We will now address some of the implications of verse twelve of Daniel eleven, and thereafter, bring the three lines of “250” years into the history of verses eleven through fifteen, that was fulfilled at the battle of Panium in 200 BC. The line of “250” years that began in 457 BC ends in 207 BC in the middle of the period that begins with the battle of Raphia and ends with the battle of Panium. The “250” years in the line of Nero ends with the three-step history of Constantine, represented by the years 313, 321 and 330. The “250” years of the United States ends on July 4, 2026.

Koʼág̃a rombohováita mbaʼérepa oñeʼẽ Daniel 11:12-gui, ha upéi, jaguerúta umi mbohapy línea “250” ary rehegua pe tembiasakuepe umi versículo 11 guive 15 peve, oñekumpli vaʼekue Panium ñorairõme ary 200 a.C.-pe. Pe línea “250” ary rehegua oñepyrũvaʼekue ary 457 a.C.-pe opa ary 207 a.C.-pe, pe periodo mbytepe oñepyrũva Raphia ñorairõme ha opa Panium ñorairõme. Umi “250” ary pe línea de Nerón rehegua opa Constantino rembiasakue mbohapy jepytasópe, oñerrepresentáva umi ary 313, 321 ha 330 rehe. Umi “250” ary Estados Unidos rehegua opa julio 4, 2026-pe.

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

Nerón ñemoñare rehegua ohechauka mymba ra’ãnga rembiasakue, peteĩ ára ñehesa’ỹijo rehegua, tenonderãite Estados Unidos-pe, ha upéi ko yvy ape ári. Pe línea 457 a.C. guive omoĩ Trump-pe peteĩ mbyte militar ramo mokõi ñorairõ guasu apytépe. Pe ára pukukue oñepyrũva 1776 guive avei omarka peteĩ mbyte Trump presidencia paha rehegua. Ikatu hag̃uáicha ñamoĩ ko’ã línea hendaitépe, ñañepyrũta ñahesa’ỹijo hag̃ua versíkulo doce, ha Rusia ha Putin oñehundiha. Upéi umi mbohapy línea “250” ary rehegua, ha upéi pe línea Dinastía Hasmonea rehegua. Umi línea oñemoĩ porã rire, ñamoĩta Pedro-pe Panium ndive joajuhápe. Ha umi línea oñemoĩ porã vove, ikatúta jahechakuaa mba’éichapa pe marandu 18 jasypokõi ary 2020 rehegua oñemyatyrõ ha oñemomaranduva’erã, ha upéva ha’eha Joel kuatiañe’ẽ marandu.

King Uzziah of Judah & Ptolemy King of Egypt

Mburuvicha guasu Uzías Judá rehegua ha Ptolomeo Egipto ruvicha guasu

The history that fulfilled verse eleven at the battle of Raphia aligns with the history of king Uzziah. When Isaiah is purified and empowered to proclaim the message of the latter rain, his calling came in the year that Uzziah died.

Tembiasakue ombojepytasóva pe versíkulo onceha Ráfia ñorairõme oñembojoaju mburuvicha guasu Uzías rembiasakue rehe. Isaías oñemopotĩ ha oñemombarete oñemoherakuã hag̃ua pe marandu ama pahápegua rehegua, hi’henói ou pe arýpe Uzías omano hague.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Isaiah 6:1.

Pe mburuvicha guasu Uzías omanóvape, che ahecha avei Ñandejára oguapyhína peteĩ tróno ári, yvate ha oñemopuʼã porã vaʼekue, ha ijao puku omyenyhẽ pe tupaópe. Isaías 6:1.

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

Uzías mano oñemano mboyve oñepyrũ vaʼekue pe ñepuʼã ohechaukáva, ojoguáva ha ojoajúva Ptolomeo ñepuʼã rehe, upe tetãgua ñorairõ Rafia-pe ñemenanganingo rire. Uzías ha Ptolomeo haʼe techaukaha peteĩ mburuvicha guasu ñemby gotyogua rehegua, ikorasõ oñembotuicháva, ha opuʼãva oheka rupi ombojoaju hag̃ua iñakãrapuʼã tetãygua pokatu tupao pokatu ndive. Uzías oñehaʼãrõ guare ombojoaju tupao ha tetã, pe lepra oĩva ijykére ohechaukarakaʼe pe mymba ñemarka.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Ha pe ángel mbohapyha osegi chupekuéra, he'ívo ñe'ẽ hatãme: Oimeraẽva omomba'e guasu ramo pe mymba ha ta'ãnga, ha ohupyty ramo imárka ijykére térã ipope, upe va'erã voi ho'u Tupã pochy ryrukue, oñeñohẽva jopói'ỹre ipochy kópage; ha oñembohasa asýta tata ha azúfre rupive umi ángel marangatu renondépe ha pe Ovecha Ra'y renondépe. Ha iñembyasýgui osẽva tatatĩ ojupi opa ára g̃uarã; ha ndaipóri pytu'u chupekuéra araka'eve, ára ni pyhare, umi omomba'e guasúva pe mymba ha ta'ãnga, ha oimeraẽva ohupytýva héra márka. Apocalipsis 14:9–11.

Uzziah then represents a progressive death from the time of his rebellious attempt to combine church and state. He then represents a lame-duck co-regency with his son for eleven years. Uzziah lived for eleven years after his rebellion. The beginning of his rebellion symbolizes the Sunday law, where church and state are combined and the mark of the beast is enforced. Eleven years later he died, representing the end of his reign as king of the southern kingdom of Judah, which was the glorious land, which is the United States.

Upérõ Uzzías ohechauka peteĩ mano mbeguekatu osẽva guive pe ára ha’e opu’ã vai hag̃ua ombojoaju hag̃ua tupão ha Estado. Upéi ohechauka avei peteĩ poguýpe oguapýva mboruvicha guasu ramo, oñondive oisãmbyhývo ita’ýra ndive once ary pukukue. Uzzías oikove kuri once ary pe opu’ã vai rire. Iñepyrũrã pe hembiapo vai simbólikamente ohechauka pe arapokõindy léi, moõ tupão ha Estado oñembojoaju ha pe mymba marca oñemombarete. Once ary rire omano, ha upéva ohechauka ipahaitémaha iguapy mburuvicha guasu ramo pe ñemby tetã Judá-pe, ha’éva pe yvy porãite, ha upéva hína Estados Unidos.

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

Ñe’ẽmarandu rehegua joaju Ptolemeo ndivepe, Uzías ohechauka Judápe, pe yvy mimbipáva ha protestantismo apóstata-pe; upe aja Ptolemeo ohechauka Egíptope, ha’éva pe mbarete dragón rehegua, ha imarangatu’ỹha hína espiritísmo. Umi mokõi mburuvicha guasu ojehechávo línea paralela ramo, Uzías ndaha’éi véima peteĩ ta’anga pe yvy mimbipáva rehegua, ha oñondive oiko hag̃ua peteĩ símbolo mokõi tetã rehegua. Egipto ha Judá ha’e símbolo espiritísmo ha protestantismo apóstata jerovia rehegua. Ha’e kuéra peteĩ símbolo Estado ha iglesia rehegua. Pe tekoreí Estado rehegua ha pe tekoreí iglesia rehegua ohechaukáva hikuái, oñembojoajúramo peteĩ símbolo ramo, oguereko mokõi tetã, oikohaguéicha Medo ha Persia, oikohaguéicha Francia Egipto ha Sodoma, oĩháicha Estados Unidos-pe umi hatĩ republicano ha protestante, oikohaguéicha Israel ha Judá rréino yvategua ha yvygotyogua, avei Roma pagana ha Roma papal. Símbolo ramo mokõi rréino rehegua, proféticamente oñembojoaju hikuái pe tupão Jerusalénpe oĩva rupive, upépe mokõivéva Uzías ha Ptolemeo oheka hag̃uáicha osakrifika pe tupão Jerusalénpe. Mokõi tetã opu’ãva mokõivéva pe santuario peteĩchagua rehe.

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

Tuicha hag̃ua mbaʼe tuicha mbaʼetéva mokõivéva rréi puʼakarekoʼỹ oĩ hague Jerusalén pe témplo rehegua ndive, ha upéva haʼe pe témplo raʼanga Daniel ohecha hague Cristope kapítulo diez-pe. Mokõivéva koʼã rréi rembiasakue oñondivepa oĩ Ucrania ñorairõme, ha upéicha rupi omoñepyrũ hikuái itestimónio ary 2014-pe. Mokõivéva oñemopuʼã yvate ñorairõme ipuʼakáva rupive, oñerrepresentáva Raphia ñorairõme versíkulo once-pe. Raphia omarka pe frontera sexto rréino rehegua Biblia profesía-pe ha pe joaju mbohapy hendáicha pe léi domingo rehegua. Upéicha avei haʼe pe frontera pe transición iglesia militante guive peve iglesia triunfante.

After 2014, the richest king announced his intention to run for the presidency in 2015. In 2020 the richest king, representing the Republican horn received its deadly wound that would later be healed. In 2022 the Ukrainian War escalated. Trump then returned in fulfillment of verse thirteen, in the election of 2024. In July of 2023, a voice in the wilderness was sounded. December 31, 2023 the Protestant horn was resurrected, as was the Republican horn in the election of 2024, when Trump returned and then in 2025 the foundation test ended with the arrival of the temple test.

2014 rire, mburuvichavete hepyve hag̃ua omombeʼu hembipota oikévo presidénte-rã 2015-pe. 2020-pe, mburuvichavete hepyvéva, ohechaukáva pe hatĩ republicano, ohupyty pe ijai katúva opyta hag̃uáicha, upéi hag̃ua oñemonguera. 2022-pe, pe ñorairõ Ucrania-pegua oñembopyahuve. Upéi Trump oujey, oñekumpli hag̃ua versíkulo trece, pe jeiporavo 2024-pe. Julio 2023-pe, peteĩ ñeʼẽ osapukái pe desiértope. Diciembre 31, 2023-pe pe hatĩ protestante oñemoingove jey, ha upéicha avei pe hatĩ republicano pe jeiporavo 2024-pe, Trump oujey ramo, ha upéi 2025-pe pe fundamento rehegua prueba opa pe témplo rehegua prueba oguahẽvo.

1989

1989

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

Umi añetegua ojeipe’áva’ekue 1989-pe mokõihaicha. Umi joja profétika umi movimiento de reforma rehegua ha Daniel 11 pegua seis versículo paha ojeipe’a peteĩchape. Oĩ ciertas regla profétika ojeporúva’ekue oñemopyenda hag̃ua pe marandu ñepyrũrã versículo cuarenta-pe. Oĩ umi añetegua voi ko’ág̃a ha’éva pe clave tembiasakue kañymby pe versículo peteĩchagua rehegua, upépe ojejuhuva’ekue umi ita porã profétika. Ame’ẽta ndéve peteĩ techapyrã.

