In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Mbeguekatúpegua rupi Rusia omohuʼãta ñorairõ Ucraniape peteĩ jeityvyrã rupive, ha upe jeityvyrã ojehechaukáta haʼetaha ñepyrũ paha rehegua Putin ha Rusia-pe g̃uarã. Oĩháicha Gorbachev omohendapyahu (perestroika) hekojoja guasu ha upéi okañy Mbojoaju Tetãnguéra gotyo, péicha avei Rusia polítikagua ojererúta Mbojoaju Tetãnguéra poguýpe, ha Rusia religioso katu ojererúta papado poguýpe. Trump ojeiporavóta 2024-pe, ha ipuʼakáta demócrata globalistakuéra ha republicano globalista heʼíva hikuái rehe, ha haʼe omopuʼãta peteĩ joaju Mbojoaju Tetãnguéra globalistakuéra ndive, oñemyatyrõ hag̃uáicha umi mbaʼe vai osẽva Putin ha Rusia ñehundígui. Upéi Tiro kuña rekovai ojeruréta Rusia rehehápe.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Panio Ñorairõme, oñembopyahu jey tembiasakue peteĩha umi mbohapy ñorairõgui oĩva versíkulo 40-pe. Pe peteĩha ñorairõme, ojehechaukáva Unión Soviética ho’áramo 1989-pe, peteĩha umi pahápe guive poapy mburuvichakuéragui omba’apo papadogui pehẽnguéicha. Pe peteĩha mburuvicha ha’e va’ekue republicano, upéva ohechauka hag̃ua pe paháva avei ha’etaha peteĩ mburuvicha republicano. Pe peteĩha mburuvicha ojekuaa va’ekue he’íva rehe pe murálla cortina de hierro rehegua, ha upéva, peteĩ techaukaha profétikaramo, ho’a va’ekue Muro de Berlín ho’áramo 9 de noviembre de 1989-pe. Pe pahápe guive mburuvicha republicano ojekuaáta he’íva rehe pe murálla Estados Unidos rembe’y yvývopegua rehe, ha pe techaukaha omarkátava Trump remimombe’u murálla jejapo rehegua ha’éta pe léi dominical, upépe pe murálla simbólica “iglesia ha estado ñemboyke hag̃ua” oñemboguejýta.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Pe mburuvicha peteĩha vaʼekue peteĩ yma guare momarandu rupive ojehecharamóva, ojekuaáva iñeʼẽ porãmbaitereiha ha orekoha pukavy porã. Pe mburuvicha pahagua niko peteĩ yma guare momarandu rupive ojehecharamóva, ojekuaáva iñeʼẽ porãmbaitereiha ha orekoha pukavy porã. Áño 1989 ohechauka pe mburuvicha guasu ojekuaáva Unión Soviética ramo oñembyaiha, ha pe mbohapy ñorairõ apytégui pe pahagua, versículo cuarenta-pe, ohechauka pe mburuvicha guasu ojekuaáva Rusia ramo oñembyaiha.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Ñorairõ Paniopegua ha’e pe ñorairõ mbohapyha ha pahague pe versíkulo cuarenta-peguare, ha oñembohechauka vaʼekue pe ñorairõ peteĩhaguáre. Opa rire pe ñorairõ peteĩha, ko yvy tuichakue ohechakuaa vaʼekue pe pu’aka guasu añoite oĩva ko yvy ape áriha hína Estados Unidos. Upéva pe dominio mundial oñembopyahu jeýta pe ñorairõ pahápe oñemohu’ãvo, upépe, jepe oñemoheñói joaju Antiochus III ha Felipe Macedonia-gua apytépe, (Estados Unidos ha Naciones Unidas), Estados Unidos (pe maranduhára japu) oñemoĩta mburuvicha guasu ramo umi diez rréi ári (pe dragón — Naciones Unidas).

