The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Daniel 11-pegua umi versíkulo diez guive dieciséis peve oñemboja’o hag̃ua hekopete, pe mba’e ñemigua ojejuhu umi aplicación profética básica ojeporúva’ekuépe mbohapypa arýgui, ary 1996-pe, oñemoherakuã ramo guare pe revista The Time of the End. Mbohapypa ary rire, Ñandejára ohechauka ambue marandu profético oñemohendava’erãha hekopeguáicha pe marandu Millerita oñemohendahaguéicha ary 1831-pe. Ko’ã mbohapypa ary rembiasakue omega-pe, pe marandu oñemohendava’erã ojehechauka peteĩ myatyrõ ramo peteĩ marandu yma guare Islam rehegua, Josiah Litch ohechauka haguéicha, ha avei peteĩ marandu myatyrõpyre pe okẽ oñembotyva’ekue rehegua, Samuel Snow ohechauka haguéicha, upéva ha’éva pe parábola umi diez virgen rehegua símbolo. Oñemoherakuãta peteĩ marandu Islam rehegua, oúva peteĩ ñe’ẽmondo ndive umi okẽ oñembotýva mbeguekatúpe pe tiempo de gracia rehegua, Cristo omohu’ã aja hembiapo juicio-pe. Pe marandu mokõivéva hína, oguerekóva peteĩ línea hyepypegua ha peteĩ línea okapegua, ha ko’ãva katu ohechauka pehẽngue peteĩha ha mokõiha pe proceso de prueba mbohapy jepytasópeguágui, akóinte oikóva peteĩ profecía ojepe’a jave, oikohaguéicha Jesucristo revelación ary 2023, diciembre 31-pe.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
Pe rrevista *The Time of the End* oĩ pe jehecha tuichavéva ypykue Estados Unidos rembiapokue tenonderã rehegua, oñerrepresentáva Daniel peteĩha once pehẽngue pahapeguápe seis versículo-pe, umi oñemboty’ỹva’ekue ára paha-pe ary 1989-pe. Ko rrevista oĩma registro público-pe treinta ary pukukue jave, ha avave ndohechakuaái va’ekue peteĩ tema principal iñambuéva rrelistái-pe ha’e hague pe ñorairõ religioso comunismo ha umi iglesia-kuéra apytépe, catolicismo pu’aka guýpe, ko’ýte Ucrania-pe. Upe ñorairõ religioso, pe periodo 1989-gua guive, omyesakã pe contexto ojejuhu hag̃uáicha pe caída religiosa Putin rehegua, oñerrepresentáva Ptolemeo ha Uzías rupive pe rebelión ohechaukava’ekue mokõivéva Jerusalén pe Templo-pe. Pe Templo Jerusalén-pe ha’eva’ekue Uzías rembiapo, ndaha’éi Ptolemeo rembiapo. Mokõivéva, Putin ha Zelenskyy, omongy’a peteĩchagua Templo mokõi tape iñambuévape; peteĩva Egipcio ramo ha ambuéva Judío ramo.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Pe tupaõva ojepytasóva mburuvicha yvy gotyo rehe 1989-pe haʼe vaʼekue tupao Katóliko. Ha mbaʼére piko ndahaʼéi upéicha? Francia rembiapo ateísmo omeʼẽ vaʼekue pe herida oporojukáva mburuvicha yvate gotyo peguápe 1798-pe; upéicharõ, mbaʼére piko ndaikatúi pe papado ombohovái jey pe ateísmo ñembyahýi pukukue ojepersegi hague tupao Katólikope, koʼýte Ucrania-pe? Iñimportantevéva hína ko testimonio hesakãva Ucrania rehegua ou hague peteĩ publicación 1996-pegua guive, omombeʼúva umi historiador secular kuéra rembiapokue pe tembiasakue 1989 rehegua. Koʼág̃a Ñandejára oipeʼa aja pe tembiasakue ñemiguáva versículo cuarenta pegua, Haʼe ohechauka pe ñorairõ mokõi tupao ortodoxa apytépe omeʼẽ hag̃uáicha pe contexto profético ha histórico ñorairõ Rafia pegua ha umi mbaʼe oiko vaʼekue upéi; ha Haʼe ymaite guive omoinge vaʼekue umi arandu tekotevẽva The Time of the End revista-pe, osẽ vaʼekue mbohapypa ary mboyve.