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

Ary 1989-pe, ndaipóri vaekue peteî entendimiento peteĩchapa Adventismo ryepýpe mba’épa omoheñói Daniel rembiapokue pahápe seis versículo. Upe joaju’ỹ mokõi hendáicha ojehechauka. Ndaipóri vaekue consenso mba’épa he’ise umi versículo. Umi oñemombe’úva oguerekoha entendimiento umi versículo rehegua, oikuave’ẽ yvypóra remiandu oñembojehe’áva teología protestantismo apóstata ha catolicismo ndive, pe herencia de primogenitura ohupyty vaekue iñemoñare ypykuégui pe rebelión 1863 guápe, upe jave omyenyhẽ rire pe proféta naiñe’ẽrendúiva rembiapo Jeroboam rebelión fundacional-pe. Umi peteĩteĩva remiandu mba’épa hína umi versículo, ikatúramo jepe, interpretación privada añoite vaekue. Iñemoĩrũ umi versículo rehegua ikatu hag̃uáicha opu’ã umi principio profético básico aplicación rehe, ha heta jey oĩkuri voi iñemoĩrũ hag̃ua pe premisaete ha’ekuéra voi ohechakuaáva umi versículo rehegua.

What we saw in the verses was a consistent understanding of all six verses. It was the consistency of the message we saw that encouraged me to present my understanding, even when I knew all of Adventism rejected what I understood. What we understood of those verses was published first in 1996, and the understanding there set forth has only grown stronger as time has marched out over thirty years!

Pe ñahecháva’ekue umi versíkulope ha’e peteĩ ñentendekuaa peteĩchapa opaite umi poteĩ versíkulo rehegua. Upe marandu peteĩchapaite rohecháva’ekue niko chemokyre’ỹ aikuaauka hag̃ua che ñentendekuaa, jepe aikuaa hag̃ua opaite Adventismo omboykeha upe che antendéva. Pe roikuaa hag̃ua umi versíkulogui oñemoherakuã raẽ va’ekue ary 1996-pe, ha upe ñentendekuaa upépe oñemohendáva imbareteve meme oho hag̃ua arýgui ary ári mbohapypa ary pukukue!

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

Reikuaáramo pe ñe’ẽmondo peteĩhaite pe revista The Time of the End-pe, rejuhúta Testimonies, volumen 9, página 11. Po ary 9/11 mboyve, pe revista oñepyrũ 9/11 reheve. Peteĩ umi entendimiento chemokyre’ỹva apytépe ha’eva’ekue aikũmby porãvo, “pe ára paha”pe, versículo cuarenta-pe, pe ñemburuvicha guasu yvate gotyogua ha yvy gotyogua ohechauka hag̃ua podér espiritual-kuérape, ndaha’éi podér literal-kuérape. Upérõ, che aikuaáma va’ekue Hermana White he’i hague Daniel ha Apocalipsis kuatiañe’ẽnguéra ha’eha peteĩnte kuatiañe’ẽ, ha upe línea profética oĩva Daniel-pe, Juan ogueraha jey Apocalipsis-pe. Che ajuhu va’ekue Apocalipsis 11-pe, oñekumpli va’ekue pe tembiasakue ijerére “pe ára paha” ary 1798-pe; Hermana White ñe’ẽñemyesakã upe kapítulo rehegua ombo’e hesakã porã Francia ha’e hague Egipto espiritual, ha upéichaite avei hesakã porã Apocalipsis 17-pe, pe kuña rekovéva mymba ári ha’e hague Babilonia espiritual.

Sister White’s identification of those two powers is in The Great Controversy, and those comments tie together John and Daniel’s testimony. The definition of the king of the south in Daniel chapter eleven is the power that controls Egypt, and the king of the north is the power who controls Babylon. When the Bible and Spirit of Prophecy worked in tandem to establish a truth by bringing Daniel and Revelation together to prove the point, was something I could never surrender to any misguided theologian, or misguided self-appointed leader of a self-supporting ministry.

Hermana White ohechauka hag̃ua umi mokõi pokatu ha’e pe *The Great Controversy*-pe, ha umi ñe’ẽme’ẽ ombojoaju Juan ha Daniel remimombe’u. Pe definición ñandejárape pe mburuvicha yvy gotyo Daniel capítulo once-pe ha’e pe pokatu oguerekóva Egipto poguýpe, ha pe mburuvicha yvate gotyo ha’e pe pokatu oguerekóva Babilonia poguýpe. Araka’eve ndaikatúi ame’ẽ hag̃ua peteĩ teólogo itavy vaʼekuépe, térã peteĩ tendota ojeporavóva ijehegui, oisãmbyhýva peteĩ ministerio ojejokoséva ijehegui, pe añetegua oñemopyendáva Biblia ha Espíritu de Profecía ombaʼapo joajúvo hag̃ua, oguerúvo oñondive Daniel ha Apocalipsis ojehechauka hag̃ua pe punto.

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

Oñentende hag̃ua Ptolomeo ha Uzíaspe Ráfia ñorairõ rehegua símbolo ramo, ha umi mba’e vai oiko hag̃ua ipy’a oñemopu’ã rire, tekotevẽ ñañesãmbyhy pe añeteguáre: Ptolomeo orrepresenta pe dragón pokatu, ombopu’aka pe pokatu proxy Roma rehegua, ha upéi oñemokangy pe pokatu proxy poguýpe, pe va’ekue ombopu’akáva’ekue Ptolomeope pe versíkulo diez-pe ha ary 1989-pe. Umi joavykuaa histórico rehegua ojejapo hekoitépe ha iñimportanteterei.

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

Uzías oguereko pe mymba vai marca oñeha’ãvo ombojoajúvo pe iglesia ha Estado, Uzías hína pe yvy porãite, ha pe yvy porãite ha’e va’ekue peteĩ argumento tuicháva pe ñe’ẽmondo ñepyrũmbýpe ary 1989-pe. ¿Pe yvy porãitepa ha’e Estados Unidos, térãpa ha’e pe Iglesia Adventista del Séptimo Día? Umi upérõ oñemboja va’ekue pe idea jejavy rehe pe yvy porãite ha’eha pe iglesia adventista, ha opaite umi ko’ág̃a peve oseguíva upeicha—omombe’úta pe yvyty marangatu porãite versíkulo cuarenta y cinco-pe ha’eha hesakã porã Ñandejára iglesia, upévare upéva he’ise chupekuéra peteĩ yvyty ha peteĩ yvy ha’eha peteĩchagua símbolo. Razonamiento humano estándar, aipórõ hag̃uáicha.

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

Uzías ha’e pe tetã mimbipáva, ha Ptolomeo ha’e Egipto. Uzías, pe tetã mimbipáva ramo, oguereko mokõi hatĩ: Protestantismo ha Republicanismo. Pe jehechauka hag̃ua polítikamente Ptolomeo rehegua ha’e comunismo ha opaichagua imba’erechaukaha, ha pe jehechauka hag̃ua religiósamente Ptolomeo rehegua ha’e espiritismo ha opaichagua imba’erechaukaha. Peteĩ mba’e ojekuaa hag̃ua pe mbarete dragón rehegua ha’eha peteĩ konfederasión; katu pe proféta japu, ha’éva pe tetã mimbipáva, ha’e peteĩ tetã añoite mokõi hatĩ reheve.

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

Daniel once versículo cuarenta omopyenda Estados Unidos ha’e hague papado rembiapoukapy rupive omba’apóva, Unión Soviética oñemongu’e ha oñemboykévo ary 1989-pe. Ko añetegua ojoaju pe mymba yvyguágui osẽva mokõi hatĩ reheve, Ojehechaukáa trece-pe, rembiaporã ndive, mokõive kuatiañe’ẽ peteĩchante rupi.

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

Ha ahecha ambue mymba ñarõ osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ dragónicha. Ha ha’e oiporu opa mbarete pe mymba ñarõ peteĩha renondépe, ha ojapo yvy ha umi ipype oikóva omomba’e guasu hag̃ua pe mymba ñarõ peteĩha, pe iñakãrasy omano hag̃uáicha okuerava’ekue. Apocalipsis 13:11, 12.

Revelation thirteen identifies the United States as the proxy power of the Papacy, for the earth beast “exerciseth al the power of the” beast out of the sea that came “before him.” In verse two the dragon of pagan Rome had given the Papacy its power, seat and great authority. The word translated as “power” means power, but in verse twelve it is a different word that is translated as “power,” meaning “delegated authority.”

Apocalipsis 13 omombe’u Estados Unidos ha’eha Papado pu’aka omba’apóva hese hag̃uáicha, pórke pe mymba yvy guigua “oiporu opaite pu’aka” pe mymba yguasu guigua oguerekóva, ha’éva pe ou vaʼekue “henonderã”. Pe versíkulo mokõihápe, pe dragón Roma pagana guigua ome’ẽ vaʼekue Papado-pe ipu’aka, iguapyha ha ijeheguigua autorida tuicha. Pe ñe’ẽ oñembohasáva “pu’aka” ramo he’ise añetehápe pu’aka; katu pe versíkulo 12-pe ambue ñe’ẽ oñembohasa “pu’aka” ramo, ha upéva he’ise “autorida oñeme’ẽva hag̃ua hag̃uaicha”.

The United States is the proxy power of the papacy, who has been typified by pagan Rome, who gave its military and economic support to the papacy as set forth in verse two. In doing so pagan Rome typified the United States who would also give its “chariots, ships and horsemen” to do the dirty-work of the papal power.

Tetã peteĩ rekojojaha’ỹva Estados Unidos ha’e pe Papado rembiapokue hag̃ua ojeporúva; pe Papado katu oñembojoja yma Roma pagana rehe, ha upéva ome’ẽkuri chupe ipytyvõ mbarete ñorairõme ha viru rehegua, he’iháicha pe versíkulo mokõihápe. Péicha ojapóvo, Roma pagana ohechauka raẽ Estados Unidos-pe, ha’éva avei ome’ẽtava “ikarreta-kuéra, ita’ýra ygarakuéra ha kavaju ári guáva-kuéra” ojapo hag̃ua pe tembiapo ky’a pe mbarete papal rehegua.

When the three battles of verse ten, eleven and fifteen were fulfilled in history, Antiochus Magnus was at each battle. This fact identifies that the power represented in the three battles is a proxy power of the beast, for it is always Antiochus, and Antiochus in 1989 was the proxy power of the United States.

Umi mbohapy ñorairõ oĩva pe versíkulo diez, once ha quince-pe oñekumpli vaʼekue tembiasápe, Antíoco Magno oĩkuri peteĩteĩ ñorairõme. Ko mbaʼe añetegua ohechauka pe puʼaka oñerrepresentáva umi mbohapy ñorairõmeha peteĩ puʼaka mymbaguasu rehegua orekóva hekoviáramo guare, pórke tapiaite haʼe Antíoco, ha Antíoco ary 1989-pe haʼe vaʼekue pe puʼaka hekoviáramo Estados Unidos rehegua.

