Article

# Panium - Number Eighteen

Panium - Inombolo Yeshumi Nesishiyagalombili

Three Times 250

Kathathu 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.

Manje sizobhekana nezinye zezingqikithi zevesi leshumi nambili likaDaniyeli ishumi nanye, bese kuthi ngemva kwalokho, sifake imigqa emithathu yeminyaka engu-“250” emlandweni wamavesi eshumi nanye kuya kweleshumi nanhlanu, owagcwaliseka empini yasePanium ngo-200 BC. Umugqa weminyaka engu-“250” owaqala ngo-457 BC uphela ngo-207 BC phakathi nenkathi eqala ngempi yaseRaphia futhi iphele ngempi yasePanium. Iminyaka engu-“250” emgqeni kaNero iphela ngomlando wezinyathelo ezintathu zikaConstantine, omelelwa yiminyaka engu-313, 321 no-330. Iminyaka engu-“250” yase-United States iphela ngoJulayi 4, 2026.

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

Ulayini lukaNero lumelela umlando wesikhathi sokuvivinywa kwesithombe sesilo, kuqala e-United States, bese kuba semhlabeni. Ulayini ka-457 BC ubeka uTrump endaweni emaphakathi ngokwezempi phakathi kwezimpi ezimbili. Isikhathi esiqala ngo-1776 naso siphawula indawo emaphakathi yobumongameli bokugcina bukaTrump. Ukuze sibeke le migqa endaweni yayo efanele, sizoqala sixoxe ngevesi leshumi nambili, kanye nokubhujiswa kweRussia noPutin. Bese kuba imigqa emithathu yeminyaka ethi “250”, bese kuba ulayini wobukhosi bamaHasmonean. Uma leyo migqa isibekiwe, sizobeka uPetru ehambisana nePanium. Uma leyo migqa isisendaweni yayo, kufanele sikwazi ukubona ukuthi umlayezo kaJulayi 18, 2020 kufanele ulungiswe futhi umenyezelwe kanjani, nokuthi ungumyalezo wencwadi kaJoweli.

## King Uzziah of Judah & Ptolemy King of Egypt

Inkosi u-Uziya yakwaJuda noPtolemy, inkosi yaseGibhithe

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.

Umlando owagcwalisa ivesi leshumi nanye empini yaseRaphia uyahambisana nomlando wenkosi u-Uziya. Lapho u-Isaya ehlanzwa futhi enikwa amandla okumemezela umyalezo wemvula yokugcina, ukubizwa kwakhe kwafika ngonyaka inkosi u-Uziya eyafa ngawo.

> 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.

> Ngonyaka inkosi u-Uziya eyafa ngawo nami ngabona iNkosi ihlezi esihlalweni sobukhosi, iphakeme futhi iphakanyisiwe, nomsila wengubo yayo wagcwala ithempeli. Isaya 6:1.

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

Ukufa kuka-Uziya kwandulelwa ukuhlubuka akubonakalisa, okwakuhambisana futhi kuvumelana nokuhlubuka kukaPtolemy ngemva nje kokunqoba empini yaseRaphia. U-Uziya noPtolemy bayizimpawu zenkosi yaseningizimu inhliziyo yayo ephakanyisiwe, ehlubukayo ngokufuna ukuhlanganisa amandla ayo ombuso negunya lesonto. Lapho u-Uziya ezama ukuhlanganisa isonto nombuso, uchoko olwalusebunzini bakhe lwaba yisifaniso sophawu lwesilo.

> 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.

> Ingelosi yesithathu yabalandela, ikhuluma ngezwi elikhulu, ithi: Uma umuntu ekhuleka kuso isilo nasesithombeni saso, emukela uphawu lwaso ebunzini bakhe noma esandleni sakhe, naye uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele naphambi kweWundlu. Nomusi wokuhlushwa kwabo uyenyuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, labo abakhuleka kuso isilo nasesithombeni saso, nalowo nalowo owamukela uphawu lwegama laso. IsAmbulo 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.

Khona-ke u-Uziya umelela ukufa okuqhubekayo kusukela esikhathini somzamo wakhe wokuvukela wokuhlanganisa ibandla nombuso. Emva kwalokho umelela ukubusa ngokubambisana okungenamandla nendodana yakhe iminyaka eyishumi nanye. U-Uziya waphila iminyaka eyishumi nanye emva kokuvukela kwakhe. Ukuqala kokuvukela kwakhe kufanekisela umthetho weSonto, lapho ibandla nombuso kuhlanganiswa khona futhi kuphoqelelwa uphawu lwesilo. Eminyakeni eyishumi nanye kamuva wafa, emelela ukuphela kokubusa kwakhe njengenkosi yombuso waseningizimu wakwaJuda, owawuyizwe elikhazimulayo, elaliyi-United States.

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

Ngokobudlelwane besiprofetho noPtolemy, u-Uziya umele uJuda, izwe elikhazimulayo nobuProthestani obuhlubukileyo, kanti uPtolemy umele iGibhithe, elingamandla kadrako, inkolo yalo ingukukhonza imimoya. Lapho la makhosi amabili ebhekwa njengemigqa ehambisanayo, u-Uziya uyayeka ukuba ngumfanekiso wezwe elikhazimulayo, bese kuthi kanye ndawonye babe uphawu lwezizwe ezimbili. IGibhithe noJuda bayizimpawu zezinkolo zokukhonza imimoya nobuProthestani obuhlubukileyo. Bayisibonakaliso sombuso nebandla. Ubugagu bombuso nobugagu bebandla abakumelayo lapho behlelwa ndawonye njengophawu olulodwa buqukethe izizwe ezimbili, njengamaMede namaPheresiya, njengaseGibhithe naseSodoma yakwaFrance, njengasezimpondweni zase-United States zobuRiphabhulikhi nezobuProthestani, njengemibuso yasenyakatho naseningizimu ka-Israyeli noJuda, kanye neRoma yobuhedeni neRoma yobupapa. Njengophawu lwemibuso emibili, baboshwe ndawonye ngokwesiprofetho ngethempeli laseJerusalema lapho kokubili u-Uziya noPtolemy bafuna khona ukuhlabela umhlatshelo ethempelini laseJerusalema. Izizwe ezimbili ezivukela indlu engcwele efanayo.

It is important to notice that the rebellion of both kings was in relation to the temple at Jerusalem, which is a symbol of the temple where Daniel saw Christ in chapter ten. Both these king’s histories align at the Ukrainian War, and in so doing they begin their testimony in 2014. They both were lifted up with military victories represented by the battle of Raphia in verse eleven. Raphia marks the borderland of the sixth kingdom of Bible prophecy and the threefold union of the Sunday law. It is also the border of the transition of the church militant unto the church triumphant.

Kubalulekile ukuqaphela ukuthi ukuhlubuka kwawo womabili amakhosi kwakuhlobene nethempeli laseJerusalema, eliwuphawu lwethempeli lapho uDaniyeli abona khona uKristu esahlukweni seshumi. Imilando yawo womabili la makhosi ihlangana eMpini yase-Ukraine, futhi ngokwenza kanjalo aqala ubufakazi bawo ngo-2014. Womabili aphakanyiswa ngokunqoba kwezempi okumelelwa yimpi yaseRafiya evesini lelishumi nanye. IRafiya iphawula umngcele wombuso wesithupha wesiprofetho seBhayibheli kanye nenyunyana ephindwe kathathu yomthetho weSonto. Futhi ingumngcele wenguquko yokusuka ebandleni elilwayo ukuya ebandleni elinqobayo.

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.

Ngemva kuka-2014, inkosi ecebe kunazo zonke yamemezela inhloso yayo yokungenela ukhetho lukamongameli ngo-2015. Ngo-2020 inkosi ecebe kunazo zonke, emele uphondo lweRiphabhulikhi, yamukela inxeba lwayo elibulalayo elalizophinde liphiliswe kamuva. Ngo-2022 impi yase-Ukraine yanda ngamandla. UTrump wayesebuya-ke ekugcwalisekeni kwevesi leshumi nantathu, okhethweni luka-2024. NgoJulayi ka-2023, kwakhala izwi ehlane. NgoDisemba 31, 2023, uphondo lwamaProthestani lwavuswa, njengalokhu kwenzeka nophondo lweRiphabhulikhi okhethweni luka-2024, lapho uTrump ebuya; kwathi-ke ngo-2025 ukuvivinywa kwesisekelo kwaphela ngokufika kokuvivinywa kwethempeli.

## 1989

1989

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

Amaqiniso avulwayo ngo-1989 ayemacala amabili. Ukufana kweziprofetho kweminyakazo yokuvuselela kanye namavesi ayisithupha okugcina kaDaniyeli ishumi nanye kwavulwa ngaso leso sikhathi. Kukhona imithetho ethile yesiprofetho eyasetshenziswa ukumisa umlayezo wokuqala wevesi lamashumi amane. Amanye awo lawo maqiniso manje ayisihluthulelo somlando ofihlekile walelo kanye lelo vesi lapho kwatholakala khona lawo magugu esiprofetho. Ngizoninika isibonelo.

In 1989, there was no unified understanding in Adventism as to what the last six verses of Daniel represented. That lack of unification was twofold. There was no consensus of the meaning of the verses. Those who professed to have understanding of the verses presented human ideas mixed the theology of apostate Protestantism and Catholicism, the birthright heritage they received from their forefathers of the rebellion of 1863, when they fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion. Those individual ideas of what the verses were private interpretations, at best. Their ideas of the verses were either contradictory to basic prophetic application, and often contrary to the very premise they themselves identified of the verses.

Ngo-1989, ebu-Adventist kwakungekho ukuqonda okuvumelanayo mayelana nalokho amavesi ayisithupha okugcina kaDaniyeli ayemelela khona. Lokho kuntuleka kokuvumelana kwakuphindwe kabili. Kwakungekho ukuvumelana ngencazelo yalawo mavesi. Labo ababebanga ukuthi banokuqonda ngalawo mavesi baveza imibono yabantu exhube nesayensi yenkolo yobuProthestani obuhlubukileyo nobuKatolika, okuyifa lobuzibulo abalithola koyise bokuhlubuka kwango-1863, lapho bagcwalisa indima yomprofethi ongalaleliyo ekuhlubukeni okuyisisekelo kukaJerobowamu. Leyo mibono yomuntu ngamunye mayelana nalokho lawo mavesi ayeyikho, yayingukuhunyushwa okuyimfihlo, okungcono kakhulu. Imibono yabo ngalawo mavesi yayiphikisana noma nezimiso eziyisisekelo zokusetshenziswa kwesiprofetho, futhi kaningi yayiphambene nesisekelo uqobo lwabo ababesisungule mayelana nalawo mavesi.