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Mbohapy ñorairõ versíkulo cuarentapegua rehegua oguereko “Añeteguá” recharamo, pe peteĩha ohechaukágui ipahápeguápe, ha pe ñorairõ mbytegua ohechauka hag̃ua pu’aka hag̃ua ñemoĩ. Pe peteĩha ha ipahápegua ehérsito proxy ipu’akáva (Estados Unidos) iporã, ha katu pe mokõiha ehérsito proxy oñehundi, ha pe mokõiha ehérsito proxy ha’e Nazismo, peteĩ símbolo mundial ñemoĩ rehegua.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Donald Trump rembiapo kampáña polítika mbohapy rehe ojehecha pe “Añetegua” réra, pórke haʼe ogana pe elección iñepyrũha ha ipahápe guare kampáñape; péro pe kampáña mbytýpe oñemonguʼe chupe haʼe hag̃ua oñedefrota pe ateísmo mymba rupi, ha upéva hína pe mburuvicha guasu dragón rehegua, jey hag̃ua pe ñemopuʼã rehegua símbolo, ojehechaukáva pe alfabeto hebreo letra papapyapyapyapy peteĩhápe ha mbohapyha rehe, ha upéva oñembojoajúramo pe letra peteĩha ha pahaguándi omoheñói pe ñeʼẽ hebreo “Añetegua.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Daniel 11 pe ñe’ẽjoapy 10 ohechauka ára paha ouha ary 1989-pe, ha ñe’ẽjoapy 16 ohechauka pe pya’etéma ou hag̃uáicha léi domingo rehegua. Umi ñe’ẽjoapy 10 guive 15 peve orrepresenta pe tembiasakue kañymby oñeñe’ẽva ñe’ẽjoapy 40-pe, ha’éva Daniel aranduka pehẽngue oñembotýva’ekue ára pahápe peve. Oñemoĩramo umi ñe’ẽjoapy 10 guive 15 peve (línea ári línea) pe tembiasakue kañymbýpe oñeñe’ẽva ñe’ẽjoapy 40-pe, upe Daniel pehẽngue ojoajúva ára pahándi oñeipe’a. Upe pehẽngue oñeipe’a mboyve pe gracia ñemohu’ã umi sábado ñangarekohárape g̃uarã pe pya’etéma ou hag̃uáicha léi domingo reheguápe. Upévare, upéva orrepresenta pe sello paha térã pe séptimo sello.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Ha oipe’ávo pe séllo sieteháva, oiko kirirĩ yvágape media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñeme’ẽ siete trompéta. Upéi ambue ánhel ou ha oñembo’y pe altár rovái, oguerekóvo peteĩ incensário órogui; ha oñeme’ẽ chupe heta insiénso, hag̃ua hag̃uáicha oikuave’ẽ opa umi marangatu ñembo’e ndive pe altár óro rehegua oĩva tróno renondépe. Ha pe insiénso tatatĩ, osẽva umi marangatu ñembo’e ndive, ojupi Tupã renondépe pe ánhel po guive. Ha pe ánhel ojapyhy pe incensário, omyenyhẽ altár tata reheve, ha omombo yvy ári: ha oĩ ñe’ẽnguéra, arapupu, overa ha yvy ryryi. Ha umi siete ánhel oguerekóva umi siete trompéta oñembosako’i ombopu hag̃ua. Apocalipsis 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Umi siete ánhel oguerekóva umi siete trompéta orrepresenta pe huísio ejecutivo oñepyrũva pe léi arapokõindýpe Estados Unidos-pe, ha orrepresenta avei pe huísio ejecutivo oñepyrũva Michael opu’ã jave ha yvypóra probation oñemboty. Pe peteĩha periodo, pe léi arapokõindýgui Michael opu’ã peve, Ñandejára huísio-kuéra oĩ poriahuverekóre oñembojehe’a hag̃uáicha; ha upéi umi siete plaga pahague ha’e Ñandejára huísio-kuéra ndojehe’áiva poriahuverekóre. Pe séptimo selló jepe’a ha’e pe momento umi huísio ejecutivo oñembosako’iha, ojehechaukaháicha umi siete ánhel rupive.