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

Mbohapy ñorairõ ogueraha hag̃ua léi domingo-pe, peteĩha seis-pe, oguereko Alpha ha Omega réra, ha avei añetegua ypykue. Peteĩha ñorairõme ha mbohapyha ñorairõme ha’e Estados Unidos, upéicha ojekuaaukávo peteĩ alpha ha omega peteĩha ha pahápe. Mbohapy ñorairõ ogueraha hag̃uáicha léi domingo-pe, peteĩha seis-pe, avei oguereko añetegua réra. Poder proxy Ucrania Nazi rehegua ha’e pe ñorairõ mbytepegua ohechaukáva pe jeiképe’ẽ pe tape mbytegua techaukaha yképe, pe hebreo ñe’ẽ añetegua ypykúpe. Umi mbohapy ñorairõ ohechauka 1989 guive pe léi domingo peve, ha upéva he’ise ohechaukaha hikuái pe “tembiasakue kañymby” peteĩha cuarenta-pe.

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

Apocalípsis capítulo 11, versículo 11, omombe’u 2023-peha árõ ramo, mokõive hatĩ oñemoingove jeyhápe. Daniel capítulo 11, versículo 11, omombe’u upe período histórico peteĩchaiténte. Pe línea interna de profecía ha pe línea externa de profecía ojoaju 2023-pe. Pe línea interna ha’e pe “mba’e” Daniel oikũmby va’ekue, ha pe línea externa ha’e pe “visión” ha’e oikũmby va’ekue.

The temple test that Daniel illustrates began at the twenty-second day, and twenty-two years after 9/11, which is the point that Isaiah entered the temple brings you to 2023. Isaiah identifies the death of Uzziah after living with leprosy for eleven years at 9/11. The work of erecting the temple consists of first laying the foundation, and thereafter erecting the temple and placing the cap stone which then leads to the third litmus test, represented by the feast of trumpets in the line of Leviticus twenty-three. The internal work of the everlasting gospel is accomplished during the history of the external line. In verse eleven Putin has been typified by Ptolemy, and king Uzziah provides a second witness to the illustration of the king of the south who is lifted up through military success, who thereafter attempts to insert themselves into the realm of religion.

Pe prueba pe templo rehegua, Daniel ohechauka háicha, oñepyrũkuri ára mokõi pa mokõiha-pe, ha mokõi pa mokõi áño rire 9/11-gui, upéva hína pe punto Isaías oikehague pe tẽmplo-pe, ogueraha ndéve 2023-pe. Isaías omombe’u Uzías omanohague oikovévo lepra reheve once áño aja 9/11-pe. Pe tembiapo oñemopu’ã hag̃ua pe tẽmplo oĩ peteĩhaite voi ñemoĩ pe cimiento, ha upéi ñemopu’ã pe tẽmplo ha ñemoĩ pe ita paha hi’ári, upéva rire ogueraha pe mbohapyha prueba decisiva-pe, ojehechaukáva pe trompéta arete rupive pe línea Levítico veintitrés-pe. Pe tembiapo hyepypegua pe evangelio opa’ỹvagui oñemboguata pe historia pe línea okápeguáva aja. Versículo once-pe Putin oñetipifikákuri Ptolomeo rupive, ha mburuvicha guasu Uzías ome’ẽ peteĩ mokõiha testigo pe ta’anga mburuvicha guasu yvy gotyopegua rehegua, oñembotuicháva ñorairõme jehupyty rupive, ha upéi oñeha’ã oike hag̃ua hikuái religión renda-pe.

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

Ha mburuvicha yvy gotyopegua ipochy eterei hag̃ua, ha osẽta oñorãirõ hag̃ua hendive, pe mburuvicha yvate gotyopegua ndive; ha omboatyta peteĩ aty guasu; ha pe aty guasu oñemeʼẽta ipope. Ha ogueraha rire pe aty guasu, ikorasõ oñemombaʼeguasúta; ha omboguejýta heta paʼũmiles; ha upéicharõ jepe ndopytamoʼãi mbareteve. Daniel 11:11, 12.

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

Uriah Smith oñe’ẽ Ptolomeo Filopátor rembiasakue rehe ha hembiapo’ãre hag̃ua mymbajuka Jerusalén pe Templo-pe.

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

“Tolomeo ndorekói arandu porã oipuru hag̃ua hekoitépe iñeñangarekoha. Omoirũ rire vaʼekue upe jehupyty, ikatu hag̃uáicha oiko vaʼerãmoʼã kuri opaite Antíoco rréino jára; ha katu, ovyʼávo mante ojapo hag̃ua mbovymi ñeʼẽmondýi ha mbovymi ñeʼẽkyhyje, ojapo pyʼaguapy ikatu hag̃uáicha oñemeʼẽmbaite hag̃ua, ojokupytyʼỹre ha ojejokoʼỹre, umi iñakãhatã ha hymbaite rembipota vai ñembovyʼápe. Péicha, ipuʼakávo hovaigua kuéra ári, ipuʼaka hese umi heko aña; ha hesaráivo pe téra guasu ikatu vaʼekue omopyenda, ombohasa itiémpo karuguasu ha teko tieʼỹme.”

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where the Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand according to Eusebius, sixty thousand according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and the massacre of the Jews, certainly were not calculated to strengthen him in his kingdom, but were sufficient rather almost totally to ruin it.” Uriah Smith, Daniel and the Revelation, 254.

“Ipy’a oñemomba’eguasu ijehe hekoporãgui, ha katu mombyry oĩ va’ekue imbareteve hag̃ua upévare; pe uso ndorekóiva teraguasu ojapo hague hese, upéva ojapo hag̃ua voi umi tetãygua oĩva ipoguýpe opu’ã hese. Péro ipy’a ñembotuicha ojehechauka hag̃ua hetave, ko’ýte umi mba’e ojapóvape umi Hudío ndive. Oguahẽvo Jerusalénpe, upépe oikuave’ẽ mymbajuka, ha tuicha oipota oike pe tenda imarangatuvévape templogua, pe léi ha pe religión upépe guare rehe oñemoĩ hag̃uáicha; ha katu, jepe heta asy rire, ojoko chupe, osẽ upégui hapykuéri pochy hendy reheve opaite umi hudío retã rehe, ha pya’evoi omoñepyrũ hesekuéra peteĩ ñembyahýi vai ha ndojehejaiva’ekue. Alejandríape, umi Hudío oiko haguépe Alejandro ára guive, ha orekóvo umi derecho umi tavaygua oñemomba’eguasuvéva mba’éicha, ko ñembyasýpe ojuka 40.000 Eusébio he’iháicha, 60.000 Jerónimo he’iháicha. Egipciokuéra opu’ã hague, ha umi Hudío jejuka guasu, añetehápe ndaha’éi va’ekue umi mba’e omombarete hag̃uáicha chupe irreínope, síno upéva rangue haimete oitypa hag̃uáicha.” Uriah Smith, Daniel and the Revelation, 254.

Ptolemy Philopator’s military victory at Raphia in 217 BC, did not strengthen Ptolemy, but it caused “his heart to be lifted up.” Victory in the Ukrainian War will not strengthen Putin, but it will “lift up his heart,” as did military success cause king Uzziah to lift up his heart.

Tolomeo Filópator ñorairõ guasu Ráfiape ary 217 a.C. pe, ndombaretéi Tolomeo-pe, ha katu ojapo “ipy’a oñemomba’eguasu hag̃ua.” Ñorairõ Ucraniano-pe jehupyty porã ndombaretemo’ãi Putin-pe, ha katu “omomba’eguasúta ipy’a”, peteĩchaite umi jehupyty porã militar ojapohaguéicha mburuvicha guasu Uzíaspe omomba’eguasu hag̃ua ipy’a.

And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones. And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 2 Chronicles 26:14–16.

Ha Uzías ombosako’i chupekuéra opa pe ehérsito pukukue javeve escúdo, ha kyse puku, ha akã ñuã, ha coraza, ha hu’y rape, ha itá ñemomboha oñemombo hag̃ua itakuéra. Ha ojapo Jerusalén-pe máquina de guerra, kuimba’e arandu rembiapokue, oĩ hag̃uáicha umi tórre ári ha umi murálla mbarete ári, ojeporu hag̃uáicha hu’y ha ita guasu ñemombope. Ha héra oñemyasãi mombyry eterei; mba’érepa oipytyvõ ñeporãiterei chupe, imbarete peve. Ha oikóvo mbarete, ikorasõ oñemomba’eguasu hag̃ua oñehundi hag̃uáicha; ha oñembyai Ñandejára Itupã renondépe, oike haĝua Ñandejára tupaópe ohapy hag̃ua insiénso pe altar de insiénso ári. 2 Crónicas 26:14–16.

Two southern kings whose hearts were lifted up from military victories, attempted to enter the same temple and offer and offering, which only a priest was allowed to do. In both cases, the priests resisted the proud kings attempts to do so. One king then initiated a retaliation upon the Jews, and the other was struck in the forehead with leprosy.

Mokõi mburuvicha ñembyguagua, ipy’a oñemomba’eguasúva ñorairõme ipu’akágui, oñeha’ãkuri oike hag̃ua pe templo peteĩme ha oikuave’ẽ hag̃ua peteĩ ofrénda, mba’e ojejapóva peteĩ pa’i añónte ikatúva ojapo. Mokõivéva kásope, pa’ikuéra ombohováikuri umi mburuvicha oñemomba’eguasúva rembiapopyrã ojejapo hag̃ua upéva. Peteĩ mburuvicha upéi omoñepyrũkuri peteĩ jehepyme’ẽ umi Hudío rehe, ha ambuéva oñenupãkuri ipyti’a renondépe lepra reheve.

And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write. 2 Chronicles 26:17–22.

Ha Azarías, pa’i, oike hapykue, ha hendive oho ochenta pa’i Jehová rembiguáigua, kuimba’e py’aguasúva; ha ha’ekuéra oñemoĩ mbarete Uzías mburuvicha guasu rovái, ha he’i chupe: Nde ndereikói, Uzías, rehapy hag̃ua insiénso Jehovápe guarã, síno pa’íkuérape g̃uarã, Aarón ra’ýpe, oñemboykévape insiénso hag̃ua; esẽ pe tupaógui; rehasa rire ne rembiapópe, ha ndaha’éi hag̃ua ndéve terakuã porã Ñandejára Jehovágui. Upérõ Uzías ipochy, ha oguereko ipope peteĩ pahá insiénso hag̃ua; ha oiko aja ipochy pa’íkuéra ndive, upe lepra osẽ voi isýva rehe pa’íkuéra renondépe Jehová róga ryepýpe, pe altár insiénsopegua ykére. Ha Azarías pa’i guasu, ha opaite pa’íkuéra, oma’ẽ hese; ha péina, orekóma lepra isýva rehe; ha omosẽ chupe pya’e upégui; ha ha’e voi avei pya’e osẽ, Jehová nupãgui chupe. Ha mburuvicha guasu Uzías opyta lepróso ramo omanó meve, ha oiko peteĩ óga apartepe, lepróso rupi; mba’érepa ojepe’a kuri Jehová rógagui; ha ita’ýra Jotam oisãmbyhy mburuvicha guasu róga, ohusga hag̃ua yvy retãygua tavayguakuérape. Umi ambue Uzías rembiapo, iñepyrũ guive ipahá peve, Isaías maranduhára, Amoz ra’y, ohai. 2 Crónicas 26:17–22.

