi—uliofanywa na Grande Armée (wanaume 600,000)—ulipunguzwa pakubwa na changamoto za logistiki, baridi kali ya majira ya baridi, na upinzani. Nukta ya mgeuko wa kimaafa; upotevu mkubwa wa hadhi na nguvu kazi.

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

  1813: Muungano unaundwa dhidi yake; kushindwa huko Leipzig ("Vita ya Mataifa")—kupoteza washirika wa Kijerumani na maeneo ya Kijerumani; himaya yake inaanza kupungua.

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

  1814: Washirika wanaivamia Ufaransa yenyewe; Paris inaanguka; Napoleon anaachia kiti cha enzi na anapelekwa uhamishoni 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: Kurejea kwa muda mfupi (Siku Mia), kushindwa kwa mwisho huko Waterloo; uhamisho wa kudumu kwenda St. Helena; ufalme wa Bourbon ukarejeshwa (kurudishwa nyuma kwa namna ya kihafidhina kwa mafanikio ya mapinduzi, ingawa si kwa ukamilifu—baadhi ya mabadiliko ya kisheria na ya kiutawala yalisalia).

## Soviet side (1970s to 1991)

Upande wa Kisovieti (miaka ya 1970 hadi 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.

  Mwishoni mwa miaka ya 1970 na katika miaka ya 1980: Mkwamo wa kiuchumi (“zastoi” chini ya Brezhnev), uhaba sugu, kusalia nyuma kiteknolojia, na mbio za silaha zinazolemaza dhidi ya Marekani/NATO—kujitandaza kwa kimfumo kupita kiasi huanza kuudhoofisha uchumi kutoka ndani.

- 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: Vita vya Afghanistan - "Vietnam" ya Wasovieti; kinamasi hufyonza rasilimali, morali, na hadhi ya kimataifa (zingatia ulinganifu wa kinaya: Napoleon aliangamizwa nchini Urusi; Umoja wa Kisovieti ulivuja damu katika uwanja wa vita mgumu kupitika na wenye upinzani thabiti).

- 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: mageuzi ya perestroika/glasnost ya Gorbachev (jaribio la "kuokoa" mfumo, kama baadhi ya marekebisho ya awamu za mwishoni za Napoleoni) badala yake hufichua na kuharakisha migongano; nchi satelaiti za Kambi ya Mashariki zinaasi na kujitoa huru (Ukuta wa Berlin unaanguka tarehe 9 Novemba 1989, tawala zinaporomoka kote katika kipindi cha 1989-1990)-kupotea kwa "dola la nje," sawa kabisa na upotevu wa mataifa washirika ya Napoleoni.

- 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: Migogoro ya utaifa ya ndani, jamhuri zinatangaza mamlaka ya enzi kuu; jaribio la mapinduzi la wafuasi wa msimamo mkali la Agosti 1991 linashindwa kwa kishindo kikubwa; Gorbachev ajiuzulu tarehe 25 Desemba 1991; Umoja wa Kisovieti unagawanyika kuwa mataifa 15. Urejesho wa ubepari unafuatia (tiba ya mshtuko ya enzi za Yeltsin, oligarki, ubinafsishaji) - sawa na Marejesho ya Bourbon: vipengele vya tabaka vya kabla ya mapinduzi (au vinavyolingana navyo) vinarudi, vikirejesha nyuma uhusiano kamili wa umiliki wa kimapinduzi huku vikidumisha baadhi ya miundo ya kiutawala.

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.

Katika yote mawili, “himaya” (Mfumo wa Bara wa Kifaransa dhidi ya ushawishi wa Kambi ya Mashariki ya Kisovieti/COMECON) hupasuka kutoka pembezoni kuelekea kiini, uozo wa ndani unazidi kasi, mgogoro wa mwisho hufichua utupu wake, na nguvu za kijamii za zamani hujidhihirisha upya (ufalme/ubepari). Ubonapartizimu hujidhihirisha kuwa hauwezi kudumu - “piramidi iliyosawazishwa juu ya ncha yake,” kama alivyosema Trotsky - kwa kuwa unategemea kukandamiza msingi wa kidemokrasia wa mapinduzi huku ukitetea (lakini ukipotosha) msingi wake wa kiuchumi katikati ya mashinikizo ya nje yenye uadui. Anguko la Muungano wa Kisovieti halikuwa “ghafula” katika mtazamo wa muda mrefu, bali kilele cha uozo wa ndani uliosonga hatua kwa hatua, kama vile himaya ya Napoleon haikutoweka kwa usiku mmoja bali ilimomonyoka kupitia mfululizo wa kushindwa hadi marejesho.