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!

Esikubonile kula mavesi kwakuyiqonda okuvumelanayo kwamavesi onke ayisithupha. Kwakuwukuvumelana kwesigijimi esakubonayo okwangikhuthaza ukuba ngiveze ukuqonda kwami, ngisho nalapho ngangazi ukuthi bonke ubu-Adventist babekwenqaba engangikuqonda. Lokho esakuqonda ngalawo mavesi kwashicilelwa okokuqala ngo-1996, futhi ukuqonda okwabekwa lapho kuye kwaqhubeka kuqina kuphela njengoba isikhathi siqhubekile sidlula eminyakeni engamashumi amathathu!

If you consider the very first reference in the magazine The Time of the End, you find Testimonies, volume 9, page 11. Five years before 9/11, the magazine starts with 9/11. One of those understandings that encouraged me was in understanding that at “the time of the end” in verse forty, the kings of the north and south were spiritual, not literal powers. At that time, I already knew that Sister White said that the books of Daniel and Revelation are the same book, and that the same line of prophecy that is in Daniel, is taken up by John in the Revelation. I had found that in Revelation eleven, which was fulfilled in the history surrounding the time of the end in 1798; Sister White’s commentary upon the chapter clearly teaches that France was spiritual Egypt, and she was just as clear that in Revelation seventeen, the whore upon the beast was spiritual Babylon.

Uma ucabangela isikhombo sokuqala ngempela kumagazini othi The Time of the End, uthola ukuthi yi-Testimonies, volume 9, page 11. Eminyakeni emihlanu ngaphambi kuka-9/11, lo magazini uqala ngo-9/11. Enye yalezo ziqondiso ezangikhuthaza kwakusekuqondeni ukuthi “ngesikhathi sokuphela” evesini lamashumi amane, amakhosi asenyakatho naseningizimu ayengamandla angokomoya, hhayi angokoqobo. Ngaleso sikhathi, ngangisengazi kakade ukuthi uDade White wathi izincwadi zikaDaniyeli neSambulo ziyincwadi efanayo, nokuthi umugqa ofanayo wesiprofetho okukuDaniyeli, ulandwa nguJohane eSambulweni. Ngangitholile ukuthi eSambulweni ishumi nanye, esagcwaliseka emlandweni owawuzungeze isikhathi sokuphela ngo-1798; ukuphawula kukaDade White ngaleso sahluko kufundisa ngokusobala ukuthi iFrance yayiyiGibhithe elingokomoya, futhi wayecace ngokufanayo ukuthi eSambulweni ishumi nesikhombisa, isifebe phezu kwesilo kwakuyiBhabhiloni elingokomoya.

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.

Ukuhlonzwa kukaDade White kwalawo mandla amabili kuseThe Great Controversy, futhi lawo mazwana ahlanganisa ndawonye ubufakazi bukaJohane nobukaDaniyeli. Incazelo yenkosi yaseningizimu kuDaniyeli isahluko seshumi nanye ingamandla alawula iGibhithe, futhi inkosi yasenyakatho ingamandla alawula iBhabhiloni. Ukuthi iBhayibheli noMoya wesiprofetho basebenza ngokuvumelana ekumiseni iqiniso ngokuhlanganisa uDaniyeli neSambulo ukuze kuqinisekiswe lelo phuzu, kwakuyinto engangingasoze ngayinikela kunoma yimuphi umfundisi wezenkolo ophambukisiwe, noma umholi ophambukisiwe ozibeke yena ngokwakhe wenkonzo ezimele.

To understand Ptolemy and Uzziah as symbols of the battle of Raphia and the fallout that occurs after their hearts are lifted up, is to be governed by the fact that Ptolemy represents the dragon power who defeats the proxy power of Rome, only to lose to the proxy power who had defeated Ptolemy in verse ten and in 1989. The historical distinctions are purposeful and important.

Ukuqonda uPtolemy no-Uziya njengezimpawu zempi yaseRafiya nemiphumela evela ngemva kokuba izinhliziyo zabo ziphakanyisiwe, kungukuvunyelwa ukubuswa yiqiniso lokuthi uPtolemy umelela amandla kadrako anqoba amandla amele iRoma, kodwa kamuva ehlulwa yilawo mandla amele ayenqobe uPtolemy evesini leshumi nango-1989. Umehluko womlando wenziwe ngenhloso futhi ubalulekile.

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

Uziya wamukela uphawu lwesilo lapho ezama ukuhlanganisa ibandla nombuso, u-Uziya uyilizwe elikhazimulayo, kanti izwe elikhazimulayo laliyimpikiswano enkulu ekuqaleni komlayezo ngo-1989. Ingabe izwe elikhazimulayo yi-United States, noma ngabe yibandla lama-Seventh-day Adventist? Labo ababesebambelele ngaleso sikhathi emcabangweni oyiphutha wokuthi izwe elikhazimulayo yibandla lama-Adventist, kanye nanoma yibaphi abasawubambayo nanamuhla—babengaphikisa ngokuthi intaba engcwele ekhazimulayo yevesi lamashumi amane nanhlanu ngokusobala yayiyibandla likaNkulunkulu, ngakho lokho kwakusho kubo ukuthi intaba nezwe kwakuyisifanekiselo esifanayo. Ukucabanga komuntu okujwayelekile, ngicabanga kanjalo.

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

Uziya uyizwe elikhazimulayo, kanti uPtolemy unguGibhithe. Uziya, njengelizwe elikhazimulayo, unezimpondo ezimbili zobuProthestani nobuRiphabhulikhi. Ukubonakaliswa kwezombusazwe kukaPtolemy ubuKhomanisi nezinhlobo zabo ezehlukene, kanti ukubonakaliswa kwakhe ngokwezenkolo ubuMoya nezinhlobo zabo ezehlukene. Esinye isici samandla kadrako siwukuthi ayinhlangano yamazwe ahlangene, kodwa umprofethi wamanga, oyizwe elikhazimulayo, uyisizwe esisodwa esinezimpondo ezimbili.

Daniel eleven verse forty established that the United States was the proxy power of the papacy when the Soviet Union was swept away in 1989. This truth aligns with the role of the two-horned earth beast of Revelation thirteen, for the two books are the same.

UDaniyeli isahluko 11 ivesi 40 wamisa ukuthi i-United States yayiwumbuso osebenzela upapa njengommeleli ngenkathi iSoviet Union ikhukhuleka yasuswa ngo-1989. Leli qiniso lihambisana nendima yesilo somhlaba esinezimpondo ezimbili sesAmbulo 13, ngoba lezi zincwadi ezimbili ziyafana.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Ngase ngibona esinye isilo siphuma emhlabeni; sasinezimpondo ezimbili ezinjengezewayini, kepha sakhuluma njengodrako. Sisebenzisa wonke amandla esilo sokuqala phambi kwaso, senza ukuba umhlaba nabahlali bawo bakhonze isilo sokuqala, esasilimele ngenxeba elibulalayo kodwa laphulukiswa. IsAmbulo 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.”

IsAmbulo seshumi nantathu ikhomba i-United States njengamandla asebenzela iPapa njengommeleli wayo, ngoba isilo sasemhlabeni “sisebenzisa onke amandla a” isilo esiphuma olwandle esasifikile “phambi kwaso.” Evesini lesibili udrako wobuRoma bamaqaba wayinika iPapa amandla ayo, isihlalo sayo sobukhosi, negunya elikhulu. Igama elihunyushwe ngokuthi “amandla” lisho amandla, kodwa evesini leshumi nambili kusetshenziswe elinye igama elihunyushwe ngokuthi “amandla,” elisho “igunya elidluliselwe.”

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.

I-United States ingamandla omele i-papacy, yona eyafaniswa neRoma yobuhedeni, eyayinikeza i-papacy ukusekela kwayo kwezempi nokwezomnotho njengoba kubekiwe evesini lesibili. Ngokwenza kanjalo, iRoma yobuhedeni yafanekisa i-United States, nayo eyayizonikela “ngezinqola zayo, ngemikhumbi nangabagibeli bamahhashi” ukuze yenze umsebenzi ongcolile wamandla obupapa.

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.

Ngenkathi izimpi ezintathu zamavesi eshumi, eleshumi nanye, neleshumi nanhlanu zigcwaliseka emlandweni, u-Antiochus Magnus wayekhona kuyo yonke leyo mpi. Leli qiniso likhomba ukuthi amandla amelwe kulezo zimpi ezintathu angamandla amele isilo, ngokuba kuhlale kungu-Antiochus, futhi u-Antiochus ngo-1989 wayengamandla amele i-United States.

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

Izimpi ezintathu eziholela emthethweni weSonto wangeSonto wevesi leshumi nesithupha zithwala uphawu luka-Alfa no-Omega, kanye nesakhiwo seqiniso. Kuyi-United States empini yokuqala nasempini yesithathu, okukhomba i-alfa ne-omega empini yokuqala neyokugcina. Izimpi ezintathu eziholela emthethweni weSonto wangeSonto wevesi leshumi nesithupha nazo zithwala uphawu lweqiniso. Umbuso omele omunye, iNazi Ukraine, uyimpi ephakathi emele ukuhlubuka kophawu oluphakathi ohlakeni lwegama lesiHebheru elithi iqiniso. Izimpi ezintathu zimelela u-1989 kuze kube semthethweni weSonto wangeSonto, okusho ukuthi zimelela “umlando ofihlekile” wevesi lamashumi amane.