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

Áño 2014-pe, umi globalista Europa-ygua ha régimen Obama omoñepyrũ peteĩ revolución de color tetã Ucrania ári. Áño 2022-pe Rusia omoñepyrũ peteĩ invasión, ipahápe oguerútava peteĩ jehupytyrã Putin ha Rusia-pe g̃uarã; ojehechaukáva Ptolomeo ha Uzías rupive, mburuvicha guasu kuéra yvy gotyo pegua. Pe versíkulo doce he’i, Putin ogana rire, “ha ikorasõ oñemopuʼãta; ha omombo yvýre heta paʼũ su mil; ha upéva rupi ndopytamoʼãi imbaretevéva.” Upéi tembiasakue omombeʼu peteĩ oñembyaipa ohóvo ipoguypegua rréino.

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

Pe ñehundi osegíva ogueru chupe omanóvo, ha Antíoco el Grande oporombuekoviaháicha umi ojehúva Rafia-pe hekojára rehe, upérõ Antíoco ndaikatúi véima ombohovái Ptolomeo Filópator ndive; upérõ ha’e oñemboja peteĩ mitãrusu michĩetereíva rehe, upéva hína Egipto mburuvicha guasu upe jave. Peteĩ mitã ha’e peteĩ símbolo generación pahaguéva rehegua, upévare peteĩ nivel-pe pe mburuvicha guasu mitãva Antíoco oganáva Panium-pe ha’e pe generación paha pe tetãnguéra ñembosako’i yvy gotyo pegua. Pe nivel práctico-pe pe mburuvicha guasu mitãva ohechauka kangyha Antíoco mbaretépe oñembojojávo.

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

“Py’aguapy oñemohu’ã vaekue Ptolomeo Filópator ha Antíoco apytépe ipuku raʼe irundy pa ary. Upe aja pukukue, Ptolomeo omanóma heko vai ha tekovai rupi, ha hekoviarã oikévo ita’ýra, Ptolomeo Epífanes, mitã’i gueteri upérõ irundy térã po ary rupi. Antíoco katu, upe jave avei, omboguejývo pu’aka mbarete rupi opu’ãva iguýpe irreínopype, ha omoĩjey ha omyatyrõvo kuarahyresẽ gotyo oĩva iñe’ẽrendúpe, opyta vaekue tekopotĩme oime hag̃ua preparado oimeraẽ tembiaporã guasúpe g̃uarã Ptolomeo Epífanes imitãva oguahẽ jave Egipto guapyhápe; ha oimo’ãgui kóva ha’eha peteĩ juruja iporãitereíva ani hag̃uáicha oheja rei ombotuichave hag̃ua idominio, ombyaty peteĩ ehérsito tuichaitereíva, “tuichavéva pe yma guaréguagui” (oñembyatýgui heta ñorairõhára ha oganágui heta mba’erepy tuicha pe iguata kuarahyresẽ gotyo-pe), ha osẽ Egipto rehe, oha’arõvo oguerekotaha peteĩ jeity ndahasýiva pe mburuvicha guasu mitãme ári. Mba’éichapa osẽ chupe upéva, upéva jahecháta ko’ág̃aitemi; ko’ápe niko oñepyrũ oike pyahu hag̃ua jepy’apy ha jejopara ko’ã rréino rembiasakuepe, ha oñemoingévo avei pyahu tapicha kuéra tembiasakue escenario-pe.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Mburuvicha Yvýgui gotyo pegua

To outline the final steps of Russia, is to outline the final steps of the prophetic king of the south. A prophetic characteristic of the spiritual king of the south that arrived in prophetic history at the time of the end in 1798—is how it comes to its end. It is also a prophetic characteristic of the king of the north, and the false prophet. Each of the three powers that lead the world to Armageddon have endings that are specifically identified in God’s Word. Whatever happens to Putin and Russia will have been typified with past lines of the king of the south.

Ojehesa hag̃ua Rusia rembiapo paha, ha’e ojehesa hag̃ua mburuvicha guasu marandu’ypy pegua ñemby gotyo rembiapo paha. Peteĩ tekovecharã marandu’ypy pegua mburuvicha guasu espiritual ñemby gotyo pegua, og̃uahẽva’ekue marandu’ypy rembiasápe ára paha-pe ary 1798-pe, ha’e mba’éichapa og̃uahẽ ipahápe. Upéicha avei ha’e peteĩ tekovecharã marandu’ypy pegua mburuvicha guasu yvate gotyo pegua ha marandu hag̃ua gua’u rehegua. Peteĩ-teĩ umi mbohapy pokatu ogueraháva ko yvy Armagedón-pe oreko ipaha ojehechaukáva hesakã porã hag̃uáicha Tupã Ñe’ẽme. Oimeraẽ mba’e oikóva Putin ha Rusia rehe, upéva ojekuaa va’erãha oñemombe’úma hague techapyrãramo umi línea yma guaréva mburuvicha guasu ñemby gotyo pegua rehe.

The examples of the spiritual king of the south’s demise were typified by the demise of the first spiritual king of the south, who was atheistic France during the period of the Revolution. The demise of the southern kingdom includes the demise of the southern king. Napoleon’s demise corresponds to the demise of France, and aligns with the demise of the next kingdom of the south, who was Russia. Russia as the modern king of the south began in revolution, just as France, as the king of the south, began with revolution.

Umi ehémplo pe mburuvicha yvypegua ñembyahýigui pe yvy gotyo pegua omanóva rehegua ojehechauka vaʼekue pe peteĩha mburuvicha yvypegua pe yvy gotyo pegua omanóva rupive, ha upéva vaʼekue Francia atea pe Revolución aja. Pe reino pe yvy gotyo pegua ñembyahýi oike avei pe mburuvicha pe yvy gotyo pegua ñembyahýipe. Napoleón ñembyahýi oñembojoja Francia ñembyahýi rehe, ha ojoaju pe ambue reino pe yvy gotyo pegua ñembyahýi ndive, ha upéva vaʼekue Rusia. Rusia, mburuvicha moderno pe yvy gotyo pegua ramo, oñepyrũ revolución rupive, péicha avei Francia, mburuvicha pe yvy gotyo pegua ramo, oñepyrũ revolución reheve.

Revolution is a characteristic of the dragon, who is the symbol of the southern kings. The dragon, the primary symbol of the king of the south is Satan, and as he attempts a revolution at the end of the millennium, fire comes down out of heaven and devours him. His rebellion in heaven at the beginning was the alpha of his rebellion at the conclusion of the millennium.

Ñembyatyjevy ha’e peteĩ mba’e ohechaukáva pe dragónpe, ha’eva hína pe ta’ãnga umi mburuvicha guasu ñemby gotyoguápe g̃uarã. Pe dragón, pe ta’ãnga tenondegua pe mburuvicha guasu ñemby gotyoguápe g̃uarã, ha’e Satanás; ha ha’e oñeha’ãvo peteĩ ñembyatyjevy mil áño paha gotyo, tata oguejy yvágagui ha omokõmba chupe. Ipu’aka’ỹre yvágape iñepyrũmbýpe ha’e va’ekue pe alfa iñepu’ã rehegua pe mil áño paha ñemohu’ãme.

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

Áño 1798-pe, Francia profétikamente ojapyhy pe tenda guasu ha oiko mburuvicha guasu yvytúicha ñemby gotyo pe Revolusión Francesa aja. Upe revolución ohasa mbaretépe Europa retakuéra rupi ha ipahápe og̃uahẽ pe Revolusión Rusa peve, upéi pya’e voi ojeguerahaukáva’ekue pe Revolusión Bolchevique upe arýpe voi.

The Russian Revolution of 1917 consisted of two main steps: the February Revolution (which overthrew the Tsarist monarchy, ended autocracy, and established a provisional government amid a period of dual power with the Soviets) and the October Revolution (also called the Bolshevik Revolution, where the Bolsheviks under Lenin seized power in a coup, leading to the establishment of Soviet rule and the path to socialism/communism).

Pe Revolusión Rrusa ary 1917-pe oĩkuri mokõi tembiapo tuichavéva: pe Revolusión de Febrero (omboyke vaʼekue pe monarquía zarista, omohuʼã autocracia, ha omopuʼã peteĩ gobierno provisional peteĩ ára pukukue jeheʼa pokatu mokõiva apytépe umi soviet ndive), ha pe Revolusión de Octubre (oñehenóiva avei pe Revolusión Bolchevique, upépe umi bolchevique Lenin poguýpe ojapyhykuri pokatu peteĩ golpe de Estado rupive, oguerúva pe ñemopyenda gobierno soviético ha tape socialismo/comunismo gotyo).

In historical analyses and revolutionary theory (particularly from Marxist perspectives like those of Trotsky, Luxemburg, and others drawing parallels), the French Revolution (1789–1799) is often seen as typifying or providing a schema for the course of the Russian events. The two steps of the French Revolution that typified these Russian phases are:

Umi análisis histórico ha teoría revolucionaria-pe (mbyespecially perspectiva marxista-gui, Trotsky, Luxemburg ha ambuevéva ojapóva paralelismo), pe Revolución Francesa (1789–1799) heta jey ojehecha ramo ohechaukáva térã ome'ẽva peteĩ esquema umi mba'e oikóva Rusia-pe rehe. Mokõi etapa pe Revolución Francesa rehegua ohechaukáva ko'ã fase rusa ha'e:

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

    Pe fase ñepyrũgua moderada/constitucional (haimete 1789–1792), oñembojokupytýva Revolución de Febrero rehe. Ko fase francesa oñepyrũ Bastilla jejapyhy reheve, Estados Generales/Asamblea Nacional ñembyaty reheve, privilegio feudal-kuéra ñembogue reheve, Declaración de los Derechos del Hombre reheve, ha monarquía constitucional ñemoĩ reheve Girondinos ha reformador moderado-kuéra poguýpe. Oity monarquía absoluta, péro omantene elemento-kuéra gobierno burgués/liberal rehegua ha mokõi pokatu ypýpe ojuehegua térã oñemoĩva ojuehe rovái (techapyrã, Asamblea ha monarquía opytáva gueteri apytépe). Upéicha avei, febrero 1917-pe opa Tsarismo, péro ogueru peteĩ gobierno provisional burgués ha pokatu mokõiha Soviets ndive.

