Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”
Daniel 11 oñepyrũvo oikuaauka Donald Trump-pe mburuvicha paha ramo pe sexto rréino maranduhai profético Bíblico-pe. Ciro mbohapyha ary-pe, ha upépe oñepyrũ vaʼekue pe visión capítulo 10-pe, oñemohuʼã capítulo 11 peteĩha versículo-pe ñeʼẽ “avei” reheve.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.
Che avei, Darío meda arýpe peteĩha-pe, che voi aime hag̃ua amombarete ha amyatyrõ chupe. Daniel 11:1.
Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.
Gabriel oñangareko porã og̃uahẽ hag̃ua jey Darío peve ha ombojoaju hag̃ua chupe Ciro ndive oñepyrũvo imombeʼupy capítulo oncegua. Capítulo diez osegi peteĩ visión añoite ramo pe versículo paha capítulo doce peve, ha oñepyrũ Ciro arýpe mbohapyhápe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ciro, mburuvicha Pérsiagua, mbohapyha áñope ojehechauka peteĩ mba'e Daniel-pe, héra oñembohérava Beltesasar; ha upe mba'e añetegua vaekue, ha pe ára oñemoĩmava puku; ha'e oikuaa upe mba'e, ha oreko entendimiento pe visión rehe. Daniel 10:1.
Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.
Darío ha Ciro ndive omoheñói pe símbolo tetã mokõiva Medo ha Persa rehegua, ohechaukáva pe pokatu mokõiva Republicanismo ha Protestantismo Estados Unidos-pe; upéicha rupi, ohechauka pe símbolo mokõiva ára paha rehegua. Aarón ha Moisés heñói hague ohechauka pe ára paha Abraham marandu ñemoñeʼẽ irundyciento ary rehegua paha, Israel yma guarépe iñepyrũme; upéicha avei, Juan Bautista ha Cristo heñói hague ohechauka umi mokõi techaukaha ára paha rehegua Israel yma guarépe ipahápe. Jesús tapiaite ohechauka pe paha pe ñepyrũ rupive.
Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.
Darío ha Ciro oñondive ohechauka pe waymark ojehechaukáva araka’e paha ramo, upe jave opa haguépe umi setenta ary jejapyhy Babilóniape.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ñandejára iglesia yvy ape ári añetéhápe oĩ vaʼekue jejopypýpe ko aravo puku aja, ñemuharakuã atyʼỹʼỹ ha kyhyjeʼỹme, Israel raʼykuéra oĩ haguéicha jejopypýpe Babilóniape pe exílio aja.” Prophets and Kings, 714.
Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.
Darío ha Ciro ohechauka typológicamente ary 1798 ha 1799, orepresentáva ára paha opaha hag̃uáme, upe jave oñemohu'ãhague pe ñembyatyha joja Israel espiritual rembiasakue pe Babilonia espiritual-pe. 1798 ohechauka pe sistema político papado rehegua opaha, ojehechaukáva peteĩ mymba rupi, hi'ári pe kuña reko vai Roma-gua oguata va'ekue.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.
Upéicha che reraha Espíritupe desiértope; ha ahecha peteĩ kuña oguapyha peteĩ mymba pytãmbýva ári, henyhẽva téra kuéra ñemongarai vaívagui, ha oguerekóva siete akã ha diez hatĩ. Apocalipsis 17:3.
Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:
Napoleón omoĩmba pe mymba rekove ary 1798-pe, ha ary 1799-pe, kuña oguata vaʼekue pe mymba ári omano ñemosẽme. Ary 1989-pe, mokõivéva Ronald Reagan ha George Bush tuichavéva oiko mburuvicharã, upéva ohechauka ára paha ary 1989-pe. Darío ha Ciro ohechauka Reagan ha Bush tuichavévape. Pe versíkulo mokõi heʼi:
And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Ha ko'ág̃a aikuaaukáta ndéve pe añetegua. Péina, opuʼãta gueteri mbohapy mburuvicha guasu Pérsiape; ha pe irundyha ipirapireta mombyryve opavavégui: ha haʼe imbarete hag̃uáicha umi imbaʼerepy rupive, omonguʼéta opavave Grecia retã rovasáre. Daniel 11:2.
Awakening
Ñemombáy
Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.
Darío ha’e va’ekue Reagan, Ciro ha’e va’ekue Bush tuichavéva, ha umi mbohapy ouva’ekue Ciro rire ha’e va’ekue Clinton, Bush michĩvéva, Obama Mboja’ohára ha pe irundyha ha “hetaiteve imba’e” presidente, omokyre’ỹva Grecia globalistakuérape, ha’e va’ekue Trump. Ñe’ẽ “mombáy” he’ise omopu’ã térã omomba’apo jevy. Trump omoherakuã ramo guare iñemoĩkuaa mburuvicharã 2015-pe, umi globalista, Joel ohenóiva “tetã ambuegua” térã “yvypóra ndoguerekóiva Tupãme”, opáy hag̃ua oñemomýi jevy.
Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.
Ta tetã ambuegua toñemombáy, ha toguahe pe Yosafat ñuãme; upépe aguapýta ajuhévo opa tetã ambuegua ijerére. Peikytĩ pende hócepe, pe temitỹ hi’ajuíma; peju, peguejy; pe uva renda henyhẽ, umi ñembopupu renda osyryry; tuicha niko hekoañágui. Hetaiterei, hetaiterei tapicha ñembopy’a peteĩme’ẽ ñuãme; Ñandejára ára hi’aguĩma pe ñembopy’a peteĩme’ẽ ñuãme. Joel 3:12–14.
When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.
Umi “tetã ambuegua” oñemombáy vove, “Ñandejára ára hi’aguĩma” Josafat ñuáme. “Josafat” he’ise Jehová juicio; ha pe ñu ojehero avei pe ñu ñemohendaha rehegua. Ary 2015 guive umi “atyeta” ko yvy ape arigua oñepyrũta oike umi aty iñambuévape oñembosako’iva’ekuépe peteĩteĩ mba’e’ẽ rei kuimba’ekuéra ome’ẽva’ekue ndaha’éigui odesidi hag̃ua oservi Tupãme. 9/11-pe oñepyrũ umi oikovéva juicio, ha ary 2015-pe, Trump he’i omba’aposeha presidencia rehe. 9/11-pe pe oky pahague ñepyrũ peteĩha oguejy oñepyrũ, ha pe oky pahague hína upe oguerúva hi’a hag̃ua pe ñemitỹ, ha ary 2015-pe, catorce ary rire upe oky oguerúva pe ñemitỹ hi’aju hag̃uápe, Joel kuatiañe’ẽ omyasãi pe ñe’ẽmondo ñangarekora: Donald Trump “omýi ramo Grecia retãnguéra,” térã, Joel he’iháicha, Trump “omombáy ramo umi tetã ambuegua ary 2015-pe,” ko yvy ape tuichakue ñemitỹ oñepyrũma hi’aju.