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Daniel kapítulo mokõi ha porundy ohechauka “umi ñembo’e umi marangatu rehegua” ha’eha peteĩ ñembo’e oñentende hag̃ua umi mba’e ojehupytyva’ekue Nabucodonosor pe kerayvoty ñemiguáva ta’anga mymbaguasu rehegua ndive, ha pe ñembyasy ha jeconfesión ojehupytyva’ekue “umi siete tiempo” ndive, Levítico kapítulo veintiséis-pe. Umi ñembo’e oñembojehe’áva pe insiénso ndive pe “censario de oro”-pe, ojupi hag̃ua Tupã renondépe, oñembo’e umi ohenóivape oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe, upe jave oguerekóva pe sello Tupã oikovéva rehegua, pe tata altar-gui oñemombo jave yvy ári.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Ezequiel kapítulo porundy-peguápe, umi santos voi oime ojahe’o ha osapukái umi mba’e vaiete ojejapóva ko yvýpe ha tupãope, ha ohechaukávo hikuái ipyahýva ñembyasy pypuku angaipa rehe, pe ánhel omoĩva pe sello omoĩ peteĩ techaukaha ijyvágare. Oikoháicha Apocalipsis kapítulo poapy ndive, umi huísio ojehechaukáva umi ánhel ohundíva rupive oĩ upépe hapykuépe, oha’arõvo pe tembiapoukapy he’íva pe sellado opa hag̃ua.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Arandu e’ỹ hag̃uáicha pe Opa’ỹvape guereko gueteri peteĩ kuatiañe’ẽ opa tetã ndive. Iporiahuvereko oñekuave’ẽ aja ñehenói rupive ñembyasy hag̃ua, ko kuatiañe’ẽ opytáta abierto; ha umi papapy oguahẽ vove peteĩ tetãme Ñandejára omoĩva’ekuépe, oñepyrũ Ipochy rembipota. Pe kuatiañe’ẽ oñemboty. Tupã paciencia opa. Ndaipóri véima jerure poriahuverekorã hesekuéra hag̃uáicha.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Pe proféta, ohechávo umi ára ohasávape, oguereko ko ára oñemoĩmbyre pe visión renondépe. Umi tetã ko tiempopegua ohupyty pytyvõnguéra ndaha’éiva araka’eve ojehecháva. Umi jehovasa poravovéva yvágagui oñeme’ẽ chupekuéra; ha katu tuichavéva jejopy, mba’erechakuaa’ỹ rei, ta’ãnga ñemomba’e, Tupã ñemomba’e’ỹ, ha ñañembopy’arory’ỹ vai ojehai hesekuéra. Pya’eterei ombotypa hikuái iñekuéta Tupã ndive.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Ha upe mba’e chemongyhyjéva hína pe añetegua oĩva ko’ápe: umi oguerekova’ekue tesape guasuvéva ha privilehio tuichavéva oñemongy’apa hague pe tekoañágui ojepysóva opárupi. Ojejokoháicha umi hekojoja’ỹvagui ijerére, heta, jepe umi omombe’úva pe añetegua, ho’ysãma ha ogueraha chupekuéra pe ysyry mbarete ivaívape. Pe ñembohory opavavéva ojapóva pe Tupãrayhu añetévare ha pe marangatu rekóre ogueraha umi ndojoajúiva ñembyaty hag̃uáicha Tupã ndive okañy hag̃ua chuguikuéra pe mboete Hembilei rehe. Oikóramo hikuái oikóva pe tesape rapykuéri ha ojapóramo pe añetegua ipy’aite guive, ko Léi marangatu ha’etevéta chupekuéra mba’e hepyetereíva ko’ágãicha oñemomirĩ ha oñemboykévo. Ojekuaave ohóvo pe nañemboetéiva Tupã Léi, upéicha avei iñambueve ha hesakãve pe línea omboja’óva umi oñangarekóva hese ha yvórare. Mborayhu umi tembiapoukapy divínore okakuaa peteĩ atyme, ambue atyme katu okakuaa ohóvo pe ñemomba’e’ỹ hese kuéra.”