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

    Pe fase radical/Jacobina (mokõi 1792–1794 rupi, oikehápe ñemopyenda República Primera rehe, Luis XVI jejuka, ha Terror Reko Robespierre ha Jacobino kuéra/Comité de Salvación Pública poguýpe) oñembojoja Revolución de Octubre (Bolchevique)-re. Jacobino kuéra ojapyhy pu'aka Girondino moderado-vévagui tembiapo radical rupive, odeclara hag̃ua peteĩ república, ojoko hag̃ua contrarrevolución, ha omotenonde hag̃ua pe revolución peteĩ ñemoambue social ipypukuvéva gotyo ha ñemo'ã umi amenaza interna/externa rovake. Kóva ojogua mba'éichapa umi Bolchevique kuéra omboguevi pe gobierno provisional, omombarete pe proletariado poguype térã dictadura del proletariado poguýpe ñangareko, ha omotenonde pe socialismo revolucionario.

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

Ko’ã joja omomba’e guasu mba’éichapa heta jey umi revolución oku’e peteĩ ypykuéra heko rupi: peteĩ ñepu’ã tenondegua, tuicháva, ymaguaréva régimen rehe (omboguapýva umi mbeguekatuvéva/burgués-kuéra), upéi katu umi radical-kuéra ojapyhy mbarete hag̃ua pokatu, “oñangareko” ha omombareteve hag̃ua pe revolución, apañuãi mbytépe. Umi bolchevique-kuéra voi, iñakãguapy hag̃uáicha, oiporu va’ekue pe techapyrã francés, ohechávo iñepu’ã octubrepegua peteĩ mba’e ojoguáva pe golpe jacobino-pe—tekotevẽva ani hag̃ua oiko pe contrarrevolución ha oñemyenyhẽ hag̃ua pe revolución ikatupyrykue.

This typology appears in works like Trotsky’s History of the Russian Revolution (which explicitly compares the dual power phase in Russia to similar dynamics in France) and Rosa Luxemburg’s writings on the Russian events, where she notes the Russian Revolution’s first period (March–October) follows the schema of the French (and English) revolutions, with the Bolshevik takeover paralleling the Jacobin ascent.

Ko tipología ojehecha mba’éichapa osẽ tembiapópekuéraicha Trotsky rembiasakue *History of the Russian Revolution* (upépe hesakã porã oñembojoja hag̃ua pe fase de doble poder Rusia-pe umi dinámica ojoguáva Francia-pe ndive) ha Rosa Luxemburg jehaípekuéra umi mba’e oikova’ekue Rusia-pe rehe, upépe ha’e he’i pe Revolución Rusa araka’eveha peteĩha periodo (marzo–octubre) ohoha pe esquema revoluciones francesa (ha inglesa) rehegua rapére, ha pe toma de poder bolchevique ojoguaha pe ascenso jacobino rehe.

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

Jesús tapiaite ohechauka pe paha ipahápe oñembojoja pe ñepyrũ rehe, ha Napoleón ñehundi, ha’éva pe mburuvicha guasu ñembopy’aguapýva ñepyrũha yvy gotyo pegua peteĩha, ombohasa umi techaukaha oĩva’ekue pe revolución ñepyrũme; ha upéicha rupi ohechauka avei pe Unión Soviética ñehundi.

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

Napoleón ñehundive oñemotenondéva (mbeguekatúpe, peteĩteĩ jave) oñembojoja porãite Unión Soviética ikangy mbeguekatúpe ha iñehundi 1991-pe ndive, upe marco tipológico peteĩchaguápe oĩhápe Revolución Francesa mokõi fase ohechauka hag̃ua tenonderãme Revolución Rusa etapa Febrero ha Octubre 1917-pe guaréva. Ko paralelismo oñembopyso avei pe fase post-radical de consolidación-pe (Bonapartismo) ha iñembyai hag̃uáicha katuete. Kóva oguenohẽ mokõivéva umi patrón histórico general-gui ha análisis marxista-gui (tenonderãite Trotsky rembiapokue The Revolution Betrayed ha ambue tembiapo ojoajúvagui), ombohasahápe Napoleón-pe Bonapartismo archetyporã: peteĩ régimen mbarete kuimba’éva rehe oñemopyendáva, osẽva peteĩ revolución oguahẽ rire iñakã rapykueri radicalvévape, oñemantene equilibrio-pe clasekuéra apytépe, oñongatu revolución rehegua umi jehupyty estructural iñimportantevéva (jepémo ojoko hag̃ua iñemongu’e democrático), omopu’ã peteĩ imperio personal/militar-burocrático, oñembotuicha hetaiterei, ha upéi ohasa peteĩ ñehundi oñemohendáva fasekuérape, ogueraháva restauración parcial pe orden tuja rehegua hag̃ua.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Napoleón Bonaparte oñemopu’ã mbarete hag̃ua ojoja Stalinista ñemombarete rehe.

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

Pe fase jacobina radical ha pe reacción termidoriana (1794) rire, pe Directorio ikatu’ỹva ojeguereko hag̃ua estable (1795–1799), Napoleón ojapo iñembosarambipa 18 Brumario-pe (1799), omoĩ hag̃ua Consulado, upéi pe Imperio (1804). Ha’e ombohysýi ha omosarambi umi jehupyty revolusionario burguesa rehegua (Código Napoleónico, opa hag̃ua umi privilegio feudal, estado mbarete ha oñembyaty hag̃ua peteĩ centro guýpe), péro omoĩ opa ko’ãva peteĩ mburuvicha guasu autoritario poguýpe, mborayhu tuicháva gloria militar rehe ha peteĩ élite pyahu rehe.

After the Bolshevik/October radical phase and early Soviet experiments, bureaucratic degeneration sets in (especially from the mid-1920s). Stalin’s consolidation defeats the Left Opposition, enforces “socialism in one country,” and creates a police/military-bureaucratic dictatorship. The planned economy and nationalized property (core gains of October) are preserved but turned into tools of a privileged caste, with internationalism abandoned.

Bolchevique/Octubre fase radical ha umi experimento soviético ypykue rire, oñepyrũ pe degeneración burocrática (ko’ýte 1920 ary mbyte guive). Stalin ombohatãvo ipoguýpe poder, ogana hag̃ua pe Oposición de Izquierda rehe, omoĩ mbaretépe pe “socialismo peteĩ tetãme”, ha omoheñói peteĩ dictadura policial/militar-burocrática. Pe economía planificada ha pe propiedad nacionalizada (umi jehupyty guasu Octubre rehegua) oñeñongatu, ha katu ojeipuru peteĩ casta privilegiada rembiporu ramo, ojehejapa hag̃ua pe internacionalismo.

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

Mokõivéva kásope, pe energía revolucionaria oñembyai’ỹ hag̃uáicha “ojekongela” ha oñembohapejey mbarete estatal ha ñembotuichápe peteĩ tapicha año térã peteĩ aparato poguýpe (Trotsky he’i hag̃uáicha hesakã porã, régimen de Stalin ha’e peteĩichagua “Bonapartismo Soviético”, hi’aguĩvéva Napoleón Imperio-gui Consulado-gui hag̃uáicha).

The Step-by-Step Collapse

Mboguekatúvo Oguerekóva Jepo’ẽrãre’ẽ hag̃ua hag̃uáicha oñehundi mbeguekatúpe

This is the core alignment—the decline is not one sudden event but a successive series of erosions driven by overextension, internal contradictions, military quagmires, loss of peripheral control, failed reforms, and final dissolution/restoration.

Kóva hína pe ñemohendaha iñimportantevéva—pe oguejyha ndaha’éi peteĩ mba’e oikóva peteĩ jeynte sapy’aitépe, síno peteĩ serie sucesiva oguerekóva ñembyai mbeguekatúpe, omoñepyrũva jepehýi hetaitereígui, umi ojoavy hag̃ua hyepýpe, ñorairõ apañuãime ojepytaso hag̃ua’ỹ, oñehundíva control umi yvy mombyryguáre, ñemoambue osẽ porã’ỹva, ha ipahápe opa hag̃uáicha/jevy oñemoĩ hag̃ua.

Napoleonic side (1812 to 1815)

Lado napoleónico (1812 guive 1815 peve)

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

    1812: Rusia rehe oñembyaietereíva ñorairõ—Grande Armée (600.000 kuimba’e) oñehundi tuichaiterei logística, araro’y ha resistencia rupive. Oiko peteĩ mbojevýi vaietereíva; ojehapykuere hetaite herakuã porã ha mbarete yvypóra rehegua.

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

    1813-pe: oñemoheñói peteĩ koalisión hese; ojejuka Leipzig-pe (“Tetãnguéra Ñorairõ”)—okañy iñirũnguéra alemán ha itetã yvýgui; pe imperio oñepyrũ oñemboguejy.

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

    1814-pe: umi ñemoirũhára oike Francia retépe voi; París ho’a; Napoleón oheja mburuvichaguasu renda ha oñemosẽ Elba-pe.

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

    1815: Mbykymi jevy (Sa Po Ára); ñehundi paha Waterloo-pe; ñemosẽ tapiaite Santa Elena-pe; mburuvicha guasu Bourbon ñemoĩjey (jevy jey peteĩ ñeha’ã guasu revolucionaria rembiapo porãkuéra rehe, jepe ndaha’éi maymávaite—oĩ umi ñemoambue léi ha administración rehegua opytáva gueteri).

Soviet side (1970s to 1991)

Ládo soviético (años 1970 guive 1991 peve)

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

    Ary 1970 pahápe–1980 arykuéra: ñembopyta’ekue económico (“zastoi” Brezhnev poguýpe), falta tapiaite, teknolohía rapykuere, ha peteĩ carrera de armamentos opa’ỹva ha ipohýiva Estados Unidos/NATO ndive—pe sobreextensión sistémica oñepyrũ omonda hyepýgui pe economía.

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

    1979–1989: Afganistán ñorairõ—Soviético “Vietnam”; peteĩ ñu hû hasýva omboguejy hag̃ua mba’eita, py’a guasu ha heko ñemomba’e tetãnguéra apytépe (eñatendéke pe joja ñembohory rehe: Napoleón oñehundi Rusia-pe; URSS osyry tuguy peteĩ tenda iñahatĩ ha ñemoĩ mbaretépe).

  • 1985–1989: Gorbachev’s perestroika/glasnost reforms (attempted “saving” of the system, like some late Napoleonic adjustments) instead expose and accelerate contradictions; Eastern Bloc satellites revolt and break free (Berlin Wall falls November 9, 1989, regimes collapse across 1989–1990)—loss of the “outer empire,” exactly like Napoleon’s loss of allied states.