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

Ivesi leshumi nanye seSambulo ishumi nanye sichaza u-2023 njengendawo lapho zombili izimpondo zivuswa khona. UDaniel ishumi nanye, ivesi leshumi nanye, lichaza yona kanye leyo nkathi yomlando. Umugqa wangaphakathi wesiprofetho nomugqa wangaphandle wesiprofetho kuyahambelana ngo-2023. Umugqa wangaphakathi uyileyo “nto” uDaniel ayiqonda, kanti umugqa wangaphandle ungulo “mBono” ayewuqonda.

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.

Ukuhlolwa kwethempeli okufanekiswa nguDaniyeli kwaqala ngosuku lwamashumi amabili nambili, futhi eminyakeni engamashumi amabili nambili emva kuka-9/11, okuyisikhathi u-Isaya angena ngaso ethempelini, kukuyisa ku-2023. U-Isaya ukhomba ukufa kuka-Uziya emva kokuphila nesifo sochoko iminyaka eyishumi nanye ngesikhathi sika-9/11. Umsebenzi wokwakha ithempeli uqukethe kuqala ukubeka isisekelo, bese kulandela ukumisa ithempeli nokubeka itshe eliyinhloko, okube sekuletha ekuhlolweni kwesithathu okuyisivivinyo esinqumayo, esimelwe umkhosi wamacilongo ohlwini lukaLevitikusi amashumi amabili nantathu. Umsebenzi wangaphakathi wevangeli laphakade ufezwa phakathi nomlando womugqa ongaphandle. Evesini leshumi nanye uPutin ufuzwe ngoPtolemy, futhi inkosi u-Uziya inikeza ubufakazi besibili emfanekisweni wenkosi yaseningizimu ephakanyiswa ngempumelelo yezempi, eyabe isizama ukuzingenisa emkhakheni wenkolo.

> 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.

> Inkosi yaseningizimu iyakuthukuthela, iphume iyolwa nayo, yebo nenkosi yasenyakatho; yona iyakumisa isixuku esikhulu, kepha leso sixuku siyakunikelwa esandleni sayo. Kuthi lapho isithathile leso sixuku, inhliziyo yayo iyakuziphakamisa; idilize amashumi ezinkulungwane amaningi, kepha ayiyikuqiniswa yilokho. Daniyeli 11:11, 12.

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

Uriah Smith ukhuluma ngomlando kaPtolemy Philopator kanye nomzamo wakhe wokunikela imihlatshelo ethempelini laseJerusalema.

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

> “UPtolemy wayengenakho ukuqonda okufanele ukuze asebenzise kahle ukunqoba kwakhe. Ukuba wayelandele impumelelo yakhe, mhlawumbe wayeyoba yinkosi yawo wonke umbuso ka-Antiochus; kodwa eneliseke ngokwenza izinsongo ezimbalwa nokwethusa okumbalwa kuphela, wenza ukuthula ukuze azinikele ekuthokoziseni okungaphazamiseki nokungalawulwa kwezinkanuko zakhe ezinjengesilo. Kanjalo, esenqobile izitha zakhe, wehlulwa yimikhuba yakhe emibi, futhi, esekhohliwe igama elikhulu ayengalimisela, wachitha isikhathi sakhe ekudleni ngokuzitika nasebufebeni.”

> “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.

> “Inhliziyo yakhe yaphakama ngenxa yempumelelo yakhe, kodwa wayekude nokuba aqiniswe yiyo; ngoba ukusetshenziswa kwayo ngendlela engenadumo akwenzayo kwabangela ukuba izikhonzi zakhe uqobo zivukele yena. Kodwa ukuphakama kwenhliziyo yakhe kwabonakaliswa ngokukhethekile kakhulu ekusebenzelaneni kwakhe namaJuda. Efika eJerusalema, wanikela khona imihlatshelo, futhi wayefisa kakhulu ukungena endaweni engcwelengcwele kakhulu yethempeli, ngokuphambene nomthetho nenkolo yaleyo ndawo; kodwa esevinjelwe, nakuba kwakunzima kakhulu, walishiya leyo ndawo evutha intukuthelo ngokumelene nesizwe sonke samaJuda, futhi ngokushesha waqala ukuwashushisa okwesabekayo nokungapheli. E-Alexandria, lapho amaJuda ayehlala khona kusukela ezinsukwini zika-Alexander, futhi ejabulela amalungelo ezakhamuzi ezazithandwa kakhulu, abulawa abayizinkulungwane ezingamashumi amane ngokuka-Eusebius, abayizinkulungwane ezingamashumi ayisithupha ngokukaJerome, kulokhu kushushiswa. Ukuvukela kwabaseGibhithe, nokubulawa kwamaJuda, ngokuqinisekile kwakungeke kumqinise embusweni wakhe, kodwa kunalokho kwakwanele cishe ukuwubhidliza ngokuphelele.” 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.

Ukunqoba kukaPtolemy Philopator empini eRaphia ngo-217 BC akuzange kumqinise uPtolemy, kodwa kwabangela ukuthi “inhliziyo yakhe iphakame.” Ukunqoba eMpini yase-Ukraine ngeke kuqinise uPutin, kodwa kuyakuthi “kuphakamise inhliziyo yakhe,” njengoba impumelelo yempi yenza inkosi u-Uziya yaphakamisa inhliziyo yayo.

> 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.

> U-Uziya walungiselela bona kulo lonke ibutho izihlangu, nemikhonto, nezigqoko zempi, namavesti ensimbi, neminsalo, nezinqindithelu zokuphonsa amatshe. Wenza futhi eJerusalema imishini yempi, eyaqanjwa ngamadoda anobuciko, ukuba ibe semibhoshongweni nasezindongeni eziqinileyo, ukuze kudutshulwe ngayo imicibisholo namatshe amakhulu. Igama lakhe lasakazeka kude kakhulu; ngokuba wasizwa ngokumangalisayo waze waba namandla. Kepha lapho esenamandla, inhliziyo yakhe yaphakama yaba yincithakalo yakhe; ngokuba wona kuJehova uNkulunkulu wakhe, wangena ethempelini likaJehova ukuba ashise impepho phezu kwe-altare lempepho. 2 IziKronike 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.

Amakhosi amabili aseningizimu, izinhliziyo zawo zaphakanyiswa ngenxa yokunqoba empini, azama ukungena ethempelini elifanayo nokunikela umnikelo, okuyinto eyayivunyelwe umpristi kuphela ukuba ayenze. Kuzo zombili lezi zimo, abapristi bamelana nemizamo yala makhosi aziqhenyayo yokwenza lokho. Elinye inkosi labe seliqalisa ukuphindisela kumaJuda, kanti elinye lashaywa ebunzini ngochoko.

> 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.

> Umpristi u-Azariya wangena emva kwakhe, kanye nabapristi bakaJehova abangamashumi ayisishiyagalombili, ababengamadoda anesibindi. Bamphikisa u-Uziya inkosi, bathi kuye: Akukona okwakho, Uziya, ukushisela uJehova impepho, kodwa kungokwabapristi, amadodana ka-Aroni, abangcweliselwe ukushisa impepho; phuma endlini engcwele, ngoba uphambukile; futhi lokhu akuyikuba ludumo kuwe oluvela kuJehova uNkulunkulu. Khona-ke u-Uziya wathukuthela, ephethe isitsha sempepho esandleni sakhe ukuba ashise impepho; kwathi esathukuthelele abapristi, ubulephero baqhamuka ebunzini lakhe phambi kwabapristi endlini kaJehova, eceleni kwe-altare lempepho. U-Azariya umpristi omkhulu kanye nabo bonke abapristi bambheka, bheka, wayenobulephero ebunzini lakhe; base bemkhipha masinyane lapho; yebo, naye ngokwakhe washesha ukuphuma, ngoba uJehova wayemshayile. Inkosi u-Uziya yaba ngonebulephero kwaze kwaba usuku lokufa kwayo, yahlala endlini eyahlukanisiwe, ingonebulephero; ngoba wayenqunyiwe endlini kaJehova; uJothamu indodana yakhe wayephethe indlu yenkosi, ahlulele abantu bezwe. Ezinye izenzo zika-Uziya, ezokuqala nezokugcina, zalotshwa ngu-Isaya umprofethi, indodana ka-Amozi. 2 IziKronike 26:17–22.

In 2014, the globalists of Europe and the Obama regime initiated a color revolution upon the nation of the Ukraine. In 2022 Russia began an invasion that will ultimately lead to a victory for Putin and Russia; represented by Ptolemy and Uzziah, the kings of the south. Verse twelve says that after the victory of Putin, “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” History then records a progressive demise of his kingdom.

Ngo-2014, abezobumbano bomhlaba baseYurophu nombuso ka-Obama baqalisa uguquko lombala esizweni sase-Ukraine. Ngo-2022 iRussia yaqala ukuhlasela okuyogcina kuholele ekunqobeni kukaPutin neRussia; okufanekiselwa uPtolemy no-Uziya, amakhosi aseningizimu. Ivesi leshumi nambili lithi emva kokunqoba kukaPutin, “inhliziyo yakhe iyakuphakama; futhi uyakuwisa phansi amashumi ezinkulungwane amaningi; kodwa akayikuqiniswa yilokho.” Umlando usulandisa ngokubhujiswa okuqhubekayo kombuso wakhe.

The progressive demise led to his death, and by the time Antiochus the Great retaliates for his loss at Raphia, Antiochus was no longer engaged with Ptolemy Philopator, Antiochus was then addressing a young child who was then Egypt’s ruler. A child is a symbol of the last generation, so at one level the child king that Antiochus defeats at Panium is the final generation of the kingdom of the south. At the practical level the child king represents weakness in relation to Antiochus’s strength.

Ukubhujiswa okuqhubekayo kwaholela ekufeni kwakhe, futhi ngesikhathi u-Antiochus Omkhulu ephindisela ukwehlulwa kwakhe eRaphia, u-Antiochus wayengasasebenzisani noPtolemy Philopator; ngaleso sikhathi u-Antiochus wayesebhekene nomntwana omncane owayengumbusi waseGibhithe ngaleso sikhathi. Umntwana uwuphawu lwesizukulwane sokugcina, ngakho-ke ezingeni elithile inkosi engumntwana u-Antiochus ayinqoba ePanium iyisizukulwane sokugcina sombuso waseningizimu. Ezingeni elisebenzayo, inkosi engumntwana imelela ubuthakathaka uma iqhathaniswa namandla ka-Antiochus.