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.

Mwanzo na mwisho wa Ufaransa na Umoja wa Kisovieti vinalingana na ushuhuda wa Mfalme Uzia na Ptolemy. Ptolemy IV Philopator anapata ushindi wa maamuzi katika Vita vya Raphia (217 KK) dhidi ya mfalme wa kaskazini (Antiochus III), lakini “hatatiwa nguvu kwayo”—anafanya amani badala ya kuendeleza faida aliyoipata, anarejea katika anasa na kujitukuza, kisha (kulingana na kumbukumbu iliyohifadhiwa katika 3 Maccabees 1–2) Ptolemy anatembelea Yerusalemu baada ya ushindi wake. Moyo wake ukiwa umeinuliwa, anajaribu kuingia katika Patakatifu pa Patakatifu na kutoa dhabihu yeye mwenyewe—tendo la kunyakua mamlaka na uasi dhidi ya Mungu wa kweli. Anapigwa na Mungu (kupooza), anatiwa aibu, na anageukia kuwatesa watu wa Mungu. Tangu hapo, utawala wake ni wa kudidimia hatua kwa hatua: uozo wa maadili, maasi ya ndani, na kupoteza nguvu hadi kifo chake. Hii ni sawia kabisa na simulizi ya Mfalme Uzia (2 Nyakati 26:16–21), ambaye moyo wake uliinuliwa baada ya mafanikio ya kijeshi; kisha akaingia hekaluni kufukiza uvumba (akinyang’anya makuhani mamlaka yao), naye akapigwa na ukoma katika kipaji cha uso, jambo lililokuwa hukumu ya hadharani, inayoonekana. Tangu wakati huo Uzia aliishi katika utengwa, ametengwa na nyumba ya Bwana, hata kufa kwake—kufa kwa taratibu, kwa kudidimia, badala ya kuangamizwa papo hapo.

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.”

Wote wawili ni wafalme wa kusini ambao kiburi chao hujidhihirisha katika uvamizi hekaluni huko Yerusalemu, kisha kufuatiwa na mwisho wa taratibu unaomomonyoka badala ya anguko la mara moja. Hiki ndicho kiolezo cha kimfano kwa kila “mfalme wa kusini” wa baadaye.

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

1798: Ufaransa Ukawa Mfalme wa Kiroho wa Kusini

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.

Katika “wakati wa mwisho” (1798), Ufaransa wa kiateisti (nguvu iliyokuwa imedhihirisha hivi punde sifa za kiroho za Misri—ukana Mungu wa waziwazi, kama ilivyo katika Ufunuo 11:8) unamsukuma mfalme wa kaskazini (Upapa) kwa kumteka Papa. Napoleoni ni udhihirisho wa kijeshi wa msukumo huo. Ufaransa huvaa taji la kusini mwaka 1798, kwa sababu unakweza roho ile ile ya kiateisti ambayo Misri ya kale iliidhihirisha.

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.

Lakini kama vile Ptolemaio hakuweza “kunufaika ipasavyo na ushindi wake,” vivyo hivyo awamu ya msimamo mkali ya Mapinduzi ya Ufaransa haikuweza kudumisha mafanikio yake, wala kuyapeleka nje kikamilifu. Taji la kusini lasonga mbele wakati falsafa ya ukanamungu inakomaa na kupata sauti mpya ya kiserikali.

## Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Alama za Uongozi wa Kimaendeleo: Napoleon hadi Lenin hadi Stalin

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

Hizi tatu si za nasibu; ni miisho ya hatua kwa hatua—kila moja ikiwakilisha hatua ya ziada katika mkondo wa mfalme wa kusini kuelekea kusambaratika kwake kwa polepole. Napoleon—ishara kuu ya kwanza baada ya 1798. Akiwa mshindi katika Misri (kusini halisi), anajipanua kupita kiasi (kampeni ya Urusi ya 1812 ilikuwa janga lililoanzisha mfululizo wa upotevu wa maeneo ya pembezoni ya himaya yake hatua kwa hatua (1813–1814)), anapata kushindwa la mwisho (Waterloo 1815), na anawekwa uhamishoni mara mbili. Napoleon anawakilisha anguko la hatua kwa hatua, kwa awamu—sawa kabisa na kwa Ptolemy na Uzia.