    1985–1989: Gorbachev rembiapo perestroika/glasnost rehegua (oñeha’ãva “oñesalva” sistema, ojoguaháicha peteĩva umi ñemoambuemi pahague napoleón-gua) upéva rangue ohechauka ha omboykévo pya’eve umi mokõi hag̃ua’ỹ; umi satélite Bloque Oriental-gua opu’ã ha oñemosãso (Muro de Berlín ho’a 9 jasypateĩ 1989-pe, umi régimen oñembyai opa rupi 1989–1990 jave)—pe “imperio okapeguá”-gui ñehundi, hekoitépe ojoguaháicha Napoleón operde haguéicha umi tetã iñirũnguéra.

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

    1990–1991: Oĩva tetãygua apytépe oñepyrũ hasy nacionalismo rehegua, umi república omoherakuã ijeheguigua sãso; agosto 1991-pe umi línea dura rehegua ojapova’ekue golpe de Estado ho’a vaieterei; Gorbachev oheja hembiapo 25 de diciembre de 1991-pe; URSS oñembyai ha oñemboja’o 15 tetãme. Upéi ou ñemyatyrõ capitalista (época Yeltsin pegua shock therapy, oligarcás, privatización)—ojogua restauración borbónica rehe: umi clase prerevolucionaria pegua elemento-kuéra ( térã umi ijojaha) ou jey, omboyke jeypaite’ỹ hag̃uáicha umi relación revolucionaria propiedad rehegua, ha upéicharõ jepe oñongatu umi forma administrativa peteĩhendáicha.

In both, the “empire” (French Continental System vs. Soviet Eastern Bloc/COMECON influence) fragments outward-in, internal decay accelerates, a final crisis exposes the hollowness, and the old social forces reassert (monarchy/capitalism). Bonapartism proves unsustainable—a “pyramid balanced on its point,” as Trotsky put it—because it rests on suppressing the revolution’s democratic base while defending (but distorting) its economic base amid hostile external pressures. The Soviet collapse was not “sudden” in the long view but the culmination of progressive internal rot, just as Napoleon’s empire did not vanish overnight but eroded through successive defeats until restoration.

Mokõivéva, pe “império” (pe Sistema Continental francés ha pe influencia del Bloque Oriental soviético/COMECON) oñemboja’o okáguio hyepýpe, pya’evévo ipy’apyvai hyepypegua, peteĩ apañuãi paha ohechauka imba’ete’ỹha, ha umi mbarete tekoveaty yma guaréva ojehechauka jey (monarquía/capitalismo). Pe bonapartismo ojehechauka ndaikatuiha oiko are—“pirámiñe oñembo’yva ipunta ári”, he’i haguéicha Trotsky—pórke oñemopyenda pe revolución base democrática jejoko ári, javeve oñeñangareko (ha oñembyai jepémo) hese base económica rehe, umi presión okapegua iñañáva apytépe. Pe ho’apa soviético ndaha’éi va’ekue “sapy’aitépe” jehecháramo ára pukukue, síno pe ipaháva peteĩ ñembyai hyepypegua ohóvo va’ekue, ojoguaháicha pe império Napoleón mba’éva ndopyta rei peteĩ pyharevépe, síno oñembyai va’ekue ñorairõ ñemboyke peteĩteĩ rupive pe restauración peve.

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

Fránsia ha pe Unión Soviética ñepyrũ ha opa oñembojoavy porã mburuvicha guasu Uzías ha Tolomeo testimónio reheve. Tolomeo IV Filopátor ogana peteĩ jeity añetetéva Rafia ñorairõme (217 a.C.) mburuvicha guasu yvate gotyo pegua rovái (Antíoco III), ha katu “ndoñemombaretemo’ãi upévare”—ojapo py’a guapy oñemoĩ hag̃ua tenonderãme hag̃ua rire, ojevy lujo ha ijehupytyrãme, ha upéi (he’iháicha marandu oñongatúva 3 Macabeos 1–2-pe) Tolomeo oho Jerusalénpe ijeity rire. Ipy’a oñemopu’ã rire, oñeha’ã oike Santísimope ha toikuave’ẽ voi mymbajuka hag̃ua voi—peteĩ tembiapo ojeity hag̃ua hekope’ỹme ha oñemoĩ hag̃ua Ñandejára añetegua rovái. Ñandejára voi oinupã chupe (parálisis reheve), oñemotĩ, ha ojere oñembyahýi hag̃ua Ñandejára retayguáre. Hembiahu árape guive ipoguype oĩ peteĩ ñehundi mbeguekatúva: teko ñañáva, pu’aka ryepýpe opu’ãva, ha mbaretépa okañy peve omanóvo. Kóva hína pe ta’ãngamýi añetéva Mburuvicha Guasu Uzías rehegua (2 Crónicas 26:16–21), ipy’a oñemopu’ã va’ekue ñorairõme osẽ porã rire, ha upéi oike va’ekue tupaópe ohapy hag̃ua insiénso (oñemoĩvo pa’ikuéra rendaguépe), ha oñeinupã lepra reheve itenondépe, upéva niko peteĩ jehu ojehechaukáva opavavépe ha ojehechakuaáva. Upé guive Uzías oikove peteĩjehegui, oñemboyke Ñandejára róga-gui, omanómeve—ndaha’éi ñehundi pya’e, síno peteĩ mano mbeguekatu ha ipukúva.

Both are southern kings whose pride manifests in a temple intrusion at Jerusalem, followed by a progressive, erosive ending instead of immediate collapse. This is the typological template for every later “king of the south.”

Mokõivéva hína mburuvicha ñembyguakuéra, ha hi’orgúllo ojehechauka peteĩ oike vaiha pe Templo-pe Jerusalénpe, upéi katu ndaha’éi ho’a pya’e hag̃uáicha, síno oguereko peteĩ paha oñembyai hag̃uáva mbeguekatúpe ha ohóvo oikytĩmbyry. Kóva hína pe modelo tipológico opaite “mburuvicha ñembygua” upe rireguápe g̃uarã.

1798: France Becomes the Spiritual King of the South

1798: Francia oiko pe Mburu Yvy gotyo Rréi Espiritual hag̃ua

At “the time of the end” (1798), atheistic France (the power that had just manifested the spiritual characteristics of Egypt—open denial of God, as in Revelation 11:8) pushes at the king of the north (the Papacy) by taking the Pope captive. Napoleon is the military embodiment of that push. France wears the crown of the south in 1798, because it exalts the same atheistic spirit that ancient Egypt embodied.

“paha opaha hag̃ua guive”pe (1798), Francia atea (pe pu’aka ohechaukava’ekue ramoite Egipto reko yvypórape’ẽgua—Ñandejára ñemboyke hag̃ua hesakã hag̃uáicha, Apocalipsis 11:8-pe he’iháicha) ompu’ã mbarete yvategua ruvicha rovái (Papado) omoinge rupi pe Papa prisionéroramo. Napoleón hína pe ñempu’ã militar rehegua jehechauka. Francia oguereko pe yvate guivegua koróna 1798-pe, omomba’eguasúgui upe espíritu ateo voi yma guarépe Egipto ohechaukava’ekue.

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

Ha ojehuháicha Ptolomeo ndaikatúi “oiporu porãve ijehupyty,” péicha avei pe Revolusión Francesa rembiasakue iporã’ỹvéva ndaikatúi omantene térã omosarambi porãmba umi mba’e ojehupytyva’ekue. Pe akã rehegua yvy gotyo oñembohasa tenonderã, pe filosofía ateísmo rehegua okakuaaguive ha ojuhúvo peteĩ ñe’ẽ pyahu gobierno rehegua.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Techapyrã Mbeguatyrã Rehegua Ta’ãnga’i: Napoleón guive Lenin peve, Stalin peve

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

Ko’ã mbohapy ndaha’éi mba’e oikóva rei; ha’e hikuái paha kuéra oñembohapéva mbeguekatúpe—káda peteĩ ohechauka peteĩ etapa ambuéva mburuvicha ñembyamériguagua rape oho hag̃ua hína ipahápe, iñembyai mbeguekatu hag̃uáicha. Napoleón—pe peteĩha techaukaha guasu rire 1798. Ipu’aka Egíptope (pe ñemby tee), ha upéi oñembotuicha hag̃ua ohasávo hekovepegua límite (Rusia rehegua ñorairõ 1812-pe ha’e peteĩ ñembyai tuicháva omoñepyrũva peteĩ serie jeperde rehegua mbeguekatúpe ijyvy rembe’ýre peteĩteĩ rupi (1813–1814)), ohasa pe jeity paha (Waterloo 1815), ha oñemosẽ mombyry mokõi jey. Napoleón ohechauka peteĩ mano’ỹrãrõgua mbeguekatúva, etapa rupi oikóva—ha’etévaite Ptolomeo ha Uzíasicha.

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

Lenin ojagarra pe koróna pe Rrevolusiõ Oktúbre 1917-pe. Pe “mboty” bolchevíque osegi ñorairõ pe sistema tuja rehe (oikehápe pe poder rrelihióso). Péro pe fase radical ndaikatúi oñemohenda mbarete; Lenin voi tesãi oñembyai pya’e, ha pe sistema oñepyrũ oñemburokratisa.

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

Stalin, mbohapypyre (Bonapartismo soviético) “omoporã” pe revolución peteĩ imperio militar-burocráticope, oñongatu umi jehupyty tenondegua mbytépe (economía nacionalizada, pe paralelo anti-feudal Código de Napoleón rehegua), ha katu ombojere pe mbarete hyepýpe (purga-kuéra) ha okápe (ñembotuicha). Upéicharõ jepe, pe korasõ oñemopu’ã yvate ateísmope; pe sistema ndaikatúi añetehápe “oguereko porãite ijehupyty peteĩháme”. Ojehasave hag̃ua imbarete (Afganistán, pe paralelo Napoleón Rusia rehegua), opyta hag̃ua peteĩ tekove’ỹme, umi reforma ndohupytýiva ijehupyty (perestroika ha’eva’ekue pe ñeha’ã paha ha ñemondýipegua), okañy hag̃ua ichugui umi satélite (1989–90 = ñehundipa umi “aliado”), ha ipahápe oñemboyku (1991).

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

Tetã Joaju Soviético ho’áramo ndaha’éi pya’eete—oiko mbeguekatúpe, hekopete peteĩteĩ rupi, Napoleon imperio oñembyai haguéicha paso a paso ha Ptolomeo ha Uzías reigns ipiru ha ikangy haguéicha templo-gui oúva jejopyrã rehegua arrogancia rapykuéri. “Espiritual” mburuvicha yvy gotyo pegua (ateísmo forme gubernamental-pe) oguereko avei ijeheguigua juicio arekue: ojepe’a ipype guive, ndaikatúi omantene pe japu, ha ojeitypa pe contra-movimiento del mburuvicha yvate gotyo pegua-pe (Papado jevy jey pe vacío-pe).