It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.
Tuichaite hag̃ua pe añetegua peteĩha oñemombeʼúva Daniel kapítulo once-pe haʼeha Donald Trump rembiapo marandu hag̃ua profecía ryepýpe. Pe peteĩha rréino profecía bíblica rehegua oñerrepresentáva Daniel arandukápe haʼe Babilonia. Eñemoĩ hag̃ua rejepyʼamongetávo Babilonia rembiasáre Daniel arandukápe, mbaʼéichapa oĩta upéva Nebucadnezar ndojeporúirire Inspiración rupive oñemopyenda hag̃ua peteĩ techapyrã profético. Pe poteĩha rréino profecía bíblica rehegua ndaikatúi oñentende porã opaiteháicha pe testimonio mburuvicha paha upe rréinopeguaʼỹre. Pe regla de primera mención omopyenda Trump rembiapo tuichakue techaukaha ramo iñimportancia tenonderãiteva pe visión Daniel orresivíva mokõiha ha mokõipa aryha ára rire ojapóma hag̃ua mbohapy semána ayuno.
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.
Ha pe mburuvicha guasu Persiagua retã rehegua oñemoĩ che rovái peteĩ mokõi pa ary ára; ha péina, Miguel, peteĩ umi mburuvicha guasu tenondegua apytégui, ou chepytyvõ hag̃ua; ha aime upépe umi ruvicha guasu Persiagua ndive. Ko'ágã aju rombohasa hag̃ua nde akãme mba'épa oikótava ne retãyguakuérape umi ára pahápe; pe visión niko gueteri heta ára peve guarã. Daniel 10:13, 14.
The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.
Pe visión kapítulo onceha ohechauka mba’épa ojehu Tupã tavayguakuérape ára pahápe, ha Trump ha’eha Estados Unidos ruvicha, ha upéi Tetãnguéra Joajupy ruvicha, ha’e peteĩ añetegua oguerekóva mba’érepa opa’ỹva ojoajúva oñentendépa térã nahániripa upe añetegua. Upe añetegua tuichaite iñimportánte va’ekue Gabriel ombohasávo Daniel-pe, upévare versíkulo catorce-pe, Daniel ohai pe tesape ome’ẽ va’ekue ichupe ángel Gabriel rupive, ha’eha “nde retãygua mondahakuéra” omoĩva pe visión. Ndaikatúi añetehápe oñemyakãsã porã Donald Trump rembiapo kuéra profesía-pe noñemoĩriramo Roma techapyrãramo ojekuaa hag̃ua Trump pyporekuéra Daniel capítulo once rembiasakue profesiagua ryepýpe.
Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.
Trump, peteĩ símbolo ramo Estados Unidos rehegua arapokõindy léi ára jave, omoheñói pe mymba ra’ãnga, ha ojapóvo upéva omomba’e guasu pe mymba; upévare ha’e peteĩ ta’ãnga pe mymba rehegua, ha avei peteĩ ta’ãnga oñemopu’ãva pe mymba ñemomba’eguasurã. Apocalipsis 17-pe papado ha’e pe poapyha, upéva he’iséva ouha umi pokõigui; ha Donald Trump ha’e pe poapyha tendota Reagan guive araka’e pahápe guare 1989-pe, ha katu avei ha’e pe poteĩha, upéva he’iséva ha’eha pe poapyha ouva’ekue umi pokõigui.
In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.
Apocalipsis diecisiete-pe, Juan, mbohapyha versículo-pe, ojegueraha ñu meguápe, upépe ohecha kuña rekovai guasúpe peteĩ mymba ári oguapýva. Ko kuña rekovai guasu opaite denominación protestante tuichavévape ojekuaa haguéicha tupao católica ramo, jepe opavave umi ára pahápe oñembotove hikuái ijerovia ypykue. Tupao Romana oka’u va’ekue mártir-kuéra ruguy rehe Juan ohecha ramo guare chupe, ha oguereko va’ekue pe téra tekorei kuña kuéra sy. Péva ohechauka Juan ojegueraha hague ary 1798-pe, upérõ papado hi’ári oguereko mártir-kuéra ruguy, ha ambue tupao protestante yma guaréva ojevyma hína kuri Tupao Católica Romana joaju hag̃uáme. Upe tenda guive Juan ohecha “mokõi poapy mburuvicha guasu”, umíva apytégui po ojeitymava’ekue 1798-pe, ha peteĩ reino oĩ va’ekue 1798-pe, ha upe reino ha’eva’ekue Tetã peteĩ reko Amérika, ha katu ambue reino, ojejapóva pa mburuvicha guasúgui, ou va’erã kuri upéi; 1798-pe, pe Juan oĩ haguepe, pe pokõiha reino ndou gueteri va’ekue. Umi pa mburuvicha guasu oguereko mburuvicharã peteĩ aravo pukukue pe domingo léi apañuãi guasu aja, ha oñemoĩ peteĩ ñe’ême ome’ẽ hag̃ua hymba pokõiha reino pe mymbápe, pe poha reino pegua, upe ojapyhy va’ekuépe peteĩ ñehundi omano hag̃uáicha ary 1798-pe.
The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.
Pe número “8” ohechauka pe jeikove jevy, ha pe papado ha’e pe poapyha osẽva umi siete-gui, ipu’akáramo jevy iherida ñemano rehegua pe joaju mbohapyveguápe dragón, mymba, ha proféta japu rehegua ndive, oikóva pe léi domingo hi’aguĩete ouvótavape. Áño 2020-pe umi globalista omonda pe elección Trump-gui, ha ha’e oñejukapa kuri umi kálle-pe Apocalipsis 11-pe. Mokõi testígo Apocalipsis 11-pegua ohechauka umi mokõi hatĩ mymba yvy arigua rehegua, mokõivéva oñejukapa va’ekue 2020-pe. Trump ha’e pe sexto presidente Reagan guive pe ára pahápe áño 1989-pe; ha katu 2024 guive, ha’e avei pe poapyha osẽva umi siete mburuvicha guasúgui ohasava’ekue. Áño 2024-pe, iherida ñemano rehegua okuera jevy, ha upe jave voi oiko pe poapyha osẽva umi siete-gui, peteĩ joaju porãitepe pe símbolo profético ndive omopyendáva pe visión. Nde ndereguerekóiramo Roma, ndereguerekomo’ãi katupyry rerahaségui umi movimiento ta’anga Roma rehegua.
MAGA
MAGA
To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.
Oñentende hag̃ua mba’éichapa Trump hína Constantino el Grande Nero rembiasakue “250” ary oñemohu’ã vove, térã mba’éichapa ha’e hína Antioco el Grande ary 207 a.C.-pe, térã mba’éichapa ha’e pe presidente paha, ikatupyrýva ite hína rupi opaite i-movimiento edad de oro rehegua oñemopyenda hag̃ua ojapo hag̃ua América “tuicháva”, tekotevẽ ñañakãrapu’ã pe capítulo primero omombe’uha Trump rehe ha hembiaporã profético rehe.