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Pe apañuãi oúta pya’eterei. Umi ta’ãnga pya’e oñembotuicháva ohechauka Tupã jehechauka ára og̃uahẽmbaitemaha. Jepémo ndoipotái okastiga, upéicharõ jepe okastigáta, ha upéva pya’e. Umi oguatáva tesapepe ohecháta umi techaukaha pe mba’e vai hi’ag̃uívare; ha katu ndopytava’erãi kirirĩme, mba’eve hag̃uáicha ojapóta pe ñehundi ha oñembopy’aguapývo pe jeroviáre Tupã oñangarekóta Ipuéblore pe jehechauka árape. Mombyry upéicha gui. Oikuaava’erã hikuái kóva ha’eha idévore omba’apo kyre’ỹme oñeha’ãvo osalva ambuépe, oma’ẽvo jerovia mbarete reheve Tupãre toipytyvõ hag̃ua chupekuéra. ‘Pe ñembo’e kyre’ỹ ha mbarete peteĩ kuimba’e hekopotĩva rehegua heta mba’e ikatu.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Pe mba’yru Tupã rehegua ndohupytýi gueteriite ipokatu’ỹ hag̃ua. Pe ára pe iglesia oĩ jave ipeligro ha ikangyvéva ryepýpe, pe aty michĩmi oĩva hesakãme osuspiráta ha osapukáita umi mba’e jeguaru ojapóva yvýpe rehe. Ha iñespecialvévape, ijembo’e kuéra ojupíta iglesia rehehápe, pórke umi imembykuéra oiko ko yvy arigua reko rupi.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Ko’ã mbovymi jerovia hag̃ua ombo’e porãva ñembo’e kyre’ỹ ndaha’éimo’ãi rei. Ñandejára osẽ vove peteĩ ñemoñarepyhýicha, upéicha avei ou va’erã peteĩ ñangarekoháricha opa umi oguerekóva jerovia ipotĩ hag̃uáicha ha oñangarekóva ijehe anive hag̃ua oñemongy’a ko yvy arigua rehe. Ko áraitepe Tupã opromete ombojovake hag̃ua umi hembiporavo tee, osapukáiva chupe ára ha pyhare, jepe ha’e are hag̃ua oha’arõ chupekuéra.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

“Pe tembiapoukapy ha’e: ‘Pehasa táva mbyte rupi, Jerusalén mbyte rupi, ha emoĩ peteĩ techaukaha umi kuimba’e kuéra syva rehe, umi opyta hag̃ua py’asy ha osapukái hag̃ua opa umi ñañembyai hag̃ua ojapóva upépe.’ Ko’ã ojasuspira ha osapukáiva oikuaa uka vaekue pe ñe’ẽ ome’ẽva tekove; ha’ekuéra oñemoñe’ẽ vai, ome’ẽ ñemoarandu ha ojerure asy. Oĩ vaekue umi omomarangatúva’ỹ Ñandejárape oñembyasy ha omomirĩva’ekue ipy’a Henondépe. Péro Ñandejára gloria ojei vaekue Israel-gui; jepevérõ heta gueteri osegi vaekue religión reko apopyrãme, ipu’aka ha ipresénsia ndaipóri vaekue.” Testimonios, volúmen 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Umi versíkulo diez guive quince peve oikuaauka hag̃ua pe tembiasakue kañymby versíkulo cuarenta-peguápe, ha péicha ojapóvo ohechauka avei peteĩ jave pe sellado umi cien cuarenta y cuatro mil rehegua koʼág̃a ojejapohína umi oikéva umi requisito umi ñemboʼe rehegua ojehechaukáva Daniel ha umi mbohapy kuimbaʼe hekoporãva rehe capítulo mokõi-pe, ha Daniel rehe capítulo nueve-pe. Pe joavy koʼã mokõi ñemboʼe apytépe ikatu ojehechakuaa peteĩ ñemboʼe ramo oñentende hag̃ua umi mbaʼe ojehúva okáguio profecía rehegua (Daniel mokõi), ha peteĩ ñemboʼe ramo ojeikuaa hag̃ua profecía rembiasakue ryepýpe ojehasáva (Daniel nueve). Ambue joavy haʼe hína umi santo-kuéra, atyháicha, oheka hikuái oñentende hag̃ua pe marandu jehasa asy rehegua taʼanga mymba pegua (Daniel mokõi), péro peteĩteĩte oikotevẽ omohuʼã pe tembiapo arrepentimiento completo rehegua (Daniel nueve). Iñemboʼe-kuéra oĩvaʼerã Ezequiel nueve contexto-pe, haʼekuéra oguerekovaʼerãgui pyʼaro yvy rehegua angaipa-kuéra rehe ha tupao ryepýpegua avei.