The French Revolution (two steps) typifies the Russian Revolution (February and October/Bolshevik). Napoleonic Bonapartism and progressive demise typify Stalinist consolidation and Soviet progressive demise. All of it is the modern outworking of Daniel 11’s king of the south line, from Ptolemy’s Raphia failure and temple arrogance, through Uzziah’s identical sin and slow end, to France in 1798 and its atheistic heir (Lenin–Stalin era) that could not strengthen itself by its victories.

Pe Revolusión Francesa (mokõi etapa) ohechauka hag̃ua pe Revolusión Rusa rehegua (Febrero ha Octubre/Bolchevique). Pe Bonapartismo napoleónico ha pe ñehundi mbeguekatu ohóva ohechauka hag̃ua pe consolidación stalinista ha pe ñehundi mbeguekatu soviético. Opa ko’ã mba’e hína pe ñemomba’apo ko’ẽrõgua Daniel 11 pe rréi ñemby gotyo pegua línea rehegua, Ptolomeo rembiapo vai Rafia-pe ha itemplo rehe oñemomba’eguasu guive, Uzzías rembiapo vai ojoguapáva ha ipaha mbeguekatu rupive, Francia-pe 1798-pe ha iñemoñare ateo peve (árape Lenin–Stalin) ndaikatúiva omombarete ijupe umi iviktória rupive.

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

Lenin, fundador radical térã katu ipoguýpe oguerúva mburuvicha guasu (ojoguáva pe jacobino/bolchevique jehupi rehe; pe etapa “ñemyaña” oúva 1917 rire, ojoguáma Napoleón ñeñepyrũrã Consulado-pe Brumaire rire). Stalin katu vaʼekue pe omombaretevéva Bonapartista (constructor pe imperio soviético rehegua, ñemopotĩ guasu, ñorairõ guasu mokõiha arapy pegua rehegua ñevictoria, Yro’y Ñorairõ yvateve; ikorasõ oñembotuicha yvate pe ñandejárare jerovia’ỹme, ha katu ndaikatúi omombaretepaite pe ñevictoria are pukukue hag̃ua—upépe oñepyrũ pe ñembohasave hetaiterei).

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

Khrushchev ha’e va’ekue pe mburuvicha “ñembopy’aguapy” rehegua pe yvateguive rire (1953–1964): omotĩ Stalin-pe (Ñe’ẽnguéra Ñemiguáva 1956-pe), oikuaauka peteĩ hendáicha peteĩva korrupsión, oñeha’ã omoañete ñemyatyrõ michĩmi, ha katu ndoikói ombohovái hag̃ua umi joavykuéra sistémikova. Kóva ojoja peteĩ etapa “Thermidoriana” térã peteĩ yvykua’ẽ ñepyrũ rehegua ndive—oñembovevyivévo terror ha opyta jave gueteri pe estructura atea mbytépe, upéicharõ jepe pe terakuã oñehundi mbeguekatúpe (techapyrãramo, pe ñemotĩ Crisis de los Misiles de Cuba-pe 1962-pe ojoja umi pyta michĩva napoleónicova ndive umi tuichavéva mboyve).

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

Gorbachev ha’e vaʼekue pe reformador oikotevẽmbaitéva (1985–1991), perestroika (ñemyatyrõjey) ha glasnost (jehechaukaporã) reheve, ñehaʼã pahaite ramo “oñongatu” hag̃ua pe sistema; ha upéicharõ jepe, umíva ombopyaʼe pe hoʼa—pe Bloque Oriental ñehundi (1989 Muro de Berlín), ha puʼaka ñemoĩmbyre ryepýpe. Kóva hína pe techaukaha hesakãvéva peteĩ “paha oñemboguata mbeguekatu hag̃uáicha”: ojoguaháicha Napoleón rembiapo paha oñemoambueséva pe ñorairõ guasu mboyve año 1814-pe, térã Ptolomeo/Uzías mbeguekatúpe oñehundi ohóvo pe ñembotuicha rupi pe tupão rehe. Gorbachev rembiapo concordato/aty año 1989-pe Papa Juan Pablo II ndive (mburuvicha yvate gotyo gua) ohechauka pe ñeñehundi espiritual—pe mburuvicha ñemby gotyo gua ateísmo oñemeʼẽvo pe resurgimiento papal-pe.

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

Yeltsin ha’e va’ekue pe figura paha guive pe mboyke hag̃ua opaite mba’e (1991 guive), ogueraháva pe ñemoĩ mbarete rehe agosto 1991-pe ojejapóva pe golpe rehe, oiko hag̃ua Rusia ruvicha, oñangareko hag̃ua URSS ñembyai rehe (diciembre 1991), pe privatización “shock therapy” rehe, ha pe restauración capitalista rehe. Ha’e omoheñói pe paha ñembyai sarambi ha pe “restauración” parcial umi elemento prerevolucionario rehegua (capitalismo oligárquico, Bourbon jevy-icha Napoleón rire). Pe mburuvicha guasu róga pe rréi yvypegua rehegua oñemopotĩmba, oñemoañetévo Daniel 11:40 pe conquista yvytu’a-icha pe norte guive (Papado pe alianza EE. UU. ndive rupive).

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

Pe tipolohía omomba’eguasu peteĩ juicio mbeguekatúpe oikóva, peteĩteĩ rupi, ha ndaha’éi peteĩ ho’a pya’e hag̃ua, Ptolomeo IV rembiapo Rafia-pe ogueru haguéicha ñembotuicha, oike hag̃ua pe témplo-pe, Tupã oinupã hag̃ua chupe, ha peteĩ ñehundi mbeguekatu; Uzías lepra rupi oñemboyke hag̃ua pe omano meve; Napoleón okañy hag̃ua iñembyai peteĩcha peteĩcha rupi (Rúsia, Leipzig, París, Elba, Waterloo). Pe línea soviética ohechauka pe mbarete yvatevéva Stalin poguýpe, pe ñembyai ohóvo mbytetépe Khrushchev “deshielo” aja, ohechauka hag̃ua umi grieta oĩva pe sistema-pe. Upéi, pe ñemopyta Brezhnev arýpe ha upéi Gorbachev ñemyatyrõkuéra oiko pya’eha hag̃ua; Yeltsin ára omohu’ã pe ñemopotĩ (URSS oñembyai, ateísmo reko gubernamental opa). Pe “korasõ oñemopu’ãva” ojehechauka opa pe línea rehe (ñembotavy atea hag̃ua Tupã rehe), ha katu avave ndojapói “pe iporãvéva pe jehupyty reheve.”

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

Umi mburuvicha kuarahyresẽ gotyo pegua rehegua oho mbeguekatúpe, Satanás ñehundi oñepyrũ kurusu ári, ha ipahápe oñemondo hag̃ua tetã ambuére 1.000 ary pukukue, ha upéi omano.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Ha ahecha peteĩ ánhel oguejýva yvágagui, oguerekóva ipope pe lláve yvykua pypuku’ỹgua rehegua ha peteĩ kadenaguasu. Ha ojapyhy pe dragónpe, pe mbói yma guare, ha’éva Aña ha Satanás, ha oñapytĩ chupe mil ary aja, ha omombo chupe yvykua pypuku’ỹguápe, ha omboty upépe, ha omoĩ hi’ári peteĩ séllo, ani hag̃uáicha ombotavyve umi tetãnguérape, oñehupyty peve umi mil ary; ha upéi ojeheja jey va’erã chupe sapy’ami.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.

Ha ahecha guapy renda, ha oĩ umi oguapýva hi’ári, ha oñeme’ẽ chupekuéra huísio; ha ahecha umi alma umi oñeñakã’oka va’ekue Jesús rehegua testimónio rupi, ha Tupã ñe’ẽ rupi, ha umi noñemomba’éiva pe mymba rehe, ni ta’ãnga rehe, ha noñemboséiva imárka ipykua ári térã ipope; ha oikove jey hikuái ha ogoverna Cristo ndive mil ary pukukue. Péro umi ambue omanóva ndoikove jeýi pe mil ary opa peve.

This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Kóva ha’e pe jeikove jevy peteĩha. Ojehovasáva ha imarangatúva hína pe oikéva pe jeikove jevy peteĩhápe; ko’ãva rehe pe mano mokõiha ndorekói pu’aka, ha’ekuéra katu ha’éta Tupã ha Cristo pa’i, ha oguapy mburuvichárõ hendive mil áño pukukue.

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:1–10.

Ha ojehuvo rire pe mil áño, Satanás ojehejáta isãsóvo iprisiongui, ha osẽta ombotavy hag̃ua umi tetãnguéra oĩva yvy renda irundy gotyo, Gog ha Magog, ombyaty hag̃ua chupekuéra ñorairõrã; ha hetakue ha’e pe yguasu rembe’ýpe yvyku’iicha. Ha ojupi hikuái yvy py guasúre, ha omongora pe campamento umi marangatupegua ha pe táva ahayhuetéva rehe; ha oguejy tata Yúgui yvágagui, ha mokõive ojukapa chupekuéra. Ha Aña ombotavýva chupekuéra oñemombo va’ekue pe tatápe ha asufrépe henyhẽvape, upépe oĩ avei pe mymba ha pe maranduhára japu, ha oñembohasa asýta ára ha pyhare opa ára g̃uarã. Apocalipsis 20:1–10.

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

Rombojapóta ñaneñemomandu’a kuarahyresẽgua mburuvicha rehe Daniel capítulo once-pe, versículos once guive fifteen peve, pe artículo oúvape.

The Time of the End magazine was published in 1996 and it represents the prophecy from the book of Daniel that was unsealed in 1989. Recently the magazine was read by ChatGPT and asked to evaluate the role of Ukraine in the history of verse forty represented in the magazine. The following is the breakdown of the magazine that has been in the public record for thirty years. The first passage from the writings of Ellen White in the magazine is Testimonies, volume 9, 11.

Pe revista The Time of the End ojejapo 1996-pe ha ohechauka pe profecía Daniel arandukágui oñemboty’ỹva’ekue 1989-pe. Ko’ recently, ChatGPT omoñe’ẽ pe revista ha ojerure chupe ohechakuaa hag̃ua Ucrania rembiapo pe tembiasakue verso cuarenta pegua, ojehechaukáva pe revista-pe. Péva hína pe ñemboja’o pe revista rehegua, oĩva’ekue kuatiarogue público-pe treinta áño aja. Pe primer pasaje Ellen White jehaikuégui oĩva pe revista-pe ha’e Testimonies, volumen 9, 11.