The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.
Pe ñe’ẽñemi “añetegua” rehegua, oñeteĩva pe ñe’ẽ hebreo “añetegua” ojejapóva peteĩha, pa’õhaapyha ha mokõipa mokõiha tai alfabeto hebreo-gui, ohechauka Reagan-pe peteĩha tai ramo, ha Obama-pe pa’õhaapyha tai pu’akareko hag̃ua jepe’a rehegua ramo, oñemombe’uháicha ary 2013-pe, upe tetãygua ymagua Oficina de la Inquisición ruvicha rire ou hag̃ua pe peteĩha papa jesuita. Pe inquisición ruvicha ojeheja rupi hembiapo, ipaha okarujoja pe papa jesuita ñepyrũha ndive. Upéva joaju Obama mokõi papa apytépe ha’eva’ekue 13 jasypoapy 2013. Obama ojoja pe pa’õhaapyha tai jepe’a rehegua ndive, ha pe mokõipa mokõiha tai ha’e Trump.
The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.
Pe enmienda mokõipa mokõihápe omoĩ peteĩ mburuvichápe mokõi período-pe añoite hag̃ua, ha oñehesa’ỹijóramo umi mburuvicha orekóva mokõi período, ha umi período ndaha’éi va’ekue ojoapy hag̃uáicha, mokõinte oĩ. Grover Cleveland ha’e pe alfa umi mburuvicha mokõi período rehegua, umi período ndojoapýiva, ha Trump ha’e pe omega. Grover Cleveland ha’e va’ekue pe mburuvicha mokõipa mokõiháva, ha Trump, omega ramo Cleveland rehe, oguereko pe distinción alfa rehegua “22”. Cleveland ha Trump orrepresenta peteĩ alfa ha omega oguerekóva pe simbolismo pe letra mokõipa mokõihápe guare alfabeto hebreo-pe. Mokõinte oĩ umi mburuvicha oguerekóva mokõi período ndojoapýiva, ha Trump ha’e pe mokõiha umíva apytépe. Pe mokõi omega rehegua, pe mokõipa mokõi alfa rehegua ndive, ome’ẽ irundypa irundy, peteĩ símbolo 1844 rehegua, ha upéva hína peteĩ símbolo pe okẽ oñemboty hag̃ua pe léi domingo-pe, ojehechauka hag̃uáicha pe okẽ oñembotýva 1844-pe. Trump ha’e pe tapicha 44ha ijojaha’ỹva oguahẽva mburuvicha hag̃ua, ha ha’e hína mburuvicha pe okẽ oñembotývo pe léi domingo-pe.
Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.
Trump oñeha’ãmbyre Ciro el Grande rehe. Ciro el Grande omoherakuã kuri pe decreto peteĩha ha Artajerjes el Grande omoherakuã pe tercer decreto. Pe peteĩha ha pe tercero ojoajúva ojuehe, pórke Jesús tapia ohechauka pe paha pe ñepyrũme. Trump oĩ upépe Nero “250” ary opaha jave, oñerepresentáva Constantino el Grande rupive. Pe “250” ary paha, 457 a. C. guive, Trump oñerepresenta Antíoco el Grande rehe, ojerevy jeýva mbaretevévo yma guarégui ary 2024-pe, oñekumpli hag̃ua versíkulo trece.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Norte pe ruvicha ojevyta, ha omosẽta peteĩ aty tuichavéva pe yma guarégui; ha katuete ou va’erã mbovymi ary rire peteĩ ehérsito guasúndi ha heta mba’erepy reheve. Daniel 11:13.
When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.
Pe léi dominikápe Estados Unidos ojejopy hag̃ua Róma rehegua poguýpe arapokõindy pegua léi rupive, upévo opa tetã yvórape ojejopy hag̃uáicha oñesũ hag̃ua Róma renondépe.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Tetãnguéra ambue osegíta Tetã peteĩ reko Amérika Joajupegua ehémplo. Jepe ha’e oguenohẽ tenonde, upeichavérõ jepe pe apañuãi peteĩchagua oúta ñande puévlo ári opa hendápe ko yvy ape ári.” Testimonies, volume 6, 395.
The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.
“tetã ambuegua” oñembopy’a hatã ojapo hag̃ua upéva Estados Unidos rupive, oguerekóva liderazgo Naciones Unidas-pe pe léi domingo oúta hag̃uáme. Naciones Unidas ha’e umi diez mburuvicha Apocalipsis 17-peguáva, oisãmbyhýiva Acab, pe mburuvicha umi diez tribu yvate gotyogua rehegua, omendáva Jezabel ndive. Jezabel ñemenda Acab rehe ha’e pe ñemenda oñemohu’ãmbáva pe léi domingo oúta hag̃uáme. Pe léi domingo-pe Estados Unidos, pe yvy hechapyrã Daniel 11-peguáicha, ha pe mymba yvykua guive osẽva Apocalipsis 13-pe, omohu’ã hembiasakue Biblia profesía pe sexto reino ramo. Monte Carmelo-pe umi 850 proféta Baal rehegua ha umi pa’i ka’aguy asýpeguáva okarúva Jezabel mesa guive oñejukapa Elías rupive. Estados Unidos oñejukáta pe léi domingo oúta hag̃uáme, umi proféta japu Monte Carmelo-peguáicha. Upégui rire pe tembiasakue oiko Elías ha Acab ha Jezabel apytépe, ha Acab orrepresenta peteĩ reino diez jeygua, oisãmbyhýiva pe peteĩ tenonde oñemoakãratĩ va’ekue Jezabel ndive. Jezabel oguereko intención oñemoakãratĩ hag̃uáicha opaite reino ndive, Acab katu orrepresenta pe primero ojapóva upéva, ha ha’e Estados Unidos omano pe Monte Carmelo-pe ha upepete oiko Jezabel rehegua peteĩ tembirekorã raẽ. Daniel 11 ñe’ẽme, upépe pe léi domingo-pe Trump oñembo’y Grecia pe mburuvicha mbarete ramo, oñerrepresentáva Alejandro Magno rupive.
And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.
Ha peteĩ mburuvicha guasu ipoderósova opuʼãta, ha oisãmbyhýta pokatu guasúpe, ha ojapóta hembipotaite. Ha opuʼã rire, irreino oñembyai hag̃ua, ha oñembojaʼóta yvága irundy yvytúpe gotyo; ndahaʼemoʼãi iñemoñarekuérape g̃uarã, ni pe ipokatu reheháicha haʼe oisãmbyhy hagueicha: irreino niko oñemondóta chugui, ambuekuérape g̃uarã, umi riregua ndahaʼéivape jepe. Daniel 11:3, 4.
Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.
Donald Trump opu’ã “mburuvicha guasu mbarete” ramo Tetãnguéra Joajuhápe, upeva’ekue oñemombe’úva pe versíkulo ryepýpe ha upéi oñemoha’ãnga Alejandro el Grande rembiasakue rupive. Ha’e opu’ãvo, Estados Unidos, peteĩha seis reino profecía bíblica-pe guare, opa; ha pe séptimo reino, diez mburuvichakuéra pegua Apocalipsis diecisiete-pe, oñepyrũ. Umi diez mburuvicha oñepyrũ hikuái iñeséptimo reino oñemoĩ hag̃ua upépe ha upe jave voi peteĩ ñe’ẽme’ẽme ome’ẽ hag̃ua iñeséptimo reino pe pokatu papal-pe, upeva’ekue pe octavo reino, oúva umi siete reino ohasava’ekue apytégui. Iñe’ẽme’ẽ niko va’ekue oikóvo hag̃ua Tupã rembipota, ha Hembipota oñemoha’ãnga peteĩ línea ári ambue línea rehe opaite Escrituras de verdad pukukue javeve.
Typifying Rome
Ohechaukáva Róma-pe hag̃ua
Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.
Umi versíkulo cinco guive nueve peve Daniel once-pe oñekumpli peteĩ tembiasakue profétikape ohechauka porãitereíva, techapyrãicha, pe tembiasakue pokatu papal rehegua ojehechaukaháicha umi versíkulo treinta y uno guive cuarenta peve pe kapítulo peteĩchaguápe. Pe línea tembiasakue rehegua umi versíkulo cinco guive nueve peve oñembojoja pe línea tembiasakue rehegua umi versíkulo treinta y uno guive cuarenta peve. Mokõivéva línea ohechauka peteĩ período upépe pe pokatu orrepresentáva Roma papal primero ipu'aka hag̃ua mbohapy mbaʼe ojokóva rehe, ogoverna peteĩ tiempo pukukue peve oĩ meve peteĩ ñeʼẽmeʼẽ ojekytĩva, upéva ogueru hag̃ua hese peteĩ mburuvicha guasu yvygotyopegua omeʼẽva chupe peteĩ ai ñemano hag̃uáicha. Koʼã mokõi línea ojehesaʼỹijovévo ha oñembojojávo tembiasakuére, hetave mbaʼéichaite peve ojekuaa hikuái añetehápe hekopeteha. Ijapytepekuéra añetegua ojekuaa mbaʼeichaitépa hiʼag̃ui ohechauka hag̃ua pe estructura oĩva umi versíkulo ryepýpe ha avei pe tembiasakue ombohováiva umi versíkulo.
The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.
Pe tembiasakue omohu’ãva umi po versíkulo ojoja ha oñondivepa pe tembiasakue Roma papal rehegua oñemoĩva versíkulo treinta y uno guive cuarenta peve, ha ome’ẽ pe marco oñemoingekuaa hag̃ua Antiochus el Grande umi versíkulo diez guive quince peve.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Ha itaʼýra kuéra katu oñemombaretéta, ha ombyatyta heta mbarete guasu; ha peteĩ katuete ou vaʼerã, ojahoʼíta ha ohasáta; upéi ojevýta, ha oñemombaretéta, jepe ijyvy ñorairõ renda peve. Daniel 11:10.
In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.
Pe versíkulo diez ñemohu’ãme, Antíoco el Grande ipu’aka pe fortalezápe Egiptopegua peve, upépe omohu’ã haguére upe ñorairõ rape oñembyaty jeývo hag̃ua. Upe tembiasakue ohechauka peteĩ techapyrãicha Unión Soviética ho’apa hague ary 1989-pe, ojehechaukaháicha versíkulo cuarenta-pe upe capítulo-pe voi.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ha ipahápe, pe ñemby ruvicha oñorairõta hese; ha pe yvate gotyo pegua ruvicha ou vaʼerã hese yvytu atãicha, kárrokuéra reheve, kavaju arigua kuéra reheve, ha heta várko reheve; ha oike vaʼerã tetãnguéra rupi, henyhẽta ha ohasa hag̃uáicha. Daniel 11:40.
Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.
Pe ñe’ẽ “oúta katuete, ojaho’íta ha ohasa hag̃uáicha” he’iséva paapyha ñe’ẽme, peteĩchaite hebreo-pe irundyha ñe’ẽ “oikéta umi tetãnguéra ryepýpe, ha ojaho’íta ha ohasáta” ndive. Mokõivéva ñe’ẽ ohechauka araka’épa mburuvicha yvate guigua (Antíoco paapyha ñe’ẽme ha Reagan irundyha ñe’ẽme) ipu’aka mburuvicha yvy gotyo guáre (Ptolomeo paapyha ñe’ẽme ha Unión Soviética irundyha ñe’ẽme). Mokõivéva ñorairõ jeity ha’e kuri ñemby mburuvicha raẽve pu’aka haguére (Ptolomeo ñe’ẽnguéra po guive porundy peve ha Napoleón irundyha ñe’ẽme). Mburuvicha yvy gotyo guápe ojapo hag̃ua upe ñorairõ, imboguata va’ekue peteĩ ñe’ẽme’ẽ oñembyai va’ekue (Berenice ñemenda ñe’ẽnguéra po guive porundy peve ha Tolentino Ñe’ẽme’ẽ oñembyai va’ekue ary 1797-pe Napoleón ndive). Pe marandu hag̃uáva ñemohenda ojehechaukáva umi ñe’ẽme, ha upe rire umi ñe’ẽ oñemoañete hague tembiasakue ryepýpe, oñondivepa avei Isaías 8:8 ndive.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Ha’e ohasáta Judá rupive; opu’ãta ha osyryry ohasávo, og̃uahẽta pe ajúra peve; ha ipepo kuéra ojepysohápe omyenyhẽta nde yvy pukukue, Nde, Emanuel. Isaías 8:8.
When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.
Isaías predí he’i vove Senaquerib ehérsito “oñehundíta ha ohasáta,” upéva jevy ha’e pe hebreo peteĩteĩva jey jeýpe pe versíkulo 10 ha 40-pe. Isaías ohechauka araka’épa Senaquerib, pe rréino yvatepegua, ipu’aka pe rréino surpegua Judá rehe, ha katu oheja Jerusalén opyta hag̃uáicha, oguahẽ hag̃uánte “ajúra peve,” peteĩchaite Antiochus oguahẽ haguéicha pe frontera pe versíkulo 10-pe. Senaquerib remiandu ha’e va’ekue Ezequías ombyai hague pe ñe’ẽme’ẽ Asiria ndive, ojehechaukaháicha Ezequías opytávo ome’ẽ’ỹre pe tributo oñemoneĩmava’ekue. Pe ñe’ẽme’ẽ oñembyaíva ha’e pe mba’e ijojaha’ỹva umi mbohapy versíkulo ojoajúva apytépe. Maymáva oguereko peteĩ ñe’ẽme’ẽ oñembyaíva, péro Ptolomeo ha Napoleón rehegua kásope, pe mburuvicha yvatepegua voi ojeporavo va’ekue ombyai hague pe ñe’ẽme’ẽ. Senaquerib, pe mburuvicha yvatepegua, ombojovake Ezequíaspe ndome’ẽsei hague pe tributo oñeme’ẽva’erã.
Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.
Ha pe catorceha ary mburuvicha guasu Ezequías oisãmbyhy haguépe, Sennaquerib, Asiria ruvicha guasu, ojupi opa táva oñemongoráva Judá retãme, ha ojapyhy umi táva. Upéi Ezequías, Judá ruvicha guasu, omondo marandu Asiria ruvicha guasúpe Laquis-pe, he'ívo: Che aikuaa ajapo vai hague; ejei chehegui; opa mba'e remoĩva che ári, arogueraháta. Ha Asiria ruvicha guasu omoĩ Ezequías, Judá ruvicha guasu ári, trescientos talento de plata ha treinta talento de oro. Ha Ezequías ome'ẽ chupe opa plata ojejuhúva Ñandejára rógape, ha umi mba'e repyeta oguerekóva mburuvicha guasu róga. 2 Reyes 18:13–15.
Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.
Senaquerib pe ehérsito yvategua ojapyhy mokõi irundy térã poteĩ (46) táva Judáygua oku’évo Jerusalén gotyo. Tuicha mba’eprofétikova Isaías 8:8 ojoaju hag̃ua umi versíkulo diez ha cuarenta rehe; upéicha rupi ome’ẽ peteĩ mbohapyha testígo pe ñehundipa rehegua pe rréino ñemby gotyogua Unión Soviética rehegua ary 1989-pe. Upe ñehundipa ohechauka oñepyrũha peteĩ período versíkulo cuarenta rehegua, ha upéva nandi. Pe cumplimiento versíkulo cuarenta rehegua ary 1989-pe guive pe versíkulo cuarenta y uno peve, upéva ohechaukáva pe léi domingo oguahẽmbotaitévape, oĩ peteĩ período nandi versíkulo cuarenta-pe. Upe período oñepyrũ 1989-pe ha opa pe léi domingo-pe. Versíkulo cuarenta nde’íri mba’eve upe tiempo rehe, péro versíkulo cuarenta ikatu oñentende pe metodología línea ári línea rupive.
A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.
Peteĩ “mba’e’ẽ ñemi” tenonderã oikuaauká hag̃uáicha versíkulo cuarenta rembiasakue kañymby, ha’e Isaías testimónio pe ñorairõ jevy ipu’akapáva rehegua, pe tetãnguéra yvate pegua ogueraháva pe tetãnguéra ñemby pegua rehe. Taha’e Ezequías pu’aka hag̃ua ohejáva omomba’e pe ñemoñe’ẽmbyre yma guaréva ome’ẽ hag̃ua “tributo” Asiria-pe, térã Bernice ñemboykéva Antiochus rupive, térã Napoleón Tolentino Ñe’ẽme’ẽ rupive, umi mbohapy versíkulo oñembyaty rembiasakuépe omomba’eguasúva peteĩ ñe’ẽme’ẽ ojeityva’ekue ha’éva pe mba’e oñemoĩva guive hag̃ua ojeity. Obama presidencia aja, John Kerry Estado Departamento poguýpe, pe subsecretaria Victoria Nuland omoñepyrũ peteĩ revolución de color ojahova hag̃ua Ucrania gobierno. Upe guive mokõi lado peteĩ argumento rehegua oĩ pe Ucrania Ñorairõ rehe: Putin he’i ha’e hague peteĩ ñe’ẽme’ẽ oñembyai va’ekue, ha umi iñañete’ỹhára he’i pe ñe’ẽme’ẽ Putin ohechaukáva araka’eve ndoikói hague pe contexto Putin he’iháicha. Taha’e peteĩ ñe’ẽme’ẽ añetehápe ojejapo ha upéi oñembyai, térã ipahápe upeicha’ỹva, ndaha’éi mba’e guasu; pe registro profético añónte omoĩ kuatiápe peteĩ ñe’ẽme’ẽ oñembyai va’ekue ha’etéva ñorairõ moñepyrũrã.
Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.
Isaías 8:8 ome’ẽ pe “lláve” jahechakuaa hag̃ua mburuvicha guasu yvate gotyogua omombaʼeha ipu’akárupi pe ajúra peve añoite, térã akã peve. Upe “lláve” ohechauka Rusiaha pe akã opyta hag̃uáicha oñembo’yva’ekue rete hoʼapa rire ary 1989-pe. Pe versíkulo 8 mbaʼeprofétikamente iñimportánteha ndaha’éi añónte pe “lláve” oikuaaukágui pe akã, síno avei pe ohechauka rupi pe “ajúra” orrepresentaha pe akã, térã tavaguasu itenondegua, ikatu hag̃uánte oñemopyenda joajúpe peteĩ pasáhe mboyvegua rehe, upe visión peteĩchagua Isaías 8-pe oĩvagui. Upe visión oñepyrũ capítulo 7-pe, ha versíkulo 7 ha 8-pe peteĩ akã oñemyesakã mburuvicha guasúramo, térã irreinóramo, térã peteĩ reino tavaguasu itenondeguáramo. Jerusalén ha’eva’ekue Judá tavaguasu itenondegua, ha upéva 46 táva oñemomba’epaite vaʼekue Senaquerib ehérsito rupive; upéicharõ jepe, Senaquerib oheja Jerusalén, pe tavaguasu itenondegua, oñemboʼy hag̃uáicha.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco áño ryepýpe Efraín oñembyaietéta, ani hag̃uáicha peteĩ tetã. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra’y. Peẽ ndaperoviáiramo, añetehápe ndapeñemopyendamo’ãi. Isaías 7:8, 9.
When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.
Senakérib ehérsito ouga Jerusalén murálla pe 701 a.C.-pe, og̃uahẽ ajúra peve; ha upéicha ojapo hag̃ua, oheja peteĩ testimónio histórico Rusia opytátava rehegua pe oñembyai rire 1989-pe. Antioco el Grande oñepyrũrõ guare iñepyrũmby ñemby régno rehe, og̃uahẽ versíkulo diez-pe Egipto rembe’ýpe, péro ndoikéi ipype. Pe iñimportánteva Antioco pu’aka rehegua versíkulo diez-pe ha’e omarkaha pe paha peteĩ kampáña militar Antioco rehegua, ndaipórihaguépe peteĩ ñorairõ ojehechakuaa porãva, ha katu ohechauka hembiapo ojepyta jey hag̃ua yvykuaa yma okañýva. Ijeity versíkulo diez-pe ohechauka pe paha heta jeity rehegua. Ha’e omohu’ã pe cuarto ñorairõ sirio kampáña Rafia-pe, he’iséva “frontera,” ha Rafia ha’eva’ekue Egipto rembe’y, térã “ajúra”. Antioco kampáña 219 a.C. guive 217 a.C. peve ohechauka pe osyrýva ha ohasáva Unión Soviética ñembyai 1989-pe guive 1991 peve, mburuvicha guasu ohasa ramo guare umi tetãnguéra.
Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.
Profétikamente, Isaías 8:8 oheja Rusia-pe, Sennacherib ñorairõme ajúra ramo, térã Antiochus mba’épe mbareteha ramo, ikatu hag̃uáicha oñemyesakã chupe mburuvicha guasu yvy gotyo pegua ramo ñorairõ Rafia-pe, ojehechauka hag̃uáicha péva verso once ñemyanyhẽ rupive. Péicha ojapóvo, ombojoaju hag̃ua directamente tembiasakue okapegua ojehechaukáva dragón rupive (mburuvicha guasu yvy gotyo pegua), mymba vai rupive (mburuvicha guasu yvate gotyo pegua) ha proféta japu rupive (mburuvicha guasu yvate gotyo pegua pokatu proxy) ndive, línea interna profesía rehegua ndive ojehechaukáva profesía sesenta y cinco ary rehegua verso siete, capítulo siete-pe.
Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.
Proféticamente, pe mba’e he’iséva Senakerib ojupi hag̃ua Jerusalénpe ome’ẽ peteĩva umi testimonio profético ipoderosovévagui Ñandejára pu’aka rehegua Escrituras-pe, pórke upépe Ñandejára ohundi Senakerib ehérsitope, 185.000 kuimba’e, peteĩ pyharepýpe. Upe ára mboyve, Jerusalén murálla ári oĩkuri mokõivéva Eliakim ha Sebna, umi símbolo Adventismo Laodicense ha Filadelfiano rehegua, oñemarkáva pe okẽ oñemboty va’ekuépe ary 1844-pe ha pe okẽ oñembotývape léi domingo rehegua.
Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.
Ha ojehuvo rréipe ary mburuvicha guasu Ezequías guive, Senaquerib, Asiria ruvicha guasu, ojupi opa táva ojejokóvare Judápe ha ogueraha umíva. Upéi Asiria ruvicha guasu omondo Rabsaquépe Laquis guive Jerusalénpe mburuvicha guasu Ezequías rendápe peteĩ ehérsito tuichavéva ndive. Ha opyta y ykua rape yvatepegua ykére, tape oho hag̃uápe ñu omopotĩhára renda gotyo. Upérõ osẽ hendápe Eliaquim, Hilcías ra’y, pe oĩva óga rehegua mburuvicháramo, ha Sebna, kuatiahaihára, ha Joa, Asaf ra’y, mandu’arãhaihára. Isaías 36:1–3.
In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.
Isaías kapítulo siete-pe, Isaías ojeuka peteĩ marandu reheve Ahaz aña, Judá ruvicha guasu, pe ñorairõgua ñemby gotyo pegua, rendápe. Upéva hína pe tetã Senakerib oataka hag̃ua kapítulo ocho, versíkulo ocho-pe. Isaías ojotopa jave mburuvicha guasu aña Ahaz ndive, ojotopa hese “y renda guasu yvateguáva osẽha rupive, tape oho hag̃uápe mba’e ao mopotĩhára ñúme”, ha upépe voi Rabsaqué oñe’ẽ vai Ñandejára réra rehe. Isaías ombo’e vaʼekue haʼe ha itaʼýra kuéraha techaukaha.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Péina, che ha’e umi mitã Ñandejára ome’ẽ vaekue chéve ore roĩ techaukaha ha mba’e hechapyrãrãramo Israel-pe Ñandejára ehérsito kuéra Jára guive, oikóva yvyty Sión-pe. Isaías 8:18.
When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”
Isaías ojuhu jave mburuvicha heko vai Ahaz-pe “y rendaguasu yvatepegua rape rupi, ao omopotĩhára kokuére,” Isaías ogueru vaʼekue hendive itaʼýra Sear-jasub, heʼiséva: “pytũmbyʼi ojevýta.”
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Upéi he’i Ñandejára Isaíaspe: Esẽ ko ág̃a rehováivo Acazpe, nde ha nde ra’y Sear-jasub, pe ysyry rape pe y ári oĩva pe y rupa yvategua rembe’ýpe, pe tape ohohápe pe ñemopotĩhára ñúme. Isaías 7:3.
Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.
Shearjashub ohechauka pe ñe’ẽ marandu Isaías omoherakuãva “y yvatepegua yvu rape paha, ao ñemopotĩhára kokuére ohasáva tape guasúpe” ha’eha peteĩ marandu ohechaukáva umi hembýva ojevyva. Umi hembýva ha’e umi Malaquías kuatiápe oñehenóiva oñeha’ã hag̃ua Ñandejárape, ojevývo hendápe, ha ome’ẽjeyvo décima ñongatuhápe. Umi ojevyva rehe avei Jeremías oñe’ẽ, umi ojevyva peteĩ ñembotavy peteĩha rire. Mokõiha capítulo siete-pe, “y yvatepegua yvu rape paha, ao ñemopotĩhára kokuére ohasáva tape guasúpe” ohechauka Isaías ome’ẽha peteĩ ñe’ẽ marandu peteĩ mburuvicha vai peguápe ñemby retãme, ha Isaías treinta y seis-pe Eliaquim, Sebna ha Joah, kuatiahai mandu’arã ñongatuhára, oñomongeta Ezequías rérape, ha Rabsaqué ombohovaikuri Senaquerib-pe.
The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.
Pe marandu peteĩha “pype pe ysyry rape yvate pe ykua guasu rehegua, tape ohasáva pe ñu omopotĩhára mba’épe” oñemoherakuã Isaías ha ita’ýra rupi; pe marandu paháva “pype pe ysyry rape yvate pe ykua guasu rehegua, tape ohasáva pe ñu omopotĩhára mba’épe” oñemoherakuã mbohapy tapicha rupi. Pe marandu peteĩha oñeme’ẽ mburuvicha guasu ryepýguape, ha pe mokõiha mburuvicha guasu okapeguápe. Pe línea omboja’óva hína pe táva muro, ha’eva Tupã léi ra’ãnga, ha pe léi domingo rehegua ohechaukáva oñemboguejýha pe muro omboja’óva tupao ha estado. Pe léi domingo-pe, térã pe muro-pe, oĩ mbohapy ta’ãnga; Eliakim ha’e Filadelfia, Sebna ha’e Laodicea, ha Joab, pe kuatiahai mandu’arã rehegua, ha’e Sardis.