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 alitwaa taji katika Mapinduzi ya Oktoba ya 1917. “Msukumo” wa Wabolshevik unaendeleza vita dhidi ya utaratibu wa kale (ikiwemo mamlaka ya kidini). Hata hivyo, awamu ya msimamo mkali haiwezi kuimarika; afya ya Lenin mwenyewe inadhoofika mapema, na mfumo unaanza kuingia katika urasimu.

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, muimarishaji (Bonapartismu wa Kisovieti), “anayagandisha” mapinduzi kuwa himaya ya kijeshi-kiurasimu, anayahifadhi mafanikio ya msingi (uchumi uliotaifishwa—mfanano wa kupinga ufeodali sawia na Kanuni ya Napoleon), lakini anauelekeza mamlaka ndani (utakaso) na nje (upanuzi). Hata hivyo moyo umeinuliwa katika ukanamungu; mfumo hauwezi kweli “kunufaika ipasavyo na ushindi wake.” Kujitanua kupita kiasi (Afghanistan—mlinganisho wa Urusi ya Napoleon), kudumaa, mageuzi yaliyoshindikana (perestroika ilikuwa jaribio la mwisho la kukata tamaa), upotevu wa mataifa satelaiti (1989–90 = upotevu wa “washirika”), na kusambaratika kwa mwisho (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).

Kuanguka kwa Umoja wa Kisovieti hakukuwa kwa ghafla—kulikuwa hatua kwa hatua, sawasawa kama dola ya Napoleon ilivyodhoofika hatua kwa hatua na kama utawala wa Ptolemy na Uzziah ulivyosinyaa baada ya wakati wao wa majivuno hekaluni. Mfalme wa kusini wa "kiroho" (uateisti katika umbo la kiserikali) alipokea hukumu yake iliyokawia: akadhoofishwa ndani kwa ndani, akashindwa kudumisha uongo, akafagiliwa mbali na mkondo pinzani wa mfalme wa kaskazini (kuibuka upya kwa Upapa katika ombwe).

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.

Mapinduzi ya Ufaransa (kwa hatua mbili) ni kielelezo cha Mapinduzi ya Urusi (Februari na Oktoba/Bolsheviki). Ubonapartizimu wa Napoleoni na mwanguko wa hatua kwa hatua ni vielelezo vya uimarishaji wa Kistalini na mwanguko wa hatua kwa hatua wa Umoja wa Kisovieti. Haya yote ni utekelezaji wa kisasa wa mkondo wa ‘mfalme wa kusini’ katika Danieli 11, kuanzia kushindwa kwa Ptolemy katika Raphia na kiburi cha hekalu, kupitia dhambi ileile ya Uzia na mwisho wake wa taratibu, hadi Ufaransa mnamo 1798 na mrithi wake mkanamungu (kipindi cha Lenin-Stalin) ambaye hakuweza kujitia nguvu kwa ushindi wake.

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, mwanzilishi mwenye msimamo mkali au mnyakuaji wa mamlaka (sawia na kupaa kwa Wajakobini/Wabolsheviki; awamu ya “msukumo” baada ya 1917, ifananayo na Konsulati ya awali ya Napoleon baada ya Brumaire). Stalin alikuwa mwimarishaji wa aina ya Bonaparte (mjenzi wa himaya ya Kisovieti, utakaso, ushindi wa Vita vya Pili vya Dunia, kilele cha Vita Baridi; moyo wake ukainuka katika ukanamungu, lakini hakuweza kikamilifu “kuimarisha” ushindi huo kwa muda mrefu—upanuzi kupita kiasi ukaanza).

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 alikuwa kiongozi wa kipindi cha “uyeyukaji” baada ya kilele (1953–1964): alimshutumu Stalin (Hotuba ya Siri, 1956), alifichua baadhi ya ufisadi, alijaribu mageuzi yenye mipaka, lakini alishindwa kutatua migongano ya kimfumo. Hili linafanana na hatua ya “Thermidorian” au awamu ya mapema ya kudorora—utawala wa hofu ukilegezwa huku muundo wa msingi wa ukanamungu ukiendelea kuwepo, na hadhi ikiyeyuka (kwa mfano, fedheha ya Mgogoro wa Makombora wa Kuba wa 1962 inaakisi mashindwa madogo ya Napoleoni kabla ya yale makubwa).