Overview: Ukraine in the Prophetic Framework

Mba’éichapa: Ucrania pe Marco Profético-pe

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

Pe rrevísta ome’ẽva proféticamente Daniel 11:40–45 rehegua ryepýpe, Ucrania oñehesa’ỹijo Unión Soviética ho’apa rehegua ha pe ñorairõ oĩva Papado (mburuvicha yvategua) ha comunismo ateo (mburuvicha yvy gotyogua) apytépe rehe. Ucrania oñepresenta peteĩ ñorairõ renda tuichaitéva ramo, jerovia rehegua ha geopolítica rehegua, umi etapa paha rupi umi ñorairõ proxy rehegua, ko’ýte Iglesia Católica Ucraniana rehegua ha hekopete ojeheja jey haguére oiko hag̃ua heta ary rire oñemboty ha oñembohasa asy hague ichupe poguýpe régimen soviético.

The magazine presents Ukraine as part of the broader prophetic fulfillment of Daniel 11:40, describing the sweeping away of the king of the south through a Vatican–United States alliance. Ukraine is shown as evidence of the weakening of Soviet atheism and the resurgence of Catholic influence in Eastern Europe.

Pe rrevísta ohechauka Ucrania-pe oĩha pe jehupyty guasuve apytu’ũmarandu rehegua Daniel 11:40-pe, omombe’úvo mba’éichapa oñemboguejy ha oñemomýi pe mburuvicha yvy gotyogua peteĩ joaju Vaticano–Estados Unidos rupive. Ucrania ojehechauka peteĩ techaukáramo pe ateísmo soviético ikangyveha ha pe influencia católica oñemoingove jeyha Europa Oriental-pe.

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

Ucrania pe Ñorairõ pe Ñemby Ruvicha guasu apytépe ñorairõme

The magazine teaches that the king of the south is atheism, embodied first by France (1798) and later by Soviet Russia. The king of the north is the papacy and Daniel 11:40 describes a spiritual war beginning in 1798 and culminating in the collapse of the Soviet Union in 1989. Ukraine appears within this context as part of the Soviet bloc that is swept away in fulfillment of Daniel 11:40. The publication presents the collapse of the Soviet Union as the first step in the healing of the Papacy’s deadly wound (Revelation 13).

Pe rrevísta ombo’e pe mburuvicha yvy gotyo pegua ha’eha ateísmo, oñemoañetéva raẽ Francia rupive (1798) ha upéi Rusia Soviética rupive. Pe mburuvicha yvate gotyo pegua ha’e pe papado, ha Daniel 11:40 omombe’u peteĩ ñorairõ espiritual oñepyrũva 1798-pe ha oguahẽva hu’ãme Unión Soviética ho’árõ guare ary 1989-pe. Ucrania ojehechauka ko contexto ryepýpe peteĩ parte ramo pe bloque soviético rehegua oñembotyryrýiva oñemoañetévo Daniel 11:40. Pe kuatia ohechauka pe Unión Soviética ñehundipa ha’eha pe tembiapo peteĩha pe Papado jerida omanóvaicha okuera jey hag̃uáicha (Apocalipsis 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Joko umi la Iglesia Católica Ucraniana rehegua (Moñe’ẽrã oñehenóiva)

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

Pe rrevísta oguereko kuatiahaipyre yvypóra rekovépe guare ohechaukáva mba’éichapa ojepersegí kuri umi católico-kuéra poguýpe guare mburuvicha Soviet-gua.

From Time Magazine, December 4, 1989:

Revista Time-gui, 4 jasypakõi 1989-pegua:

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

“Ñorairõ Mokõiha Tembiapo Guasu rire, ñemuarã hasýva ha hakuvéva, jepe jepiveguáicha sa’ive tuguy ñohẽ reheve, isarambi Ucrania-pe ha pe pyahu bloque soviético-pe, ohupyty hag̃ua hetaiterei sua millones de católicos romanos ha protestantes, upéicha avei ortodoxos.”

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

Ucrania ojehechau peteĩ tenda tuicháva ramo, upépe katu oñemboguejykue Catolicismo comunismo poguýpe.

Legalization of the Ukrainian Catholic Church

Moneĩrã Ucrania Iglesia Católica rehegua hag̃ua leiháicha hag̃uáicha

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

Peteĩ mbaʼe iñimportánteva Ukraina rehegua ñomongeta-pe haʼe pe legalización Iglesia Católica Ucraniana rehegua, ymaite guive oñembotovéva.

From Life Magazine, December 1989:

Revista Life-gui, diciembre 1989-gua:

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

“Mbohapy obispo católico pyahu ojeporavóma ko’ recently Czechoslovaquiápe. Ha ko jasy pukukue Gorbachev oñembyaty Papa Juan Pablo II ndive Italiápe peteĩ jehovasa-ryepýpe—kóva hína pe ñomongeta rovake rovake peteĩha umi mburuvicha Kremlin ha Vaticano-gua apytépe. Umi atykuéra ikatu ogueru pe legalización pe Iglesia Católica Ucraniana ymaite guive oñembotoveva’ekue U.R.S.S.-pe.”

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

U.S. News & World Report-gui, 11 de diciembre de 1989:

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

“Ojeha'arõ jey hag̃ua pe libertad religiosa oikotevẽha oike ipype ojepe'a hag̃ua peteĩ ñembotove oficial pe Iglesia Católica de Ucrania rehegua, oguerekóva cinco millones de miembro, ha oikovéva yvýguýpe 1946 guive, upérõ Stalin omanda hag̃ua oñemoinge hag̃ua chupe pe Iglesia Ortodoxa Rusa ryepýpe. Ojehupyty hag̃ua legalización pe Iglesia Ucraniana-pe guarã, upéva ha'e peteĩva umi mba'e iñimportantevéva papa rembipotápe.”

The magazine presents this as evidence of the weakening of atheistic control, the restoration of Catholic power. It is identified as a direct outcome of Vatican diplomatic pressure and a milestone in Daniel 11:40’s fulfillment is set forth as the Ukraine as a visible example of the Papacy regaining influence in former communist territory.

Pe rrevista opresenta ko mba’eicha peteĩ techaukarã pe control atea ikangyha, ha pe katóliko pu’aka oñembojevyha. Ojehechakuaa ko mba’e peteĩ resultado directo ramo pe presión diplomática Vaticano-gua rehegua, ha ojehechauka peteĩ hito ramo Daniel 11:40 ñemohu’ãme, omoĩvo Ucrania peteĩ techapyrã jehechaukáva ramo pe Papado ojevy jeyha oguereko hag̃ua influencia umi tetã ymave comunista va’ekuépe.

Ukraine as Evidence of the Papacy’s Advance

Ucrania como Prueba del Avance del Papado

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

Komuñísmo ñehundi ndaha’éi añoite peteĩ ñemoambue polítiko ramo, síno peteĩ ñehundi espiritual ateísmo rehegua, peteĩ ñemotenonde geopolítico Papado rehegua ha ñepyrũ Papado jevy hag̃ua yvy ape ári ipu’aka jey hag̃ua. Ucrania oiko peteĩ techapyrã hesakãva ramo mba’éichapa oñembyaihína pe jejoko religioso soviético ha peteĩ jeity porã Roma rehegua Europa Oriental-pe. Kóva ohechauka pe ñemoambue ojehecháva ateísmo oñembohapéva guive autoridad católica oñemyatyrõ jeývape, ha pe Iglesia Católica Ucraniana ñemoneĩ legal ojehecha ramo peteĩ ñemoneĩ profética ramo pe mburuvicha yvate gotyogua ohundiha pe mburuvicha yvy gotyogua “yvytu atãicha.”

Ukraine and the Broader Prophetic Sequence

Ucrania ha pe Secuencia Profética Ipyvéva

  • 1798 – Papacy receives deadly wound.

    1798 – Papado oheja peteĩ herida omano hag̃uáva.

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

    1917 – Ateísmo oñembohyru Rusia-pe (Revolusión Bolchevique).

  • 1989 – Soviet Union collapses.

    1989 – Unión Soviética oñehundi.

  • Ukraine – Catholic Church legalized.

    Ucrania – oñemoneĩva’ekue Tupao Katólikape.

  • Papacy regains geopolitical influence.

    Papado ojeyvy jeýma geopolítica-pe.

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

    Tetã peteĩ rekojoja Tetã Unidos rehegua ipahápe oguejy Papa rembiapokue poguýpe (Daniel 11:41).

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

    Mundo tuichakue oho hapykuéri (Daniel 11:42–43).

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

Ucrania oike porã etapa 3–4-pe, peteĩ parte ramo pe transición rehegua ateísmo soviético ha pe influencia papal oñemyatyrõ jey vaʼekue apytépe.

Sources Referenced in Ukraine Discussion

Moõnguéra Ojehechaukáva Ucrania ñomongetápe

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (marco teológico principal)

Spirit of Prophecy

Espíritu de Profecía

  • The Great Controversy

    Ñorairõ Guasu

  • Selected Messages

    Marandu Jeporavo hag̃uagua hag̃uaúva hag̃ua hag̃ua hag̃uáicha

  • Testimonies for the Church

    Testimonios para la Iglesia

Secular Press

Prensa secular

  • Time Magazine

    Revista Time

  • Life Magazine

    Revista Life

  • U.S. News & World Report

    Marandu Estados Unidos ha Mundo Reportaje hag̃ua hag̃ua

Ukraine is mentioned in connection with:

Ucrania oñemombe’u oñembojoajúvo ko’ã mba’e ndive:

  • Post-World War II Catholic persecution

    Persecución católica posterior a la Segunda Guerra Mundial

  • Underground survival of the Ukrainian Catholic Church

    Oikove hag̃ua yvýguýpe Iglesia Católica Ucraniana rehegua

  • Gorbachev–Vatican diplomacy

    Diplomacia Gorbachev–Vaticano

  • Legal restoration of Catholic hierarchy

    Jejopy añeteguáva jerarquía católica rehegua

Summary of Ukraine’s Role in the Newsletter

Mbykymby Ukraina rembiapo rehegua pe Marandu Kuatiápe

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

Ucrania ha’e va’ekue peteĩ mbareteha catolicismo oñembotovévape g̃uarã ateísmo soviético guýpe. Pe legalización Iglesia Católica Ucraniana rehegua ohechauka mburuvicha yvy gotyo pegua ikangyha. Vaticano influencia Ucrania-pe ohechauka Papado oikove jeyha, ha Ucrania ñemoambue religioso oservi va’ekue prueba hesakãva ramo Daniel 11:40 oñekumplimaha hína. Umi mba’e oikóva Ucrania rehegua oike va’ekue peteĩ parte ramo pe primer paso Papado herida mortal ñemonguera rehegua. Upévare, Ucrania ndojehechaukái peteĩ acontecimiento político añoite ramo, síno peteĩ señal profética ramo Daniel 11 rembiapo pahápe.