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Pe ára oguahẽvo Ipochy osẽta hag̃ua juício rupive, ko’ã Cristo remimbo’e michĩva, oñeme’ẽmbáva chupe, ojehechakuaáta ambue yvypóra yvóra guive iñambuéva hag̃ua pe py’a hasýpe, ojehechaukáva ñembyasy, jahe’o, ñemoñe’ẽ porã asýpe ha ñe’ẽmondópe. Ambuekuéra katu oñeha’ã aja omoĩ hag̃ua peteĩ ao pe ivaíva hi’ári, ha ombohysýi hag̃ua pe tekovai tuicha ojehecháva opárupi, umi orekóva kyre’ỹ Tupã rérape g̃uarã ha mborayhu ángakuérape g̃uarã ndokirirĩmo’ãi omoakãrapu’ã hag̃ua avave rovay. Iñe’ẽrendu porãva ánga ojepy’apy ha oñembohasa asy ára ha ára umi hembiapo ky’áva ha umi tekoñe’ẽ marangatu’ỹva iñañáva rehe. Ndaikatúi ojoko pe ysyry guasu mba’evai rehegua oho pya’etereíva, ha upévare henyhẽ ñembyasýgui ha kyhyjégui. Oñembyasy Tupã renondépe ohechávo pe jerovia oñemboykéva umi hógape voi umi oguerekova’ekue tesape guasu. Ojahe’o ha ombohasa asy iñanga kuéra, tavy, mba’erecharã, jejapose año, ha opáichagua ñembotavygui oike haguére tupãópe. Tupã Espíritu, omokyre’ỹva ñe’ẽreja hag̃ua, oñembojaru hese ha oñembohasávo ipype, ha Satanás rembiguái katu ovy’a. Tupã oñemotĩ, ha añetegua ojeheja mba’eve’ỹramo.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Umi kuéra ndoñembyasýiva ijehegui hikuái iñemomombyry rupi Tupãgui, ni ndahejaheʼói ambuekuéra angaipakuéra rehe, opytátaʼỹre Tupã sélloʼỹre. Ñandejára omondo imaranduharakuérape, umi kuimbaʼe orekóva poapyharã ipópe: ‘Tapeho hapykuéri pe táva rupi, ha pejuka; ani peiporiahuvereko, ani pehechauka hag̃ua poriahuvereko: pejukaite itujávape ha mitãrusúpe, kuñataĩme, mitãvape ha kuñáme; ha ani pejapyhy avavépe orekóvape pe techaukaha; ha peñepyrũ Che santuario guive.’ Upémarõ oñepyrũ hikuái umi karai itujávagui oĩva pe óga renondépe.”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

“Ko’ápe jahecha pe tupao — Ñandejára santuario — ha’e hague pe tenondete ohasáva Tupã pochy ñembyepoti. Umi kuimba’e yma guare, umi Tupã ome’ẽ vaekue chupekuéra tuicha tesape ha oñembo’y vaekue tavayguakuéra mba’e ojehecharamóva espíritu rehegua ñangarekohára ramo, ombotavy ijerovia oñeme’ẽ vaekue chupekuéra. Ha’ekuéra oguereko vaekue pe ñemoĩ: ndaikotevẽiha ñaha’arõ milagrokuéra térã Tupã pokatu jehechauka porãite, yma guaréramo guareicha. Umi ára iñambuéma. Ko’ã ñe’ẽ omombarete ijerovia’ỹ, ha he’i hikuái: Ñandejára ndajajapomo’ãi iporãva, ni ndajajapomo’ãi ivaíva. Ha’e tuichaiterei iporiahuvereko hag̃uáicha ou hag̃ua ohusga hag̃ua itavayguakuérape. Péicha ‘Py’aguapy ha tekove jerovia’ỹ’ ha’e pe sapukái osẽva umi kuimba’égui, araka’eve noñemoĩvéimo’ãiva iñe’ẽ mbarete trompétaicha ohechauka hag̃ua Tupã tavayguakuérape hembiapo vaikue, ha Jacob rógape iñangaipakuéra. Ko’ã jagua kirirĩ ndahapukáiva ha’e umi ohasa vaíva Tupã ipochy hekópegua ñembyepoti joja. Kuimba’e, kuñataĩ, ha mitã’i opavave oñehundi oñondivepa.” Testimonios, volúmen 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Daniel 11, versíkulo peteĩ ha mokõi oñepyrũ ára paha-pe ary 1989-pe, ha upéicha avei versíkulo pa. Versíkulo mokõi ogueraha tembiasakue Donald Trump mandato peteĩha peve, ha upéi oheja peteĩ tembiasakue kañymby pe mburuvicha guasu sexto ipirapire hetavéva guive pe séptimo reino peve (Naciones Unidas), ojehechaukáva Alejandro Magno rupive. Versíkulo mokõiguápe, Jerjes mburuvicha guasu ipirapire hetáva ha Alejandro Magno apytépe, oĩkuri ocho mburuvicha guasu persa. Pe tembiasakue kañymby versíkulo mokõi guive versíkulo mbohapy peve ohechauka ocho mburuvicha guasúpe. Upévare, Trump mandato peteĩha opa rire guive pe séptimo reino profecía bíblica peve, oĩ en total diez mburuvicha guasu omyasãiva pe tembiasakue kañymby Daniel capítulo 11 versíkulo mokõi guive mbohapy peve.