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 alikuwa mwanamageuzi aliyekuwa katika hali ya kukata tamaa (1985–1991), akiwa na perestroika (marekebisho ya muundo) na glasnost (uwazi) kama juhudi za mwisho kabisa za “kuokoa” mfumo; lakini ziliuharakisha anguko—kupotea kwa Kambi ya Mashariki (Ukuta wa Berlin, 1989), na maasi ya ndani. Hili ndilo kiashirio kilicho wazi zaidi cha “mwisho unaoendelea hatua kwa hatua”: sawa na majaribio ya mwishomwisho ya marekebisho ya Napoleon kabla ya uvamizi wa 1814, au kudidimia kulikodumu kwa Ptolemy/Uzia baada ya kiburi cha hekaluni. Mkataba wa kikanisa/mkutano wa 1989 wa Gorbachev na Papa Yohane Paulo II (mfalme wa kaskazini) unaashiria kushindwa kwa kiroho—ateizimu wa mfalme wa kusini ukipisha kuibuka upya kwa upapa.

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 alikuwa mhusika wa mwisho katika mchakato wa kuvunjika (kuanzia 1991) aliyeongoza upinzani dhidi ya mapinduzi ya Agosti 1991, akawa rais wa Urusi, akasimamia kuvunjika kwa USSR (Desemba 1991), akaendesha ubinafsishaji wa ‘tiba ya mshtuko’, na kurejesha ubepari. Anadhihirisha mwisho wenye machafuko na urejesho wa sehemu wa vipengele vya kabla ya mapinduzi (ubepari wa kioligarki, mfano wa kurejea kwa Wabourbon baada ya Napoleoni). Jumba la kifalme la mfalme wa kusini linafagiliwa mbali, likitimiza ushindi wa kisulisuli wa kaskazini wa Danieli 11:40 (Upapa kupitia muungano na Marekani).

The typology emphasizes lingering, step-by-step judgment rather than instant fall, just as Ptolemy IV’s Raphia victory led to pride, temple intrusion, divine striking, and slow decay; Uzziah’s leprosy isolation until death; Napoleon’s phased losses (Russia, Leipzig, Paris, Elba, Waterloo). The Soviet line identifies the peak strength under Stalin, the progressive hollowing during Khrushchev’s thaw that exposes the cracks in the system. Then the Brezhnev-era stagnation and then Gorbachev’s reforms become accelerants; Yeltsin’s era completes the sweep (USSR dissolved, atheism’s governmental form ends). The “heart lifted up” manifests across the line (atheistic defiance), but none “makes the most of victory.”

Tipolojia inasisitiza hukumu ya kukawia, ya hatua kwa hatua, badala ya anguko la papo hapo, kama vile ushindi wa Ptolemaio IV katika Raphia ulivyopelekea kiburi, uvamizi wa hekalu, pigo la Kimungu, na kudhoofika polepole; kutengwa kwa Uzia kwa ukoma hadi kufa; hasara za hatua kwa hatua za Napoleoni (Urusi, Leipzig, Paris, Elba, Waterloo). Mfululizo wa Kisovieti unatambua kilele cha nguvu chini ya Stalin, pamoja na upungufu wa ndani unaoongezeka hatua kwa hatua wakati wa Ulegevu wa Khrushchev unaofichua nyufa za mfumo. Kisha kudorora kwa enzi ya Brezhnev, na baadaye mageuzi ya Gorbachev, huwa vichocheo vinavyoharakisha; enzi ya Yeltsin inakamilisha kufagiliwa kwa jumla (USSR yavunjwa, umbo la kiserikali la ukanamungu linakoma). “Moyo uliinuliwa” hujidhihirisha katika mfululizo wote (uasi wenye ukanamungu), lakini hakuna anayefanya “matumizi kamili ya ushindi.”

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.

Mwisho wa wafalme wa kusini hutokea hatua kwa hatua; maangamizi ya Shetani yalianza msalabani, na hatimaye anapelekwa uhamishoni kwa miaka elfu moja, kisha anakufa.

> 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.