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

> “Ukuthula okwafinyelelwa phakathi kukaPtolemy Philopater no-Antiochus kwahlala iminyaka eyishumi nane. Phakathi naleso sikhathi uPtolemy wafa ngenxa yokungazithibi nokuzinikela ekuziphatheni okonakele, walandelwa yindodana yakhe, uPtolemy Epiphanes, owayengumntwana oneminyaka emine noma emihlanu ngaleso sikhathi. U-Antiochus, ngaso leso sikhathi, esecindezele ukuhlubuka embusweni wakhe, futhi esehlisile futhi esezinzisile izingxenye ezisempumalanga ekulaleleni kwakhe, wayesekhululekile ukwenza noma yiliphi ibhizinisi lapho uEpiphanes osemncane enyukela esihlalweni sobukhosi saseGibhithe; futhi ecabanga ukuthi leli kwakuyithuba elihle kakhulu lokwandisa umbuso wakhe elalingafanele liyekwe lidlule, waqoqa ibutho elikhulu ngokwedlulele “elikhulu kunelokuqala” (ngokuba wayebuthele amabutho amaningi futhi ezuze ingcebo enkulu ohambweni lwakhe lwasempumalanga), wase ehlasela iGibhithe, elindele ukunqoba kalula inkosi eyayisengusana. Ukuthi waphumelela kanjani sizokubona masinyane; ngokuba lapha kungena izinkinga ezintsha ezindabeni zale mibuso, futhi kufakwa abalingiswa abasha enkundleni yomlando.” Uriah Smith, Daniel and the Revelation, 255.

## The King of the South

Inkosi yaseNingizimu

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.

Ukuveza izinyathelo zokugcina zeRussia, kungukwembula izinyathelo zokugcina zenkosi yaseningizimu engokwesiprofetho. Isici esingokwesiprofetho senkosi yaseningizimu engokomoya eyafika emlandweni wesiprofetho ngesikhathi sokuphela ngo-1798—yindlela efika ngayo ekupheleni kwayo. Lokho futhi kuyisici esingokwesiprofetho senkosi yasenyakatho, kanye nomprofethi wamanga. Ngamunye kulawa mandla amathathu ahola umhlaba e-Armagedoni uneziphetho ezikhonjiswe ngokukhethekile eZwini likaNkulunkulu. Noma yini eyenzekayo kuPutin neRussia iyobe isivele yafanekiselwa emigqeni edlule yenkosi yaseningizimu.

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.

Izibonelo zokushabalala kwenkosi yaseningizimu engokomoya zafanekiswa ngokushabalala kwenkosi yokuqala yaseningizimu engokomoya, eyayiyiFrance engenankolo ngesikhathi seNguquko. Ukushabalala kombuso waseningizimu kuhlanganisa ukushabalala kwenkosi yaseningizimu. Ukushabalala kukaNapoleon kuhambisana nokushabalala kweFrance, futhi kuvumelana nokushabalala kombuso olandelayo waseningizimu, owawuyiRussia. IRussia, njengenkosi yanamuhla yaseningizimu, yaqala ngenguquko, njengalokhu neFrance, njengenkosi yaseningizimu, yaqala ngenguquko.

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.

Ukuvukela umbuso kuyisici sikadrako, onguphawu lwamakhosi aseningizimu. Udrako, uphawu oluyinhloko lwenkosi yaseningizimu, nguSathane; futhi njengoba ezama ukuvukela umbuso ekupheleni kweminyaka eyinkulungwane, umlilo wehla uvela ezulwini umqede nya. Ukuhlubuka kwakhe ezulwini ekuqaleni kwakuyialfa yokuhlubuka kwakhe ekuphethweni kweminyaka eyinkulungwane.

In 1798, France prophetically took the throne as the spiritual king of the south during the French Revolution. That revolution swept through the nations of Europe and ultimately arrived at the Russian Revolution that was quickly followed by the Bolshevik Revolution in the same year.

Ngo-1798, iFrance ngokwesiprofetho yathatha isihlalo sobukhosi njengenkosi yomoya yaseningizimu ngesikhathi seNguquko yaseFrance. Leyo nguquko yashanela ezizweni zaseYurophu futhi ekugcineni yafinyelela eNguqukweni yaseRussia, eyalandelwa ngokushesha yiNguquko yamaBolshevik ngawo lowo nyaka.

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).

INguquko yaseRussia ka-1917 yayiqukethe izigaba ezimbili eziyinhloko: iNguquko kaFebhuwari (eyaketula ubukhosi bamaTsar, yaqeda umbuso wobushiqela, futhi yasungula uhulumeni wesikhashana phakathi kwesikhathi sokubusa okuphindwe kabili kanye namaSoviet) kanye neNguquko ka-Okthoba (ebizwa futhi ngokuthi iNguquko yamaBolshevik, lapho amaBolshevik ngaphansi kukaLenin athatha amandla ngokuketula umbuso, okuholela ekusungulweni kombuso wamaSoviet kanye nendlela eya kusoshalizimu/ikhomanisi).

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:

Ezihlaziyweni zomlando nasethiyori yenguquko (ikakhulukazi emibonweni yamaMarxist efana nekaTrotsky, ekaLuxemburg, nabanye abenza izifaniso ezifanayo), iNguquko yaseFrance (1789–1799) ivame ukubhekwa njengemelelayo noma inikeza uhlaka lwenqubo yezigameko zaseRussia. Izigaba ezimbili zeNguquko yaseFrance ezaba yisibonelo salezi zigaba zaseRussia yilezi:

- The initial moderate/constitutional phase (roughly 1789–1792), which aligns with the February Revolution. This French phase began with the storming of the Bastille, the convening of the Estates-General/National Assembly, the abolition of feudal privileges, the Declaration of the Rights of Man, and the establishment of a constitutional monarchy under the Girondins and moderate reformers. It overthrew absolute monarchy but retained elements of bourgeois/liberal governance and dual/contested power structures (e.g., between the Assembly and the lingering monarchy). Similarly, February 1917 ended Tsarism, but led to a bourgeois provisional government and dual power with the Soviets.

  Isigaba sokuqala esilinganiselayo/somthethosisekelo (cishe 1789–1792), esihambisana neNguquko kaFebhuwari. Lesi sigaba saseFrance saqala ngokuhlaselwa kweBastille, ukubizelwa ndawonye kwama-Estates-General/koMkhandlu Kazwelonke, ukuqedwa kwamalungelo obufeudal, iSimemezelo Samalungelo Omuntu, kanye nokusungulwa kobukhosi bomthethosisekelo ngaphansi kwamaGirondin nabaguquli abalinganiselayo. Sagumbuqela phansi ubukhosi obuphelele, kodwa sagcina izici zokubusa koburzhwa/kwenkululeko kanye nezakhiwo zamandla eziphindwe kabili/neziphikisanayo (isib., phakathi koMkhandlu kanye nobukhosi obabusasele). Ngokufanayo, uFebhuwari 1917 waqeda ubuTsar, kodwa waholela kuhulumeni wesikhashana woburzhwa nasemandleni aphindwe kabili kanye namaSoviet.

- The radical/Jacobin phase (roughly 1792–1794, including the establishment of the First Republic, the execution of Louis XVI, and the Reign of Terror under Robespierre and the Jacobins/Committee of Public Safety) aligns with the October (Bolshevik) Revolution. The Jacobins seized power from the more moderate Girondins through radical action, declared a republic, suppressed counter-revolution, and pushed the revolution toward deeper social transformation and defense against internal/external threats. This mirrors how the Bolsheviks overthrew the provisional government, consolidated proletarian/dictatorship-of-the-proletariat rule, and advanced revolutionary socialism.

  Isigaba esinamandla/esaMaJacobin (cishe ngo-1792–1794, kuhlanganisa ukusungulwa kweRiphabhulikhi Yokuqala, ukubulawa kukaLouis XVI, kanye noMbuso Wokwesabisa ngaphansi kukaRobespierre namaJacobins/IKomidi Lezokuphepha Komphakathi) sihambisana neNguquko ka-Okthoba (yamaBolshevik). AmaJacobins athatha umbuso kumaGirondins ayenomoya wokulinganisela ngokwengeziwe ngesinyathelo esinamandla, amemezela iriphabhulikhi, acindezela ukulwa nenguquko, futhi aqhubekisela inguquko phambili ekuguqulweni komphakathi okujulile nasekuvikelweni ezinsongweni zangaphakathi nezangaphandle. Lokhu kufanekisa indlela amaBolshevik agumbuqela ngayo uhulumeni wesikhashana, aqinisa ukubusa kwabasebenzi/ubushiqela babasebenzi, futhi aqhubekisela phambili ubusoshiyali benguquko.

These parallels emphasize how revolutions often follow a pattern: an initial broad uprising against the old regime (led by moderates/bourgeois forces), followed by a more extreme seizure of power by radicals to ‘save’ and deepen the revolution amid crisis. The Bolsheviks themselves consciously drew on the French example, viewing their October uprising as akin to the Jacobin coup—necessary to prevent counter-revolution and fulfill the revolution’s potential.

Lokhu kufana kugcizelela indlela izinguquko zombuso ezivame ukulandela ngayo iphethini ethile: ukuvukela kokuqala okubanzi okumelene nombuso omdala (okuholwa amaqembu athambekele ekulinganiseni/awobunjinga), kulandelwe ukuthathwa kwamandla okwedlulele kakhulu ngabashisekeli abaqinile ukuze “basindise” futhi bajulise inguquko phakathi kwesikhathi sobunzima. AmaBolshevik ngokwawo adonsa ngamabomu esibonelweni saseFrance, ebheka ukuvukela kwawo kwango-Okthoba njengokufana nokuketulwa kombuso kwamaJacobin—okwakudingeka ukuvimba ukuphikiswa kwenguquko nokugcwalisa amandla ayo engqungquthela.

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.