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Pe papapy diez ha’e peteĩ símbolo peteĩ prueba rehegua, ha pe prueba oikóva upe tembiasakue mismo-pe ha’e pe mymba ra’anga ñemoheñói. Pe sexto tendayve karai mburuvicha guasu omokyre’ỹ umi globalista-kuérape oñepyrũvo iñemoĩmby peteĩha rupive ary 2015-pe, ha upéicha ojapóvo ohechauka ñepyrũ peteĩ ñorairõme mokõi testigo-kuéra Apocalipsis capítulo oncegua ha pe dragón mymba ateísmo rehegua apytépe, ha ndopái peve pe ley dominical versículo dieciséis ha cuarenta y uno peve. Upe ñorairõ ryepýpe Donald Trump ha’e vaekue pe mburuvicha guasu peteĩha omokyre’ỹva pe dragónpe ha ha’e avei pe paha. Trump ha’e pe mburuvicha guasu paha pe mymba yvyguágui, ha Trump oikóta pe mburuvicha peteĩha pe séptimo reinopegua. Upéicha ojapóvo, Trump orrepresenta pe peteĩha ha pe paha umi diez rréigui, ha diez orrepresenta peteĩ prueba.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 ha 1798 ohechauka mbohapy tembiasakue omopyendáva pe mburuvicha guasu poapyha ha’eha umi siete-gui. 1776 ohechauka pe Ñemombe’u Jepokuaa Ñesãso rehegua ñemoherakuã, ha pe tembiasakue Primer ha Segundo Congreso Continental-kuéra rehegua. 1789 ohechauka peteĩ ára rembiasakue pe Artículos de la Confederación oñemoheñói hague. Pe periodo oñepyrũ 1781-pe, ha opa pe Constitución ñemoherakuã reheve 1789-pe. 1798 ohechauka pe Alien and Sedition Acts ñemoherakuã, ha pe mymba yvy rehegua ñepyrũ pe poteĩha tetã guasu ramo Biblia marandu py’aguapýpe.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Umi Congreso Continental-kuéra oñemboja’o mokõi periodo profétiko-pe: pe peteĩha congreso ha pe paháva congreso. Pe Primer Congreso Continental oguereko mokõi mburuvicha, ha Peyton Randolph ha’e va’ekue pe peteĩha mburuvicha. Pe Segundo Congreso Continental oguereko seis mburuvicha. Peyton Randolph ha’e va’ekue pe peteĩha mburuvicha mokõivévape, pe Primer ha avei pe Segundo Congreso Continental-pe. Oĩ va’ekue en total ocho mburuvicha pe Primer ha Segundo Congreso Continental rembiasakue pukukue javeve. Peyton Randolph ha’e va’ekue pe peteĩha mburuvicha pe Primer ha pe Segundo Congreso Continental-pe, peteĩ periodo profétiko oĩháme ocho mburuvicha, péro pe peteĩha mburuvicha káda peteĩ umi mokõi periodo-gui ha’e va’ekue pe mismo tapicha. Upévare, jepe oĩ va’ekue ocho término presidencial, añetehápe oĩ va’ekue siete mburuvicha añoite. Pe peteĩha mburuvicha mokõi jey ha’e va’ekue pe peteĩha siete tapichágui oúva mburuvicha ramo, ha upévare Randolph orrepresenta pe ochoha, pe oúva siete-gui, ha mokõi testígo rehe ome’ẽ typificación pe peteĩha mburuvicha añeteguápe, ha’éva George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington ojehechauka Randolph rupive, ha upévare Randolph, Washington ra'anga ramo, oguerahauka mokõi mba'e profético rehegua: Randolph ha'eha pe mburuvicha tenondegua peteĩha, ha avei Randolph ha'eha pe poapyha, pe umi siete apytégui. Upéicha rupi George Washington, mburuvicha peteĩha ha Comandante en Jefe peteĩha ramo, avei proféticamente ha'e va'ekue pe poapyha, ha'e va'ekue pe umi siete apytégui; ha Trump, pe mburuvicha pahague ramo, avei ha'éta pe poapyha, upéva he'iséva ha'eha pe umi siete apytégui.