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Napoleón ñehundi ojoja Lenín, Stalin ha Unión Soviética sistema ñehundi mbeguekatúpe. Ñemboguapy profético ñemby gotyo omýi ramo itavusu Rúsiape, oiko mokõi tuicha revolución ary 1917-pe. Peteĩha hína pe ojeheróva revolución rusa, upépe oñemboyke rire pe Czar; ha upéi, upe aryte voi, oúva Revolución Bolchevique, omoñepyrũva pe ñorairõ civil 1917 guive 1922 peve. Ary 1922-pe oñemoheñói pe Unión Soviética.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Rrúsia ñepyrũ, ñemburuvicha yvypórape guaréicha ñemby gotyo pegua, ohechauka peteĩ revolución mokõi jepýpe oikóva, ogueraháva peteĩ ñorairõ tetãygua ha upéi heta tetã oñembojoaju hag̃uáicha peteĩ konfederasiónpe. Unión Soviética ho’árõ guare avei mokõi jepýpe oiko, oñepyrũvo muro de Berlín oñembyaívo ára 9 de noviembre de 1989-pe, ha upéi upéva ogueraha Unión Soviética oñemboyképe ára 31 de diciembre de 1991-pe. Rrúsia mburuvicha paha ramo, ñemby gotyo pegua ruvicha, Vladimir Putin oñembojoja vaʼekue pe mburuvicha ruso peteĩha rehe—Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir he’ise “mburuvicha guasu”, ha Putin he’ise “tape”. Lenin he’ise “ysyry guasu”, péro Vladimir Lenin oiporavo va’ekue Lenin réra omokañy hag̃ua héra añetéva, ha’éva Vladimir Ilyich Ulyanov. Ilyich he’ise “Elías ra’y”, ha Ulyanov he’ise “mitãrusu Elías ra’y”.
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Pe mburuvicha guasu ruso tape rehegua, tembiasakue ojehechaukávape Raphia ñorairõme ary 217 Cristo mboyve, oñembojoguákuri Rusia mburuvicha peteĩha rehe, haʼe Vladimir Lenin ramo pe mburuvicha guasu ysyry mbarete rehegua, ha katu omokañýva héra. Téra niko peteĩ techaukaha tekorekópe guarã, ha Vladimir omokañy hag̃ua mokõi héra he’ise peteĩ tekorekópe oiporavova’ekue peteĩ ysyry guasu apytu’ũrã politika rehegua, peteĩ tekoreko Elías rehe ojehechaukáva rangue, he’iséva: “Tupã ha’e Jehová.” Ateísmo rapo hína Tupã ñembotove, ha ateísmo ha’e peteĩ tekotevẽ tee mburuvicha ñemby gotyogua rehegua. Lenin mokõiha ha mbohapyha térarã omombarete Elías ha ita’ýrape, ha Rusia paha mburuvicha ñemby gotyogua ramo ojehechauka Ptolomeo IV rupive, ha’éva ipu’akava’ekue Raphia ñorairõme; ágã Antioco ou jeýramo ary 200 Cristo mboyve Panium ñorairõme, upérõ Ptolomeo ra’y orekóva cinco ary año mante oguerekóma mburuvicharã. Lenin mokõi héra ypykue omombe’u Elías ha ita’ýrape, ha oñemohenda peteĩcha Ptolomeo ha ita’ýndi. Elías ha pe marandu ita’yrakuérape guarã oiko umi ára pahápe, “Ñandejára ára guasu ha kyhyjepyrã” mboyve; ha upépe avei oñemoĩ Raphia ha Panium ñorairõ.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Péina, che pomondóta peẽme Elías maranduhára, oú mboyve Ñandejára ára guasu ha kyhyjepyréva; ha’e omoambuejey hag̃ua túvakuéra py’a ta’ýra ha tajýra gotyo, ha ta’ýra ha tajýra py’a itúvakuéra gotyo, ani hag̃ua aju ha ambyaipa ko yvy peteĩ ñe’ẽvai rupive. Malaquías 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Uzzías ha Ptolomeo rehechauka oñembojoajuha Daniel 11, versíkulo once-pe, ha Uzzías oikove kuri once ary iñemboyke ha ilepra rire; Ptolomeo katu ogoverna peteĩ total de diecisiete ary, ha upéva hína pe número peteĩchaite pe arykuéra oĩva umi ñorairõ versíkulo once ha versíkulo quince apytépe. Pe profesía 250 ary rehegua, oñepyrũva 457 a.C.-pe, opa kuri 207 a.C.-pe umi mokõi ñorairõ mbytépe; diez ary Rafia rire ha siete Panio mboyve. Ptolomeo IV reign oñepyrũ kuri 221 a.C.-pe, ha omano 204 a.C.