Lolu hlobo lwesifaniso somlando luyavela emisebenzini efana no-History of the Russian Revolution kaTrotsky (olukuqhathanisa ngokusobala isigaba samandla amabili eRussia nezimo ezifanayo eFrance) kanye nasemibhalweni kaRosa Luxemburg ngezehlakalo zaseRussia, lapho ephawula khona ukuthi isikhathi sokuqala seNguquko yaseRussia (uMashi–u-Okthoba) silandela uhlaka lweNguquko yaseFrance (kanye neyaseNgilandi), kanti ukuthathwa kwamandla ngamaBolshevik kuhambisana nokwenyuka kwamaJacobin.

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

UJesu njalo ufanekisa ukuphela ngesiqalo, futhi ukuwa kukaNapoleon njengenkosi yokuqala yomoya yaseningizimu kwalandela izimpawu zendlela ezazisekuqaleni kwenguquko, futhi ngokwenza kanjalo kwamelela ukuwa kweSoviet Union.

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

Ukubhujiswa kukaNapoleon okuqhubekela phambili (isinyathelo ngesinyathelo) kuhambisana kakhulu nokwehla kancane kancane kweSoviet Union kanye nokuwiswa kwayo ngo-1991, ngaphakathi kwalolo hlelo olufanayo lwesifaniso sohlobo, lapho izigaba ezimbili zeNguquko yaseFrance zabikezela kusengaphambili izigaba zeNguquko yaseRussia zangoFebhuwari nango-Okthoba 1917. Lokhu kufana kuqhubekela phambili kuze kufike esigabeni sangemva kokuqiniswa kombuso ngemuva kwesigaba esinamandla esikhulu senguquko (iBonapartism) kanye nokuqaqeka kwaso okungenakugwemeka. Lokhu kususelwa kokubili emaphethini omlando ajwayelekile nasekuhlaziyweni kukaMarxist (ikakhulukazi okukaTrotsky encwadini ethi The Revolution Betrayed nasemisebenzini ehlobene nayo), okubheka uNapoleon njengesifanekiso esiyisisekelo seBonapartism: umbuso womholi onamandla ovuka ngemva kwesiqongo esinamandla esikhulu senguquko, olinganisa phakathi kwezigaba zomphakathi, olondoloza izinzuzo ezibalulekile zesakhiwo senguquko (ngenkathi ucindezela umfutho wayo wentando yeningi), wakha umbuso womuntu siqu nowezempi-nowobunxiwankulu bokuphatha, uzelula ngokweqile, bese ekugcineni uhlushwa ukuwa ngezigaba okuholela ekubuyiselweni okuyingxenye kohlelo oludala.

## Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Ukukhuphuka KukaNapoléon KobuBonapartist Kuhambisana Nokuhlanganiswa Kwamandla KukaStalinist

After the Jacobin radical phase and Thermidorian reaction (1794), the unstable Directory (1795–1799), Napoleon’s 18 Brumaire coup (1799) establishes the Consulate, then the Empire (1804). He codifies and exports bourgeois revolutionary gains (Napoleonic Code, end of feudal privileges, strong centralized state) but subordinates them to authoritarian rule, military glory, and a new elite.

Emva kwesigaba esinamandla samaJacobin kanye nokusabela kwaseThermidor (1794), kwalandela uHulumeni woHlu lwabaQondisi ongazinzile (1795–1799); ukuketulwa kombuso kukaNapoleon kwango-18 Brumaire (1799) kwamisa uHulumeni Wobunxusa, kwase kulandela uMbuso (1804). Wahlela waba ngumthetho futhi wasabalalisa izinzuzo zenguquko yongxiwankulu (uMthetho kaNapoleon, ukuphela kwamalungelo obuFeudal, umbuso oqinile omaphakathi), kodwa wakubeka ngaphansi kombuso wobushiqela, inkazimulo yempi, kanye nesigaba esisha sababusi.

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.

Ngemva kwesigaba esiqinile samaBolshevik/sango-Okthoba kanye nezivivinyo zokuqala zamaSoviet, ukuwohloka kobunxiwankulu bokuphatha kuyaqala ukungena (ikakhulukazi kusukela maphakathi nawo-1920). Ukuqiniswa kombuso kaStalin kwehlula i-Left Opposition, kuphoqelela “usoshiyali ezweni elilodwa,” futhi kwakha ubushiqela bamaphoyisa/bezempi/bezikhulu zokuphatha. Umnotho ohleliwe kanye nempahla eyenziwe eyombuso (okuyizinzuzo eziyisisekelo zango-Okthoba) kugcinwa, kodwa kuphendulwa kube amathuluzi esigaba esinamalungelo akhethekile, kuyilapho ubuzwe bamazwe ngamazwe bushiywa.

In both cases, the revolutionary energy is “frozen” and redirected into state power and expansion under a single figure or apparatus (Trotsky explicitly called the Stalin regime a form of “Soviet Bonapartism,” closer to Napoleon’s Empire than the Consulate).

Kuzo zombili lezi zimo, amandla enguquko “ayabandiswa” bese eqondiswa kabusha emandleni ombuso nasekwandeni kwawo ngaphansi komuntu oyedwa noma komshini owodwa wokubusa (uTrotsky wakubiza ngokusobala umbuso kaStalin ngokuthi uyisimo se-“Soviet Bonapartism,” oseduze kakhulu noMbuso kaNapoleon kunoMkhandlu Wababonisi).

## The Step-by-Step Collapse

Ukuwohloka Kancane Kancane, Isinyathelo Ngesinyathelo

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.

Lokhu kuwukuhambisana okuyinhloko—ukwehla akusona isenzakalo esisodwa esenzeka ngokuzumayo, kodwa kuwuchungechunge olulandelanayo lokuguguleka oluqhutshwa ukunwebeka ngokweqile, ukuphikisana kwangaphakathi, ukucwila ezimpini ezingaxazululeki, ukulahlekelwa ukulawula emaphethelweni, izinguquko ezahluleka, kanye nokuhlakazeka/ukubuyiselwa kokugcina.

## Napoleonic side (1812 to 1815)

Uhlangothi lukaNapoleon (1812 kuya ku-1815)

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

  1812: Ukuhlasela okuyinhlekelele kweRussia—i-Grande Armée (amadoda angu-600,000) lachithwa kakhulu yizinkinga zokuphakelwa, ubusika, nokumelana. Kwaba yinguquko eyinhlekelele enkulu; ukulahlekelwa okukhulu kakhulu yisithunzi namandla abantu.

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

  1813: Umfelandawonye wakheka ukumelene naye; wanqotshwa eLeipzig (“Impi Yezizwe”)—ukulahlekelwa abangane bakhe baseJalimane nezindawo zakhe; umbuso waqala ukuncipha.

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

  1814: Amandla ahlangene ahlasela iFrance uqobo; iParis iyawa; uNapoleon uyadela ubukhosi futhi uthunjelwa e-Elba.

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

  1815: Ukubuya okufushane (Izinsuku Eziyikhulu), ukunqotshwa kokugcina e-Waterloo; ukudingiselwa unomphela e-St. Helena; ubukhosi bamaBourbon babuyiselwa (ukuhlehla okuphendulayo kwezinto ezazizuzwe yinguquko, nakuba kungazange kube okuphelele—ezinye izinguquko zomthetho nezokuphatha zaqhubeka zikhona).

## Soviet side (1970s to 1991)

Uhlangothi lwaseSoviet (iminyaka yawo-1970 kuya ku-1991)

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

  Ngasekupheleni kwawo-1970 kuya kwawo-1980: Ukuntengantenga komnotho (“zastoi” ngaphansi kukaBrezhnev), ukusilela okungapheli, ukusalele emuva kwezobuchwepheshe, kanye nomjaho wezikhali oyisicefe nowokukhubaza ne-US/NATO—ukuzelula ngokweqile kwesimiso kuqala ukuchitha umnotho ngaphakathi.

- 1979–1989: Afghanistan war—Soviet “Vietnam”; quagmire drains resources, morale, and international standing (note the ironic parallel: Napoleon destroyed in Russia; USSR bled in a rugged, resistant theater).

  1979–1989: Impi yase-Afghanistan—“iVietnam” yaseSoviet; isimo esibhibhayo saqeda izinsiza, isimilo, nesithunzi emhlabeni wonke (qaphela ukufana okuyindida: uNapoleon wachithwa eRussia; i-USSR yophela amandla endaweni enzima, emelene ngokuqinile).

- 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: Izinguquko zikaGorbachev ze-perestroika/glasnost (umzamo “wokusindisa” uhlelo, njengokunye ukulungiswa okwedlule kwesikhathi sikaNapoleon) kunalokho ziveza futhi zisheshe ziqhubekisele phambili ukuphikisana okwakukhona ngaphakathi; amazwe ayengamasathelayithi e-Eastern Bloc ayavukela futhi azikhulule (uDonga lwaseBerlin luyawa ngo-November 9, 1989, imibuso iyawa kulo lonke elika-1989–1990)—ukulahlekelwa “kombuso wangaphandle,” ngokunembile njengokulahlekelwa kukaNapoleon amazwe ayengabambisene naye.

- 1990–1991: Internal nationalist crises, republics declare sovereignty; August 1991 hardliner coup fails spectacularly; Gorbachev resigns December 25, 1991; USSR dissolves into 15 states. Capitalist restoration follows (Yeltsin-era shock therapy, oligarchs, privatization)—analogous to the Bourbon restoration: prerevolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

  1990–1991: Izinkinga zangaphakathi zobuzwe, ama-republic amemezela ubukhosi bawo; umzamo wokuketula umbuso ka-August 1991 owenziwa abaqinile emgqeni wehluleka ngendlela ehlazisayo; uGorbachev uyeka isikhundla ngo-December 25, 1991; i-USSR iyahlakazeka ibe yizizwe eziyi-15. Kulandela ukubuyiselwa kobungxiwankulu (ukwelashwa okushaqisayo kwenkathi ka-Yeltsin, o-oligarch, ukubanjwa kwempahla ngasese)—okufana nokubuyiselwa kwamaBourbon: izingxenye zesigaba sangaphambi kwenguquko (noma okulingana nazo) ziyabuya, zihoxisa emuva ngokuphelele ubudlelwane bempahla obabumiswe yinguquko kuyilapho zigcina ezinye izinhlobo zokuphatha.

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.