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Mokõiha Tetãgua Aty Guasu Mokõiha mburuvichavete vaʼekue hína John Hancock. Tetãgua Aty Guasu Mokõiha opa vaʼekue 1781-pe. 1781 guive 1789 peve ojehechauka pe Tekojoja Kuatia Joaju rehegua rembiasakue. Upe ára pehẽngue oñesimbolisa pe ary 1789 rehe, pe Léi Guasu osẽ hag̃ua rupive. Upe periodo-pe oĩ avei poapy mburuvichavete. Pe Tekojoja Kuatia Joaju ohechauka vaʼekue pe Léi Guasu peteĩha, ha katu pe Tekojoja Kuatia Joaju kangykue ogueru hag̃ua iñemyengovia, ha umi paapy colonia omoneĩ pe Léi Guasu 1789-pe.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Upéva pe ára jave, umi ocho presidente oĩkuri siete presidente ndaha’éiva presidente pe historia rupive upe ára rehegua ojehechaukáva umi mokõi Congreso Continental mboyveguápe, ha peteĩ katu ha’eva’ekue presidente upe primer período proféticope. John Hancock omba’apókuri mokõivéva Congreso Continental mokõiha-pe, ha avei pe período ojehechaukáva umi Artículos de la Confederación rupive. Nivel proféticope, oĩkuri siete kuimba’e añoite presidente ramo umi mokõi Congreso Continental aja; upévare, profétikamente John Hancock ha’eva’ekue peteĩ umi ocho apytégui pe período de los Artículos de la Confederaciónpe, péro avei ha’eva’ekue peteĩ umi siete kuimba’e apytégui pe período ohasava’ekuépe. Upévare, ha’e va’ekue pe octavo, ha’éva umi siete-gui.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Mokõiha período profético, ojehechauka hag̃uáicha 1781 guive 1789 peve, peteĩha períodoicha avei, oreko vaʼekue peteĩ presidente (Hancock) haʼéva pe poapyha, ha umi siete apytégua, oiko haguéicha Randolph peteĩha período proféticope, ojehechaukáva 1776 rupive.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Mokõive ocho mburuvicha aravope, oñerrepresenta pe enigma profético rehegua, pe “poapyha” ha’eha “umi siete-gui”. Ko’ã mokõi aravo ome’ẽ testimonio pe peteĩha mburuvicha añeteguáre (Washington), ha’e avei oguereko hague ijehe pe enigma profético ojoajúva isimbolismondi, pe itipificación ojehechaukáva Randolph rupive. Ko’ã mbohapy testigo oñe’ẽ Trump rehe. Trump, oñerrepresentáva versículo peteĩ ha mokõipe, capítulo once-pe, ojehechauka añoite itérmino peteĩha rupive, opa va’ekue pe mokõiha elección oñemonda rire pe mymba yvykua pypuku’ỹvagui.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Pe tembiasakue omoañetéva umi versíkulo, oikéva ipype peteĩ tembiasakue kañymbyva upe punto pe rréi ipirapire hetavéva (Xerxes) guive Alejandro el Grande ñemoingévo peve, ohechaukáva pe léi domingo rehegua, upe jave umi diez rréi sapy’ami oiko hag̃ua pe séptimo rréino. Pe rréi rico apytépe ha umi diez rréi ombohováiva ome’ẽ hag̃ua iñimportéva séptimo rréino papado-pe, oĩ kuri ocho rréi. Umi ocho rréi, omohendáva pe tembiasakue kañymbyva versíkulo mokõi guive versíkulo mbohapy peve, ojuhu mokõi testígo ocho presidente rehegua pe tembiasakue 1776, 1789 ha 1798-pe.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Upéva oguereko mokõipa mokõi ary rehegua simbolísmo, ha upéicha ohechauka ha’eha pe cien cuarenta y cuatro mil ñemboty rehegua tembiasakue, Divinidad ojoajúvo humanidad rehe. Avei oguereko “Añetegua” rehegua testimónio, pórke iñepyrũ ohechauka independencia ha ipaha ohechauka independencia ñemongué, ha paapy ary rire 1776-gui, paapy colonia omoneĩ Constitución. Avei ohechauka mokõi periodo ocho mburuvicha guasu (presidente) rehegua, mokõivéva oguerekóva pe enigma pe ochoha rehegua, ha’éva umi siete-gui.