> Nikaona malaika akishuka kutoka mbinguni, akiwa na ufunguo wa shimo lisilo na mwisho na mnyororo mkubwa mkononi mwake. Akamshika yule joka, yule nyoka wa zamani, ambaye ni Ibilisi na Shetani, akamfunga kwa miaka elfu moja; akamtupa katika shimo lisilo na mwisho, akamfungia humo, akaweka muhuri juu yake, asipate tena kuwadanganya mataifa, hata miaka elfu moja itakapotimia; na baada ya hayo hana budi kufunguliwa kwa muda mchache.

> 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.

> Nikaona viti vya enzi, nao wakaketi juu yake, na mamlaka ya kuhukumu ikatolewa kwao; tena nikaona roho za wale waliokatwa vichwa kwa ajili ya ushuhuda wa Yesu na kwa ajili ya Neno la Mungu, na ambao hawakumsujudia yule mnyama, wala sanamu yake, wala hawakupokea chapa yake katika vipaji vya nyuso zao, wala katika mikono yao; nao wakaishi na kutawala pamoja na Kristo miaka elfu moja. Lakini waliosalia miongoni mwa wafu hawakuishi tena hata ile miaka elfu moja ilipokwisha.

> 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.

> Huu ndio ufufuo wa kwanza. Heri na mtakatifu yeye aliye na sehemu katika ufufuo wa kwanza: juu ya hao mauti ya pili haina mamlaka, bali watakuwa makuhani wa Mungu na wa Kristo, nao watatawala pamoja naye miaka elfu moja.

> 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.

> Na miaka elfu itakapokwisha, Shetani atafunguliwa kutoka gerezani kwake, naye atatoka kwenda kuwadanganya mataifa walioko katika pembe nne za dunia, Gogu na Magogu, ili kuwakusanya pamoja kwa vita; hesabu yao ni kama mchanga wa bahari. Wakapanda juu juu ya uso wa nchi, wakaizunguka kambi ya watakatifu, na mji ule upendwao; na moto ukashuka kutoka kwa Mungu kutoka mbinguni, ukawateketeza. Na yule Ibilisi aliyewadanganya akatupwa katika lile ziwa la moto na kiberiti, ambamo yumo yule mnyama na yule nabii wa uongo; nao wataeteswa mchana na usiku hata milele na milele. Ufunuo 20:1-10.

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

Tutaendelea na mazingatio yetu kuhusu Mfalme wa Kusini katika Danieli sura ya kumi na moja, aya ya kumi na moja hadi kumi na tano, katika makala inayofuata.

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.

Jarida The Time of the End lilichapishwa mwaka 1996, nalo linawakilisha unabii wa kitabu cha Danieli ambao uliondolewa muhuri mwaka 1989. Hivi karibuni jarida hilo lilisomwa na ChatGPT, na ChatGPT akaombwa kutathmini nafasi ya Ukraine katika historia ya aya ya arobaini iliyowakilishwa katika jarida hilo. Yafuatayo ni mchanganuo wa jarida hilo ambalo limekuwa katika kumbukumbu za umma kwa miaka thelathini. Kifungu cha kwanza kutoka katika maandishi ya Ellen White kilichomo katika jarida hilo ni Testimonies, juzuu ya 9, 11.

## Overview: Ukraine in the Prophetic Framework

Muhtasari: Ukraina katika Mfumo wa Kinabii

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.

Ndani ya muhtasari wa kinabii wa jarida kuhusu Danieli 11:40–45, Ukraine inajadiliwa kuhusiana na kuanguka kwa Umoja wa Kisovieti na pambano kati ya Upapa (mfalme wa kaskazini) na ukomunisti usioamini kuwako kwa Mungu (mfalme wa kusini). Ukraine inawasilishwa kama medani muhimu ya mapambano ya kidini na ya kisiasa-kijiografia katika hatua za mwisho za vita vya uwakala, hasa kuhusiana na Kanisa Katoliki la Ukraine na kuhalalishwa kwake baada ya miongo kadhaa ya kukandamizwa chini ya utawala wa Kisovieti.

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.