Kokubili, “umbuso” (uHlelo Lwasezweni LwaseFrance lwe-Continental uma kuqhathaniswa nethonya leSoviet Eastern Bloc/COMECON) uhlakazeka usuka ngaphandle ungene ngaphakathi, ukubola kwangaphakathi kushesha ngokwengeziwe, inhlekelele yokugcina yembula ubuze bawo, bese amabutho omphakathi amadala ephinde aziveza (ubukhosi/ubunxiwankulu). I-Bonapartism ifakazela ukuthi ayinakuma isikhathi eside—“iphiramidi emiswe ngephuzu layo,” njengoba uTrotsky akubeka—ngoba isekelwe ekucindezelweni kwesisekelo sentando yeningi senguquko ngesikhathi ivikela (kodwa ihlanekezela) isisekelo sayo somnotho phakathi kwezingcindezi zangaphandle ezinobutha. Ukuwa kweSoviet kwakungekhona “okungazelelwe” uma kubhekwa umbono wesikhathi eside, kodwa kwakuyisiphetho sokubola kwangaphakathi okuqhubekela phambili, njengoba nje nombuso kaNapoleon ungazange unyamalale ngobusuku obubodwa kodwa waguguleka ngokunqotshwa okulandelanayo kwaze kwaba ukubuyiselwa.

The beginning and ending of France and the Soviet Union align with the testimony of king Uzziah and Ptolemy. Ptolemy IV Philopator wins a decisive victory at the Battle of Raphia (217 BC) against the king of the north (Antiochus III), but “he shall not be strengthened by it”—he makes peace instead of pressing the advantage, returns to luxury and self-exaltation, then (per the record preserved in 3 Maccabees 1–2) Ptolemy visits Jerusalem after his triumph. His heart lifted up, he attempts to enter the Holy of Holies and offer sacrifice himself—an act of usurpation and defiance against the true God. He is divinely struck (paralysis), humiliated, and turns to persecution of God’s people. His reign thereafter is one of progressive decline: moral corruption, internal revolts, and loss of strength until his death. This is the exact mirror of King Uzziah (2 Chronicles 26:16–21) whose heart was lifted up after military success., who then entered the temple to burn incense (usurping the priests) and was struck with leprosy in the forehead, which was a public, visible judgment. From then on Uzziah lived in isolation, cut off from the house of the Lord, until death—a slow, lingering demise rather than instant destruction.

Ukuqala nokuphela kweFrance neSoviet Union kuhambisana nobufakazi benkosi u-Uziya noPtolemy. UPtolemy IV Philopator uthola ukunqoba okunqumayo eMpini yaseRaphia (217 BC) emelene nenkosi yasenyakatho (u-Antiochus III), kodwa “akayikwenziwa abe namandla yikho”—wenza ukuthula esikhundleni sokuqhubekisela phambili inzuzo, ubuyela ekunethezekeni nasekuziphakamiseni, bese-ke (ngokombhalo ogcinwe ku-3 Maccabees 1–2) uPtolemy uvakashela iJerusalema ngemva kokunqoba kwakhe. Inhliziyo yakhe isiphakanyisiwe, uzama ukungena eNgcwelengcwele futhi anikele umhlatshelo yena uqobo—isenzo sokuhlwitha igunya nesokudelela uNkulunkulu weqiniso. Ushaywa ngokwahlulela kwasezulwini (ukukhubazeka), uyahlaziswa, bese ephendukela ekushushiseni abantu bakaNkulunkulu. Umbuso wakhe emva kwalokho uba ngowokwehla okuqhubekayo: ukonakala kokuziphatha, izivukela zangaphakathi, nokulahlekelwa ngamandla kuze kube sekufeni kwakhe. Lokhu kuyisibuko esiqondile seNkosi u-Uziya (2 IziKronike 26:16–21) inhliziyo yayo eyaphakanyiswa ngemva kwempumelelo yempi, eyase ingena ethempelini ukuyoshisa impepho (ihlwitha umsebenzi wabapristi) futhi yashaywa ngochoko ebunzini, okwakuyisahlulelo sasobala, esibonakalayo emphakathini. Kusukela lapho u-Uziya wahlala ekwahlukanisweni, enqanyuliwe endlini kaJehova, kwaze kwaba sekufeni—ukubhujiswa okuhamba kancane, okuqhubekayo, kunokuba kube ukubhujiswa okuphuthumayo.

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.”

Bobabili bangamakhosi aseningizimu, okubonakaliswa ukuziqhenya kwawo ngokungena ethempelini eJerusalema, kulandelwe ukuphela okuqhubekela phambili nokudlayo kunokubhidlika okusheshayo. Lona ngumfanekiso oyisibonelo wohlobo lwawo wonke “inkosi yaseningizimu” olandelayo.

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

1798: IFransi Iba YiNkosi YaseNingizimu Ngokomoya

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.

“Ngesikhathi sokuphela” (1798), iFrance engenankolo kuNkulunkulu (amandla ayesanda kubonakalisa izimfanelo zikamoya zaseGibhithe—ukuphika uNkulunkulu obala, njengakuSambulo 11:8) ihlasela inkosi yasenyakatho (uBupapa) ngokuthumba uPapa. UNapoleon ungukubonakaliswa kwamasosha kwalokho kuhlasela. IFrance ithwala umqhele waseningizimu ngo-1798, ngoba iphakamisa lowo moya ofanayo wokungakholelwa kuNkulunkulu owawumelwe yiGibhithe lasendulo.

But just as Ptolemy could not “make the most of his victory,” the French Revolution’s radical phase could not sustain or fully export its gains. The crown of the south passes onward as the philosophy of atheism matures and finds a new governmental voice.

Kodwa njengoba nje uPtolemy engakwazanga “ukwenza okuningi ngangokunokwenzeka ngokunqoba kwakhe,” nesigaba esibukhali seNguquko YaseFulansi asikwazanga ukugcina noma ukuthumela ngokuphelele phesheya izinzuzo zaso. Umqhele waseningizimu uyaqhubekela phambili njengoba ifilosofi yokungakholelwa ebukhoneni bukaNkulunkulu ivuthwa futhi ithola izwi elisha likahulumeni.

## Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Izimpawu Zobuholi Obuqhubekela Phambili: uNapoleon kuya kuLenin kuya kuStalin

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

Laba abathathu abahleliwe ngokungahleliwe; bayiziphetho eziqhubekayo—ngamunye emele isigaba esiqhubekayo endleleni inkosi yaseningizimu eyihambayo ibheke ekuncibilikeni kwayo uqobo kancane kancane. UNapoleon—isibonakaliso sokuqala esikhulu emva kuka-1798. Enqobile eGibhithe (eningizimu engokoqobo), weqa umngcele (umkhankaso waseRussia ka-1812 waba yinhlekelele eqala uchungechunge lokulahlekelwa) embusweni wakhe osemaphethelweni isinyathelo ngesinyathelo (1813–1814), wehlelwa ukunqotshwa kokugcina (eWaterloo 1815), futhi wadingiswa kabili. UNapoleon umele ukubhujiswa okuqhubekayo, okwenzeka ngezigaba—ngokunembile njengakuPtolemy naku-Uziya.

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

ULenin wahlwitha umqhele eNguqukweni ka-Okthoba ka-1917. “Ukududula” kwamaBolshevik kuqhubekisela phambili impi yokulwa nohlelo oludala (kuhlanganisa namandla enkolo). Kodwa isigaba sobudlova obukhulu asikwazi ukuzinza; impilo kaLenin uqobo iyabheda kusenesikhathi, futhi uhlelo luqala ukuba ngaphansi kokubusa kwenhlangano yezisebenzi zikahulumeni.

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

UStalin, umhlanganisi (i-Bonapartism yaseSoviet), “uqandisela” inguquko ibe umbuso wamasosha nowobuphathimandla, ulondoloza izinzuzo eziyisisekelo (umnotho owenziwe owesizwe, okuyisifaniso esiphikisana nobukhosi bezifeudal neKhodi kaNapoleon), kodwa uphendulela amandla ngaphakathi (ukuhlanza) nangaphandle (ukwanda). Nokho inhliziyo iyaziphakamisa ekungakholweni kuNkulunkulu; uhlelo alunakukwazi ngempela “ukwenza ngcono ukunqoba kwalo.” Ukweluleka ngokweqile (i-Afghanistan efana neRussia kaNapoleon), ukuma nse, izinguquko ezehlulekile (i-perestroika kwakuwumzamo wokugcina wokuphelelwa yithemba), ukulahlekelwa amazwe angaphansi kwethonya (1989–90 = ukulahlekelwa “abangane”), bese kuba ukuhlakazeka kokugcina (1991).

The Soviet Union’s collapse was not sudden—it was progressive, exactly as Napoleon’s empire eroded step by step and as Ptolemy’s and Uzziah’s reigns withered after their temple-pride moment. The “spiritual” king of the south (atheism in governmental form) received its own lingering judgment: hollowed out from within, unable to sustain the lie, swept away in the counter-movement of the king of the north (the Papacy’s resurgence in the vacuum).

Ukuwa kweSoviet Union akuzange kube ngokuzuma—kwaba yinqubo eqhubekayo, njengoba nje umbuso kaNapoleon waguguleka isinyathelo ngesinyathelo nanjengoba nokubusa kukaPtolemy no-Uziya kwabuna ngemva kwesikhathi sabo sokuziqhenya ngethempeli. Inkosi yaseningizimu “engokomoya” (ukungakholelwa kuNkulunkulu ngesimo sobukhosi bukahulumeni) yamukela esayo isigwebo eselulwa isikhathi eside: yembeswa umgodi ngaphakathi, ingasakwazi ukusekela amanga, yashanelwa yanyamalala ekuhambeni okuphikisayo kwenkosi yasenyakatho (ukuvuka kabusha kobuPapa esikhaleni esashiyeka).

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.