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump, mburuvicha peteĩha potĩha 2016-pe, ha avei pe mburuvicha paha pe sexto rréinopegua, orrepresenta avei pe peteĩha ha pe paha diez rréi oñembohapéva peteĩ rire peteĩ. Pe papapy diez ohechauka pe tembiporã jehechapy rehegua upe tembiasakuepe, ha pe jehechapy oúva mboyve ha oñemohu’ãva pe léi domingope ha’e pe mymba ra’anga jejapo. Pe ta’anga pe mymba-kérape Nebucadnesar rehegua orrepresenta ocho rréino, ha upéicha ojapóvo ome’ẽ pe testígo pe mymba ra’anga rehegua jehechapy orrepresentaha pe papapy “ocho”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Pe historia de prueba línea Macabeokuéra rehegua, ohechaukáva línea apóstata Protestantismo hatĩ rehegua ha línea apóstata Republicanismo hatĩ rehegua ojehechaukáva Antiochus III rupive, umi línea ha hatĩkuéra oñondivepa peteĩ hatĩme, ha upéva ha’e peteĩ ta’anga papado rehegua. Pe misma historia-pe, Ñandejára ra’ãnga oñemoheñói hag̃ua ipahápe ha tapiaite umi ojehechaukávape cien cuarenta y cuatro mil ramo.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Tembiasakue peñemi versíkulo mokõipa guive mbohapykõi peve, ha versíkulo pa guive pakuéra po peve rembiasakue peñemi ryepýpe ojeipe’a versíkulo irundypa rembiasakue peñemi. Trump oikóvo mburuvicha guasu poapyha, umi siete-gui ouva, iñemomarandu árape 20 jasypokõi 2025-pe, umi poapy mburuvicha guasu Xerxes ha Alejandro el Grande apytépe ohechauka mymba vai ra’anga ñemoheñói og̃uahẽma hague, ha Trump ohechauka pe peteĩha ha pahague umi pa mburuvicha guasu ojoapykuerigua apytégui.

We will continue this study in the next article.

Ñambojoapy ko estudio pe artículo oúvape.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Ha ahecha hína akatúape oguapýva guapyha ári po akatúape peteĩ kuatiañe'ẽ ojehaíva hyepýpe ha hapykuépe, oñembotyva'ekue siete séllope. Ha ahecha peteĩ ánhel mbaretépe osapukái hag̃ua ñe'ẽ hatãme: Mávapa oikotevẽva ombojuruja hag̃ua pe kuatiañe'ẽ ha oipe'a hag̃ua isellos? Ha avave ndaikatúi yvágape, ni yvy ári, ni yvy guýpe, ombojuruja pe kuatiañe'ẽ, ni oma'ẽ hese. Ha che rasẽ eterei, ndaipóri rupi avave ojejuhúva oikotevẽva ombojuruja ha omoñe'ẽ hag̃ua pe kuatiañe'ẽ, ni oma'ẽ hag̃ua hese. Upérõ peteĩ umi karai tujakue apytégui he'i chéve: Ani rejahe'o; ema'ẽ, Judá ñemoñarégui León, David rapo, ipu'aka ombojuruja hag̃ua pe kuatiañe'ẽ ha oipe'a hag̃ua umi siete sello. Ha ama'ẽvo, péina ápe, pe guapyha mbytépe ha umi irundy tekove mbytépe, ha umi karai tujakue mbytépe, oĩ peteĩ Ovecha Ra'y, ku ojejuka va'ekuéicha, oguerekóva siete hatĩ ha siete tesa, umíva hína Tupã Espíritu siete oñemondóva opa yvy ape ári. Ha ou ha ojapyhy pe kuatiañe'ẽ pe oguapýva guapyha ári po akatúagui. Ha ojapyhy rire pe kuatiañe'ẽ, umi irundy tekove ha umi irundypa irundy karai tuja oñesũ pe Ovecha Ra'y renondépe, peteĩ-teĩ oguerekóva mbaraka ha kópa óro guigua henyhẽva mba'e hyakuã porãgui, umíva hína umi imarangatúva ñembo'e. Ha opurahéi peteĩ purahéi pyahu, he'ívo: Nde reikotevẽ pe kuatiañe'ẽ rejapyhy hag̃ua, ha reipe'a hag̃ua isellos; nde rejejuka haguére, ha nde ruguy rupive ore reru jeýma Tupãme opa ñemoñare, ñe'ẽ, tavaygua ha tetã apytégui; ha ore rejapo ore Tupãme g̃uarã mburuvicha ha pa'i; ha roisãmbyhýta yvy ári. Apocalipsis 5:1–10.