At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.
Pe léi domingogua jave, heta oñemboity hag̃ua Daniel once cuarenta y uno he’iháicha, ha umi tapicha ha’e umi ojejapóva kuatia hag̃ua pe tesape oñeme’ẽva sábado ára siete rehe. Umi oñemboityva versículo cuarenta y uno-pe ha’e Adventista del Séptimo Día Laodiceagua, ha Eliacim orrepresenta Filadelfia.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Ha oikóta upe árape, che ahenóita che rembiguái Eliaquim, Hilcías ra’ype. Ha amondeíta chupe nde ao puku reheve, amombaretéta chupe nde ku’akuaha reheve, ha amoĩta nde poguýpe ne mburuvicharãmby ijapópe. Ha’e oikóta túva Jerusalénpe oikóvape g̃uarã, ha Judá róga peguakuérape g̃uarã. Ha David róga llave amoĩta ijati’y ári; upéicha ha’e oipe’áta, ha avave ndaikatúi omboty; ha ombotýta, ha avave ndaikatúi oipe’a. Isaías 22:20–22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.
Ha ehai pe tupaopegua Filadélfiapeguápe ehai: Péicha he’i pe imarangatúva, pe añetegua, pe oguerekóva David llave, pe oipe’áva ha avave ndaikatúi omboty; ha ombotýva, ha avave ndaikatúi oipe’a; Che aikuaa nde rembiapokuéra: ma’ẽ, amoĩ nde renondépe peteĩ okẽ ojepe’áva, ha avave ndaikatúi omboty hag̃ua: nde ningo reguereko mbarete michĩmi, ha reñongatu che ñe’ẽ, ha nererenegái che réra. Ma’ẽ, ajapóta Satanás sinagógape guarekuérape, he’íva hikuái judíoha ha ndaha’éiva, síno ijapu; ma’ẽ, ajapóta ou hag̃ua hikuái ha toñesũ nde py renondépe, ha toikuaa hag̃ua che rohayhu hague. Apocalipsis 3:7–9.
Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.
Sebna ojejopy Eliakim rehe, ha Sebna oĩva murálla ári ohechauka umi Adventista del Séptimo Día Laodiceagua pegua ndoipotávape oñepytyvõ pe marandu reheve oky pyhareve térã oky pytũmbýva rehegua. Pe oky pyharevegua, pe iglesia ndive, ojehechauka vaʼekue Isaías rupive ha pe hembýva ojevýva rupive, ha pe marandu oñembohape vaʼekue peteĩ iglesia apostatáva rehe, ojehechaukáva mburuvicha guasu aña Acaz rupive. Pe marandu murálla guive oñemeʼẽ vaʼekue peteĩ mburuvicha guasu aña yvate gotyogua, ohekáva omboguevi Jerusalén, ha upéva ohechauka pe oky pytũmbýva pe oky pyharevegua rehegua joajupe. Jave Tupã iglesia ojejuzga, pe oky pyhareve térã pe oky yma guare osapymi; ha pe léi domingo-pe, pe oky oñeñohẽ jehaʼỹre. Pe marandu Acaz-pe guarã vaʼekue pe marandu hyepypegua; pe marandu Senaquerib-pe guarã vaʼekue katu okapegua. Pe ñeʼẽ peteĩha Apocalipsis 18:1–3-pe haʼe peteĩ jey ñeʼẽ pe ángel mokõiha marandu rehegua ha hyepypegua. Pe ñeʼẽ mokõiha Apocalipsis dieciocho versículo cuatro-pe katu okapegua ha haʼe pe mbohapyha marandu. Isaías ha itaʼýra ogueru pe ángel mokõiha marandu hyepypegua, ha murálla ári, peteĩ marandu okapegua ndive, oĩ mbohapy anga.
Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.
Eliakim ha’e pe sa irundy ha irundy mil, Shebna katu ha’e Adventismo del Séptimo Día Laodicense, upe jave oñemosẽva Ñandejára jurúgui. Joab, kuatiahai, ohechauka Tupã ovecha aty ambuépe, omboguapýva tembiasakue oguahẽ meve pe murálla peve, oikuaa hag̃ua Eliakim poyvi, oñembo’y yvate vove.
Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.
Isaías 8:8 ogueru umi marandu Isaías pegua mbohapyha seis guive doce peve Daniel capítulo once, versículo diez-pe. Péicha oiko hag̃ua, ome’ẽ peteĩ mokõiha testígo pe akã rréino pegua opyta hag̃uáicha oñembo’y hag̃ua rire pe ataque. Upéva omombe’u peteĩ argumento peteĩ ñe’ẽme’ẽ oñembyaíva rehegua, ojeporúva oñembojuruja hag̃ua peteĩ ñorairõ.
From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?
Unión Soviética hoʼárõ guive ary 1989-pe, ñeʼẽjoja cuarenta-pe guive pe léi domingo og̃uahẽ hag̃uápe, oñemombeʼúva pe ñeʼẽjoja oúva upe rire, oĩ mbohapypa siete ary tembiasakue profético pe ñeʼẽjoja cuarenta heʼiʼỹva mbaʼeve hesegua. Daniel 11-pe, ñeʼẽjoja diez guive quince peve ohechauka upe tembiasakue profético noñembohovái porãiva ñeʼẽjoja cuarenta-pe. Upeva ikatu hag̃uánte ojehecha jaiporúramo pe metodología de línea sobre línea. “Ndapejeroviáiramo, añetehápe ndapeñemopyendamoʼãi”, haʼe pe ñeʼẽmondo profético oñembojoajúva umi mbohapy ñeʼẽjoja omombeʼúva 1989, ha Isaías 8-pe, ñeʼẽjoja ocho ñemohuʼã histórico ohechauka peteĩ prueba Eliakim ha Shebna-pe g̃uarã. Ikatúpa rehecha, térã nde reiko piko pytũmbýpe?
Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.
Daniel kapítulo once, versíkulo cuarenta y uno, ha’e pe léi domingo oútava pya’e Estados Unidos-pe, ojehechauka hag̃ua pe tembiasakue omohu’ãva’ekue pe versíkulo dieciséis rupive.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Ha pe oúva hese ñorairõ hag̃ua hese ojapóta hembipotaite he’iháicha, ha avave ndoikovéi hag̃ua henondépe; ha ha’e opytáta pe yvy porãme, ha ipo rupive oñehundíta. Daniel 11:16.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ha'e oike va'erã avei pe yvy porãmbaitépe, ha heta tetã oñehundíta; ha ko'ãva katu ojehekýita ipo guýgui, Edom, ha Moab, ha umi tenondegua Amón ra'ykuéra apytégua. Daniel 11:41.
The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.