Uguquko lwaseFrance (izigaba ezimbili) luyisifanekiso esijwayelekile soGuquko lwaseRussia (uFebhuwari no-Okthoba/amaBolshevik). UbuBonaparte bukaNapoleon nokubhidlika kwabo okuqhubekayo kuyisifanekiso esijwayelekile sokuqiniswa kobuStalin kanye nokubhidlika okuqhubekayo kweSoviet. Konke lokhu kuwukusebenza kwanamuhla komugqa wenkosi yaseningizimu kaDaniyeli 11, kusukela ekuhlulekeni kukaPtolemy eRaphia nasekuziphakamiseni kwakhe ethempelini, kudlule esonweni esifanayo sika-Uziya nasekupheleni kwakhe okuhamba kancane, kuye eFrance ngo-1798 nasezizukulwaneni zayo ezingakholelwa ebukhoneni bukaNkulunkulu (inkathi kaLenin–Stalin) ezazingakwazi ukuziqinisa ngokunqoba kwazo.

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

ULenin, umsunguli onobudlova noma umthathi wamandla (ohambisana nokwenyuka kwamaJacobin/amaBolshevik; isigaba “sokuphusha” sangemva kuka-1917, sifana noBukhosi Bokuqala bukaNapoleon ngemva kweBrumaire). UStalin wayengumqinisi wobuBonaparte (umakhi wombuso wobuSoviet, ukuhlanzwa kwabaphikisi, ukunqoba kweMpi Yezwe II, ukufinyelela esicongweni kweMpi Yomshoshaphansi; inhliziyo yakhe yaphakama ekungakholweni kuNkulunkulu, kodwa engakwazi “ukuqinisa” ngokugcwele ukunqoba esikhathini eside—ukuzeqisa ukwanda kwamandla kwaqala).

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

UKhrushchev wayengumholi “wokuncibilika” wangemva kwesiqongo (1953–1964): ugxeka uStalin (Inkulumo Eyimfihlo ka-1956), udalula inkohlakalo ethile, uzama izinguquko ezilinganiselwe, kodwa uyehluleka ukuxazulula ukuphikisana okuhlelekile kohlelo. Lokhu kuhambisana nesigaba “seThermidorian” noma sesigaba sokuqala sokwehla—kuxegiswa umbuso wokwesabisa kuyilapho isakhiwo esiyisisekelo sokungakholelwa kuNkulunkulu sisekhona, nokho udumo luyafiphala (isib., ukuhlazeka kweCuban Missile Crisis ngo-1962 kufanekisela izithiyo ezincane zikaNapoleon ngaphambi kwezinkulu).

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

UGorbachev wayengumguquli owayesekuphelelwe yithemba (1985–1991) one-perestroika (ukwakha kabusha) kanye ne-glasnost (ukuvuleleka) njengemizamo yokugcina yokuthi “kusindiswe” uhlelo, kodwa kwashesha ukusheshisa ukuwa—ukulahleka kwe-Eastern Bloc (1989 Berlin Wall), nokuvukela kwangaphakathi. Lona ngumaka ocace kakhulu “wesiphetho esiqhubekela phambili”: ufana nezamaNapoleon zokugcina zokulungisa ngaphambi kokuhlasela kuka-1814, noma ukwehla okuqhubekayo kukaPtolemy/Uziya ngemva kokuzidla kwasethempelini. Isivumelwano/umhlangano kaGorbachev wango-1989 noPapa John Paul II (inkosi yasenyakatho) kufanekisela ukunqotshwa okungokomoya—ukungakholelwa kuNkulunkulu kwenkosi yaseningizimu kunikela ekuvukeni kabusha kobupapa.

Yeltsin was the final dissolution figure (1991 onward) who led to the August 1991 coup resistance, becomes president of Russia, oversees USSR breakup (December 1991), shock therapy privatization, capitalist restoration. He embodies the chaotic end and partial “restoration” of prerevolutionary elements (oligarchic capitalism, like Bourbon’s return post-Napoleon). The southern king’s palace is swept away, fulfilling Daniel 11:40’s whirlwind conquest by the north (Papacy via US alliance).

UYeltsin wayengumuntu wokugcina wokuhlakazwa (kusukela ngo-1991 kuya phambili) owaholela ekumelaneni nokuketulwa kombuso kuka-Agasti 1991, waba ngumongameli waseRussia, waqondisa ukuhlakazeka kwe-USSR (uDisemba 1991), ukwenziwa ngasese kwezomnotho kwe-shock therapy, nokubuyiselwa kobungxiwankulu. Umele ukuphela okunesiyaluyalu kanye “nokubuyiselwa” okuyingxenye kwezingxenye zangaphambi kwenguquko (ubungxiwankulu bama-oligarch, njengokubuya kukaBourbon emva kukaNapoleon). Isigodlo senkosi yaseningizimu siyakhukhuleka, kugcwaliseka uDaniyeli 11:40 wokunqoba ngesivunguvungu kwasenyakatho (ubuPapa ngobudlelwane bokubambisana ne-US).

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

Ithayipholojhi igcizelela ukwahlulelwa okuhlala isikhathi eside, okuyisinyathelo ngesinyathelo, kunokuba kube ukuwa okusheshayo, njengoba nje ukunqoba kukaPtolemy IV eRaphia kwaholela ekuzidleni, ekungeneni ethempelini, ekushayweni nguNkulunkulu, nasekuwohlokeni kancane kancane; ukuhlukaniswa kuka-Uziya ngenxa yesifo sochoko kwaze kwaba sekufeni; kanye nokulahlekelwa kukaNapoleon okwenzeka ngezigaba (eRussia, eLeipzig, eParis, e-Elba, eWaterloo). Ulayini weSoviet ukhomba amandla esiqongo ngaphansi kukaStalin, ukubhoboka kwangaphakathi okuqhubekayo ngesikhathi sokuncibilika kukaKhrushchev okuveza imifantu esimisweni. Khona-ke ukuma kwangenkathi kaBrezhnev bese izinguquko zikaGorbachev kuba yizinto ezisheshisa inqubo; inkathi kaYeltsin iqedela ukususa konke (i-USSR iyahlakazwa, isimo sokuphatha sokungakholelwa kuNkulunkulu siyaphela). “Inhliziyo yaphakama” ibonakala kuwo wonke lo layini (ukudelela kukaNkulunkulu okungakholelwa kuNkulunkulu), kodwa akekho “owenza ukunqoba kwakhe kube yimpumelelo ephelele.”

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

Ukuphela kwamakhosi aseningizimu kuyinqubekelaphambili; ukubhujiswa kukaSathane kwaqala esiphambanweni, futhi ekugcineni uyathunyelwa ekudingisweni iminyaka eyi-1,000, bese efa.

> 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.

> Ngase ngibona ingelosi yehla ivela ezulwini, iphethe ukhiye womgodi ongaphansi ongenamkhawulo neketanga elikhulu esandleni sayo. Yayibamba udrako, leyo nyoka yasendulo, enguDeveli, noSathane, yamfaka izibopho iminyaka eyinkulungwane, yamphonsa emgodini ongaphansi ongenamkhawulo, yamvalela, yabeka uphawu phezu kwakhe, ukuze angabe esedukisa izizwe, kuze kugcwaliseke iminyaka eyinkulungwane; emva kwalokho kumelwe akhululwe isikhashana esincane.

> 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.

> Ngase ngibona izihlalo zobukhosi, bahlala phezu kwazo, banikwa ukwahlulela; ngase ngibona imiphefumulo yalabo abanqunywa amakhanda ngenxa yobufakazi bukaJesu nangenxa yezwi likaNkulunkulu, nalabo abangakhulekanga isilo, nesithombe saso, futhi abangamukelanga uphawu lwaso emabunzini abo noma ezandleni zabo; baphila, babusa kanye noKristu iminyaka eyinkulungwane. Kepha abanye abafileyo kabaphindanga baphila kwaze kwaphela iminyaka eyinkulungwane.

> 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.

> Lokhu kungukuvuka kokuqala. Ubusisiwe futhi ungcwele lowo onesabelo ekuvukeni kokuqala; phezu kwalabo ukufa kwesibili akunamandla, kodwa bayakuba ngabapristi bakaNkulunkulu nabakaKristu, futhi bayakubusa kanye naye iminyaka eyinkulungwane.

> 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.

> Kwathi lapho iminyaka eyinkulungwane isiphelile, uSathane uyakukhululwa aphume etilongweni lakhe, futhi uyakuphuma ayodukisa izizwe ezisemagumbini omane omhlaba, uGogi noMagogi, ukuba azibuthele ndawonye empini; inani lazo linjengesihlabathi solwandle. Zase zenyuka zaya phezu kobubanzi bomhlaba, zazungeza ikamu labangcwele nomuzi othandekayo; kwehla umlilo uvela kuNkulunkulu uphuma ezulwini, wabashisa waqeda. Udeveli owabadukisayo waphonswa echibini lomlilo nesibabule, lapho kukhona khona isilo nomprofethi wamanga; bayakuhlushwa imini nobusuku kuze kube phakade naphakade. IsAmbulo 20:1–10.

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

Sizoqhubeka nokucabangela kwethu ngenkosi yaseningizimu kuDaniyeli ishumi nanye, amavesi ayishumi nanye kuya kweleshumi nanhlanu, esihlokweni esilandelayo.

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.

Umagazini i-The Time of the End washicilelwa ngo-1996, futhi umele isiprofetho esivela encwadini kaDaniyeli esavulwa uphawu ngo-1989. Muva nje lo magazini ufundwe yi-ChatGPT, eyacelwa ukuba ihlole indima ye-Ukraine emlandweni wevesi lamashumi amane njengoba imelelwe kulo magazini. Okulandelayo kungukuhlukaniswa kwalowo magazini obusesidlangalaleni iminyaka engamashumi amathathu. Isiqephu sokuqala esivela emibhalweni ka-Ellen White kulo magazini sithi Testimonies, umqulu 9, 11.

## Overview: Ukraine in the Prophetic Framework

Ukubuka Konke: I-Ukraine Ohlakeni Lwesiprofetho

Within the magazine’s prophetic outline of Daniel 11:40–45, Ukraine is discussed in connection with the collapse of the Soviet Union and the struggle between the Papacy (king of the north) and atheistic communism (king of the south). Ukraine is presented as a key religious and geopolitical battleground during the closing stages of the proxy wars, particularly in relation to the Ukrainian Catholic Church and its legalization after decades of suppression under Soviet rule.