Jarida hilo linawasilisha Ukraine kama sehemu ya utimizwaji mpana wa unabii wa Danieli 11:40, likielezea kufagiliwa mbali kwa mfalme wa kusini kupitia muungano wa Vatikani na Marekani. Ukraine inaonyeshwa kama ushahidi wa kudhoofika kwa ukanamungu wa Kisovieti na kuibuka upya kwa ushawishi wa Kikatoliki katika Ulaya ya Mashariki.

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

Ukraini katika vita kati ya mfalme wa kaskazini na mfalme wa kusini

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).

Jarida hilo hufundisha kwamba mfalme wa kusini ni ukanamungu, uliodhihirishwa kwanza na Ufaransa (1798) na baadaye na Urusi ya Kisovieti. Mfalme wa kaskazini ni Upapa, na Danieli 11:40 hueleza vita vya kiroho vinavyoanza mwaka 1798 na kutamatika katika anguko la Umoja wa Kisovieti mwaka 1989. Ukraine inaonekana katika muktadha huu kama sehemu ya kambi ya Kisovieti iliyofagiwa mbali katika utimilifu wa Danieli 11:40. Chapisho hilo linawasilisha anguko la Umoja wa Kisovieti kuwa hatua ya kwanza katika uponyaji wa jeraha la mauti la Upapa (Ufunuo 13).

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

Ukandamizaji wa Kanisa Katoliki la Kiukraini (Vyanzo Vilivyonukuliwa)

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

Jarida hilo linajumuisha nyaraka za kidunia kuhusu mateso ya Wakatoliki chini ya utawala wa Kisovieti.

From Time Magazine, December 4, 1989:

Kutoka Jarida la Time, tarehe 4 Desemba 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.”

> Baada ya Vita vya Pili vya Dunia, mateso makali lakini kwa ujumla yasiyo na umwagaji mkubwa wa damu yalisambaa hadi Ukraina na kambi mpya ya Kisovyeti, yakaathiri mamilioni ya Wakatoliki wa Kirumi na Waprotestanti, pamoja na Waorthodoksi.

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

Ukraine imetambuliwa kuwa eneo kuu ambapo Ukatoliki ulikandamizwa chini ya utawala wa ukomunisti.

## Legalization of the Ukrainian Catholic Church

Uhalalishaji wa Kanisa Katoliki la Kiukraini

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

Msisitizo mkuu katika mjadala kuhusu Ukraina ni uhalalishaji wa Kanisa Katoliki la Kiukreni lililopigwa marufuku kwa muda mrefu.

From Life Magazine, December 1989:

Kutoka Jarida la 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.”

> Maaskofu wapya watatu wa Kanisa Katoliki wameteuliwa hivi karibuni nchini Chekoslovakia. Na mwezi huu Gorbachev anakutana na Papa Yohane Paulo wa Pili wakati wa ziara nchini Italia—mkutano wa kwanza wa ana kwa ana kati ya viongozi wa Kremlini na wa Vatikani. Vikao hivyo vinaweza kupelekea kuhalalishwa kisheria kwa Kanisa Katoliki la Kiukreni lililopigwa marufuku kwa muda mrefu katika Umoja wa Kisovyeti (U.S.S.R.).

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

Kutoka U.S. News & World Report, 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.”

> Ufufuo wa uhuru wa dini unatarajiwa kujumuisha kuondolewa kwa marufuku rasmi dhidi ya Kanisa Katoliki la Ukraine lenye waumini milioni tano, ambalo limesalia katika maficho tangu mwaka 1946, wakati Stalin alipoamuru liingizwe ndani ya Kanisa la Kiorthodoksi la Urusi. Kufanikisha upatikanaji wa hadhi ya kisheria kwa Kanisa la Kiukraine kumekuwa lengo kuu la 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.

Jarida hilo linawasilisha hili kuwa ushahidi wa kudhoofika kwa udhibiti wa kiateisti na wa kurejeshwa kwa mamlaka za Kikatoliki. Jambo hilo linatambuliwa kuwa matokeo ya moja kwa moja ya shinikizo la kidiplomasia la Vatikani, na hatua muhimu katika utimilifu wa Danieli 11:40 inawekwa wazi, huku Ukraina ikiwasilishwa kama mfano dhahiri wa Upapa kurejesha ushawishi katika maeneo ya zamani ya kikomunisti.

## Ukraine as Evidence of the Papacy’s Advance

Ukraina kama Uthibitisho wa Maendeleo ya Upapa

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.”