Pe versíkulo dieciséis guive versíkulo treinta peve Daniel once-pe oñekumpli hag̃ua históricamente ha’e Roma pagana rembiasakue. Opaite línea profética Daniel kapítulo once-pe térã ombohechauka hag̃ua Roma pagana, papal térã moderna rembiasakue. Káda línea térã ohechauka hag̃ua directamente peteĩ tembiasakue romano, térã ombohechauka hag̃ua typorãramo peteĩ tembiasakue romano oútava. Káda línea. Umi versíkulo oñe’ẽva directamente pe tembiasakue rehe oñekumplíva Roma pagana rupive, ombohechauka typorãramo Roma papal-pe. Oñondive Roma pagana ha Roma papal otestifika Roma moderna rehe. Roma omopyenda pe visión, pe kapítulo ñepyrũmby guive ipahápe peve pe visión oñe’ẽ Roma rehe.
Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.
Jesús oikuaaukava'ekue oĩha peteĩ traidór, oipytyvõ hag̃uáicha hemimbo'épe oguerovia hag̃ua, Judas otraita hague ojekuaaukávo.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.
“Omombeʼúvo pe ñembyasyrõ Judas ári, Cristo oguereko avei peteĩ propósito poriahuvereko rehegua Hembiapoita kuérape g̃uarã. Péicha omeʼẽ chupekuéra pe jehechaukarã pahaite ijasypáva Imesíasramo. ‘Haʼe peẽme koʼág̃a, oiko mboyve,’ heʼi, ‘ikatu hag̃uáicha, oikóvo, pejerovia che hínaha CHE HAʼÉVA.’ Jesús okirirĩrire, haʼete ku ndoikuaái mbaʼépa oútava hiʼári, umi temimboʼekuéra ikatu vaʼerãmoʼã oimoʼã iMboʼehára ndorekóiha pe kuaaʼypy Tupãgui ouva, ha oñembohasy ha oñemeʼẽ ojejopy hag̃ua umi aty tekovejukaha pópe. Peteĩ áño mboyve, Jesús heʼi vaʼekue umi temimboʼekuérape oiporavo hague doce, ha peteĩva ijapytepekuéraha peteĩ aña. Koʼág̃a katu iñeʼẽ Judaspe, ohechaukáva itrajisión ojekuaaite hague iMboʼehárape, omombaretéta Cristo rapykuehórape añeteguávape jerovia iñemomirĩ jave. Ha Judas oguahẽ vove pe huʼãipa vaiete hag̃ua, haʼekuéra imanduʼáta pe ñembyasyrõ Jesús omombeʼu hague pe traidór rehe.” The Desire of Ages, 655.
December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.
31 de diciembre de 2023, pe León ñemoñare Judágua oñepyrũ oipe’a hag̃ua pe revelación ijehegui, ha oñepyrũ pe prueba fundamental. Pe prueba rehegua hína kuri Roma gueteri piko pe símbolo omopyendáva pe visión versículo catorce-pe, térãpa umi mba’e ojerepa kuri. Araka’e pe primer anticristo Estados Unidos-gua oñepyrũ ogoverna 8 de mayo de 2025-pe, versículo catorce oñekumpli vaʼekue. Upérõ ikatu hag̃uáicha ojehecha pe relación oĩva Trump ha papa León apytépe ojetipificáma hague Reagan ha Juan Pablo II rupive. Pe Guerra Ucraniana oñepyrũ vaʼekue 2014-pe, Departamento de Estado Estados Unidos-pegua omboguatáramo guare peteĩ revolución de color Ucrania-pe, oiko vaʼekue Obama presidencia aja, haʼe ogoverna vaʼekue mokõi papa jave. Reagan ha Juan Pablo II versículo diez-pe, ha upéi 2014-pe, pe Guerra Ucraniana oñepyrũ, ojehechaukaháicha versículo once ñorairõ fronteriza-pe, térã pe ñorairõ Rafia-pe. Rafia he’ise “frontera,” ha upéicha avei pe ñe’ẽ “Ucrania.” Upe tembiasakue-pe Obama ha mokõi papa omarka pe mokõiha ñorairõ umi mbohapy ñorairõme versículo diez guive quince peve. Upéi 2024-pe, Trump ou jey versículo trece ñekumpli-rõ. Upéi versículo catorce-pe pe visión oñemopyenda Trump contraparte papal oguahẽvo.
What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.
Ojehechaukáva hína umi mbohapy ñorairõ versíkulo diez guive quince peve ohechauka hag̃ua mbohapy techaukaha, peteĩteĩva ombojekuaa hag̃ua Jezabel ha Acab joaju ogueraháva Monte Carmelo peve, pe léi dominical jave. Reagan reheve, Jezabel oĩkuri Samaria-pe, kañyhápe peteĩ ñe’ẽme’ẽ ñemi rupi. Upéi, Baal pa’ikuéra ha ka’aguy marangatukue profetakuéra omopu’ã pe espiritísmo catolicismo liberal woke rehegua, oñembojoajúva Obama simbolismo esquizofrénico ndive, ha’éva mokõi profeta japu apóstata protestantismo rehegua ha Islam profeta japu, sy yvy ñemomba’e, pe tekovaí ha anarquía Revolución Francesa rehegua. Upéi Trump oujey 2024-pe, ha pe joaju ojehechaukáva mymba ha ta’anga apytépe ojekuaaukákuri 2025-pe. Ko’ág̃a 2026 hína, ha pe visión okapegua prueba fundamento rehegua ohasáma, ha ko’ág̃a ñandeime pe visión templo prueba-pe.
Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.
Pe versíkulo once oñekumpli pe ñorairõhápe Rafia-pe áño 217 a.C.-pe, ha ohechaukarã typolóhicamente pe Guerra Ucraniana oñepyrũva’ekue 2014-pe, ojupíva’ekue 2022-pe, ha ko’ág̃a oĩma opa hag̃uáicha. Putin ipu’akáta, péro pe jehupytyrãnte omoñepyrũ pe iñehundikue ñepyrũ. Pe estructura profética pe versíkulo once-pegua ha iñekumplimiénto histórico Ptolomeo pu’aka rehe pe ñorairõhápe Rafia-pe áño 217 a.C.-pe, oñekumpli haguére pe versíkulo once capítulo once-pe, ombojoaju pe tembiasakue profética mburuvicha guasu Uzías rehegua ndive. Mokõivéva, Ptolomeo ha Uzías, va’ekue mburuvicha guasu ñemby gotyogua, ikorasõ oñemombarete va’ekue ijehupyty militar rehe, péro ikorasõ oñemopu’ãva omboguejy mokõivépe, ha mokõivéva ñehundi oñembojoaju umi ñeha’ã joajúva ojapo hag̃ua peteĩ ofrénda pe tupaópe Jerusalén-pe.
We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.
Romoñe’ẽ hag̃ua, oúva mboyve pe artíkulo oúvape, Putin mano rehe, upéva ogueraháva pe ñorairõ Paniumpe pe téxto vore quince-pe.