Ngaphakathi komdwebo wesiprofetho wephephabhuku kaDaniyeli 11:40–45, i-Ukraine ixoxwa maqondana nokuwa kweSoviet Union kanye nomzabalazo phakathi koBupapa (inkosi yasenyakatho) nobukhomanisi obungakholelwa ebukhoneni bukaNkulunkulu (inkosi yaseningizimu). I-Ukraine yethulwa njengenkundla ebalulekile yempi yenkolo neyezombusazwe zomhlaba phakathi nezikhathi zokugcina zezimpi ezimele, ikakhulukazi maqondana neBandla LamaKatolika lase-Ukraine kanye nokugunyazwa kwalo ngokomthetho emva kwamashumi eminyaka okucindezelwa ngaphansi kokubusa kweSoviet.

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.

Lo magazini iveza i-Ukraine njengengxenye yokugcwaliseka okubanzi kwesiprofetho sikaDaniyeli 11:40, ichaza ukukhukhuleka kususwe inkosi yaseningizimu ngomfelandawonye weVatican–United States. I-Ukraine ivezwa njengobufakazi bokuncipha kobuNkulunkulu-buphiki beSoviet kanye nokuvuka kabusha kwethonya lamaKatolika eMpumalanga Yurophu.

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

I-Ukraine Empini Ephakathi Kwenkosi Yasenyakatho neNingizimu

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).

Iphephabhuku lifundisa ukuthi inkosi yaseningizimu iwukungakholelwa ebukhoneni bukaNkulunkulu, okwaqala ukubonakaliswa yiFrance (1798) futhi kamuva yiSoviet Russia. Inkosi yasenyakatho inguBupapa, futhi uDaniyeli 11:40 uchaza impi engokomoya eyaqala ngo-1798 futhi yafinyelela esicongweni ngokuwa kweSoviet Union ngo-1989. I-Ukraine ivele kulo mongo njengengxenye yebhulokhi yaseSoviet ehanjiswa isuswe ekugcwalisekeni kukaDaniyeli 11:40. Lolu shicilelo lukhombisa ukuwa kweSoviet Union njengesinyathelo sokuqala ekwelashweni kwesilonda esibulalayo soBupapa (IsAmbulo 13).

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

Ukucindezelwa KweBandla LamaKatolika Lase-Ukraine (Imithombo Ecashuniwe)

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

Lo magazini ihlanganisa ubufakazi bezwe obuphathelene nokushushiswa kwamaKatolika ngaphansi kombuso wamaSoviet.

From Time Magazine, December 4, 1989:

Kusukela kuyi-Time Magazine, Disemba 4, 1989:

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

> “Ngemva kweMpi Yezwe II, ushushiso olubi nakuba ngokuvamile lwalungachithi igazi eliningi kangako, lwasakazekela e-Ukraine nasebhulokhini entsha yaseSoviet, lwathinta izigidi zamaRoma Katolika namaProthestani kanye nama-Orthodox.”

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

I-Ukraine ibonwa njengendawo enkulu lapho ubuKatolika bucindezelwa khona ngaphansi kobukhomanisi.

## Legalization of the Ukrainian Catholic Church

Ukugunyazwa Ngokusemthethweni kweBandla LamaKatolika lase-Ukraine

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

Okunye okugxilwe kakhulu engxoxweni nge-Ukraine ukwenziwa kusemthethweni kweBandla lamaKatolika lase-Ukraine elase livinjelwe isikhathi eside.

From Life Magazine, December 1989:

Okuvela ku-Life Magazine, Disemba 1989:

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

> “Sekuqokwe ababhishobhi abasha abathathu bamaKatolika eCzechoslovakia muva nje. Futhi kule nyanga uGorbachev uhlangana noPapa John Paul II ngesikhathi sokuvakasha e-Italy—umhlangano wokuqala wobuso nobuso phakathi kwabaholi baseKremlin nabaseVatican. Lezi zingxoxo zingaholela ekwenzeni iSonto lamaKatolika lase-Ukraine, osekuyisikhathi eside livinjelwe, libe semthethweni e-U.S.S.R.”

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

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

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

> “Ukuvuselelwa kwenkululeko yezenkolo kulindeleke ukuba kuhlanganise nokususwa kokuvinjelwa okusemthethweni kweSonto lamaKatolika lase-Ukraine elinamalungu ayizigidi ezinhlanu, elisinde lisebenza ngasese kusukela ngo-1946, lapho uStalin eyala ukuba lihlanganiswe neSonto Lobu-Orthodox LaseRussia. Ukutholela iSonto lase-Ukraine ukuqashelwa ngokomthetho kube yinjongo eyinhloko kapapa.”

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.

Lo magazini ikwethula lokhu njengobufakazi bokuncipha kokulawula kobungakholelwa kuNkulunkulu nokubuyiselwa kwamandla obuKatolika. Lokhu kuhlonzwa njengomphumela oqondile wengcindezi yezobudlelwano bamazwe yeVatican, futhi kufakwa njengengqophamlando ekugcwalisekeni kukaDaniyeli 11:40, njengoba i-Ukraine ibekwa njengesibonelo esibonakalayo sobuPapa obuphinde buthole ithonya ezindaweni ezake zaba ngaphansi kobukhomanisi.

## Ukraine as Evidence of the Papacy’s Advance

I-Ukraine njengobufakazi bokwanda kobuPapa

The collapse of communism not merely as political change but as a spiritual defeat of atheism, a geopolitical advance of the Papacy and the beginning of the Papacy’s return to world dominance. The Ukraine becomes a case study in the dismantling of Soviet religious suppression and a strategic victory of Rome in Eastern Europe. It represents the visible shift from enforced atheism to restored Catholic authority and the legalization of the Ukrainian Catholic Church is treated as prophetic confirmation that the king of the north was sweeping away the king of the south “like a whirlwind.”

Ukuwa kobukhomanisi, hhayi nje njengoguquko lwezepolitiki kodwa njengokwehlulwa ngokomoya kokungakholelwa ebukhoneni bukaNkulunkulu, njengokuqhubekela phambili kwePapacy kwezombusazwe zomhlaba, kanye nokuqala kokubuyela kwePapacy ekubuseni umhlaba. I-Ukraine iba yisifundo esiyisibonelo ekuqedweni kokucindezelwa kwenkolo kweSoviet kanye nokunqoba kwamasu kweRoma eMpumalanga Yurophu. Imelela ukuguquka okubonakalayo kusuka ekungakholelweni ebukhoneni bukaNkulunkulu okuphoqelelwe kuya ekubuyiselweni kwegunya lamaKatolika, futhi ukugunyazwa ngokomthetho kweSonto LamaKatolika Lase-Ukraine kuthathwa njengokuqinisekiswa kwesiprofetho sokuthi inkosi yasenyakatho yayikhukhula isuse inkosi yaseningizimu “njengesivunguvungu.”

## Ukraine and the Broader Prophetic Sequence

I-Ukraine Nokulandelana Okubanzi Kwesiprofetho

- 1798 – Papacy receives deadly wound.

  1798 – Ubupapa buthola inxeba elibulalayo.

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

  1917 – Ukungakholelwa ebukhoneni bukaNkulunkulu kuthuthela eRussia (Inguquko yamaBolshevik).

- 1989 – Soviet Union collapses.

  1989 – I-Soviet Union iyawa.

- Ukraine – Catholic Church legalized.

  I-Ukraine – iBandla lamaKatolika selisemthethweni.

- Papacy regains geopolitical influence.

  Ubupapa buphinde buthola ithonya lezepolitiki yomhlaba wonke.

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

  I-United States ekugcineni iba ngaphansi kwethonya lobuPapa (Daniyeli 11:41).

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

  Umhlaba wonke uyalandela (Daniyeli 11:42–43).

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

I-Ukraine ifanele izigaba 3–4 njengengxenye yenguquko ephakathi kokungakholelwa kuNkulunkulu kobuSovieti kanye nokubuyiselwa kwethonya loPapa.

## Sources Referenced in Ukraine Discussion

Imithombo Esetshenzisiwe Engxoxweni Yase-Ukraine

- Jeff Pippenger (primary theological framework)

  UJeff Pippenger (uhlaka oluyinhloko lwezinkolelo zenkolo)

Spirit of Prophecy

UMoya Wokuprofetha

- The Great Controversy

  Impikiswano Enkulu

- Selected Messages

  Imiyalezo Ekhethiwe

- Testimonies for the Church

  Ubufakazi Ebandleni

Secular Press

Abezindaba Bomhlaba

- Time Magazine

  i-Time Magazine

- Life Magazine

  I-Life Magazine

- U.S. News & World Report

  I-U.S. News & World Report

Ukraine is mentioned in connection with:

I-Ukraine kushiwo maqondana nalokhu:

- Post-World War II Catholic persecution

  Ukushushiswa kwamaKatolika ngemva kweMpi Yezwe II

- Underground survival of the Ukrainian Catholic Church

  Ukusinda ngaphansi komhlaba kweSonto LamaKatolika lase-Ukraine

- Gorbachev–Vatican diplomacy

  Ubuxhakaxhaka bukaGorbachev–Vatican

- Legal restoration of Catholic hierarchy

  Ukubuyiselwa ngokomthetho kobuholi besonto lamaKatolika

## Summary of Ukraine’s Role in the Newsletter

Isifinyezo Sendima Ye-Ukraine Encwadini Yezindaba

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

I-Ukraine yayiyinqaba yobuKatolika obucindezelwe ngaphansi kokungakholelwa ebukhoneni bukaNkulunkulu kweSoviet. Ukwenziwa ngokusemthethweni kweBandla LamaKatolika lase-Ukraine kwabonisa ukubuthaka kwenkosi yaseningizimu. Ithonya leVatican e-Ukraine labonakalisa ukuvuka kabusha koBupapa, futhi ukuguquka kwezenkolo e-Ukraine kwasebenza njengobufakazi obuphathekayo bokuthi uDaniyeli 11:40 wayegcwaliseka. Izehlakalo ezazihambisana ne-Ukraine zakha ingxenye yesinyathelo sokuqala ekuphilisweni kwesilonda esibulalayo soBupapa. Ngakho-ke i-Ukraine ayivezwa njengesigameko sezepolitiki esizimele sodwa, kodwa njengophawu lwesiprofetho ngaphakathi kwezinyathelo zokugcina zikaDaniyeli 11.

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