Anguko la ukomunisti si tu mabadiliko ya kisiasa bali ni ushindi wa kiroho dhidi ya ukanamungu, kusonga mbele kwa Upapa katika medani ya kijiopolitiki, na mwanzo wa kurejea kwa Upapa katika ukuu wa ulimwengu. Ukraine inakuwa utafiti kifani katika kuvunjwa kwa ukandamizaji wa kidini wa Kisovieti na ushindi wa kimkakati wa Roma katika Ulaya ya Mashariki. Hii inawakilisha mgeuko unaoonekana kutoka kwa ukanamungu uliolazimishwa hadi kwa mamlaka ya Kikatoliki yaliyorejeshwa, na kuhalalishwa kisheria kwa Kanisa Katoliki la Kiukreni huchukuliwa kuwa uthibitisho wa kinabii kwamba mfalme wa kaskazini alikuwa akimfagia mbali mfalme wa kusini "kama kisulisuli."

## Ukraine and the Broader Prophetic Sequence

Ukraina na mfuatano mpana zaidi wa kiunabii

1. 1. 1798 – Papacy receives deadly wound.

   1798 - Upapa unapokea jeraha la mauti.

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

   1917 - Ukanamungu unahamia nchini Urusi (Mapinduzi ya Bolshevik).

3. 3. 1989 – Soviet Union collapses.

   1989 - Umoja wa Kisovieti unasambaratika.

4. 4. Ukraine – Catholic Church legalized.

   Ukraina - Kanisa Katoliki limehalalishwa kisheria.

5. 5. Papacy regains geopolitical influence.

   Upapa unarejesha tena ushawishi wake wa kijiopolitiki.

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

   Marekani hatimaye huingia chini ya ushawishi wa Kipapa (Danieli 11:41).

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

   Ulimwengu mzima unafuata (Danieli 11:42-43).

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

Ukraina inaweza kuainishwa katika hatua za 3-4 kama sehemu ya mpito kati ya ateizimu wa Kisovieti na ushawishi wa Kipapa uliorejeshwa.

## Sources Referenced in Ukraine Discussion

Vyanzo vilivyorejelewa katika majadiliano kuhusu Ukraine

- Jeff Pippenger (primary theological framework)

  Jeff Pippenger (mfumo wa msingi wa kiteolojia)

Spirit of Prophecy

Roho ya Unabii

- The Great Controversy

  Pambano Kuu

- Selected Messages

  Ujumbe Teule

- Testimonies for the Church

  Ushuhuda kwa Kanisa

Secular Press

Vyombo vya habari vya kisekula

- Time Magazine

  Jarida la Time

- Life Magazine

  Jarida la Life

- U.S. News & World Report

  Habari za Marekani na Ripoti ya Ulimwengu

Ukraine is mentioned in connection with:

Ukraini imetajwa kuhusiana na:

- Post-WWII Catholic persecution

  Mateso dhidi ya Wakatoliki baada ya Vita vya Pili vya Dunia

- Underground survival of the Ukrainian Catholic Church

  Kuendelea kuwepo kwa siri kwa Kanisa Katoliki la Kiukraina

- Gorbachev–Vatican diplomacy

  Diplomasia kati ya Gorbachev na Vatikani

- Legal restoration of Catholic hierarchy

  Urejeshwaji wa kisheria wa hierarkia ya Kanisa Katoliki

## Summary of Ukraine’s Role in the Newsletter

Muhtasari wa Jukumu la Ukraine katika Biuleteni

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

Ukraina ilikuwa ngome ya Ukatoliki uliokandamizwa chini ya uateisti wa Kisovieti. Uhalalishaji wa Kanisa Katoliki la Kiukraina ulitoa ishara ya kudhoofika kwa Mfalme wa Kusini. Ushawishi wa Vatikani nchini Ukraina ulidhihirisha kuibuka upya kwa Upapa, na mabadiliko ya kidini ya Ukraina yalitumika kama ushahidi dhahiri kwamba Danieli 11:40 lilikuwa likitimia. Matukio yaliyohusu Ukraina yalikuwa sehemu ya hatua ya kwanza katika kuponywa kwa jeraha la mauti la Upapa. Kwa hiyo, Ukraina haiwasilishwi kama tukio la kisiasa lililojitenga, bali kama kiashirio cha kinabii ndani ya harakati za mwisho za Danieli 11.

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