-pe, upévare Ptolomeo diecisiete ary ndaha’éi pe línea peteĩchaite pe diecisiete ary Rafia guive Panio peve. Ndaipóri avei ha’e hag̃ua umi mismos diecisiete ary ojehechaukáva pe profesía 250 ary rehegua ñemohu’ãme, oñepyrũva Nerón ndive ary 64-pe ha opa 313-pe. Ary 313 guive pe primer ley dominical 321-pe peve oĩ ocho ary, ha nueve ary upe rire, ary 330-pe, Constantino omboja’o pe reino este ha oeste-pe.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Ko'ẽrõite rupi Putin ha Rrúsia oñemomba'etéta Ucrania rehe, ha Ptolemeo ha Uzías pyporekuéra oñepyrũta ojepyta jey tembiasakuepe, peteĩchaite pe ojehechaukáva versíkulo doce-pe. Mokõi testígo bíblico omoĩ Putin pe apañuãi paha peteĩ tupaópegua ha tetã rembiapópegua apañuãi ryepýpe. Iñepu'ã ojehechauka va'ekue pe témplope Jerusalénpe; upéicha rupi ojehechauka Uzías témplo ha irreligiónha pe punto maranduhára rehegua.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, he’iséva “hovyũ”, ha’e umi mburuvichakuéra rembiapo’apo’i Unión Europea ha Naciones Unidas-pegua, umi globalista rekove rape ojehechauka porãva pe movimiento político hovyũ rupive omomba’eguasúva sy yvy. Oĩporãite Zelenskyy ha’e hague peteĩ actor, pórke hesakã porã ha’eha ambue pokatu kuéra rembiguái, ha héra he’iséva “hovyũ” ohechauka pe filosofía política omboguatáva iñemongu’e yvypóra rembiasakue tablero de ajedrez ári. Jaque mate og̃uahẽmbaitéma Zelenskyy-pe g̃uarã.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Ko historia pahápe, Uzzías ha Ptolomeo pu’aka jeyta oñembosarái jeýta; ha Ptolomeo (Putin) omanóma irundy áño Panio ñorairõ mboyve, ha pe mburuvicha pahaguéva mburuvicha yvývo gotyo pegua rehechauka peteĩ mitã’i oguerekóva po áño, oisãmbyhy ha oñangarekóva hese peteĩ aty regentekuéra ikañýva ha ndaikatúiva omotenonde hekoitépe.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Tolomeo V oreko vaʼekue año 5–6 rupi añónte oguahẽrõ guare mburuvichaguasúpe ary 204 a.C.-pe (itúva omanóramo rire hendapekuéra ndaiporiháicha ojekuaáva), ha pe reino Ptolemaico opyta vaʼekue ikangypaitépe peteĩ aty regencia ikatupyryʼỹ térã heko vaietéva poguýpe ipoguapy aja pukukue. Pe regencia ñepyrũrã oiko 204–202 a.C. guive, Tolomeo IV omano hague oñemokañy rire ha isy Arsinoe III ojuka rire. Umi ojehayhuvéva mburuvichagua róga peguakuéra, Sosibio, peteĩ ministro yma guive ombaʼapóva Tolomeo IV poguýpe, ha Agatocles, Agatoclea, Tolomeo IV rembirekoʼi rehegua joykeʼy, heʼi hikuái ijehegui regenteha. Ojapo térã ohechauka hikuái peteĩ testamento omoĩva chupekuéra ñangarekohára ramo, omoĩ pe mburuvicha guasu mitãme Agatoclea ha hogayguakuéra ñangareko guýpe, ha omosẽ umi ikatúva haʼe hag̃ua iñemoĩhára. Sosibio oguereko vaʼekue heta umi administración ñepyrũgua rehegua.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Peteĩ ñemoambue oiko amo 202 ary Cristo mboyve rupi, Agatocles oiko ramo regénte ipu’akavéva; upéicharõ jepe, hetaite tapicha chupe ndaija’éi va’ekue heko tie’ỹ ha ivaígui, ha avei ivaígui imboguata. Peteĩ ñepu’ã guasu ojehayhúva tavayguakuéra apytépe Alejandría-pe ogueru ichupe jejuka vaiete tavayguakuéra aty pópe; upéva pe mitã-mburuvicha guasu rérape oñemoneĩnte vaicha. Umi regénte oúva upe rire ha’e va’ekue Tlepólemo, Pelusio mburuvicharã, ha upéi Aristómenes. Panio ñorairõ guasu ára, 200 ary Cristo mboyve, pe mburuvichagua oĩ kuri ko regénte ha mburuvicha renda pegua ñemoaranduha kuéra ojopyjopýva joapy ryepýpe.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Panium ñorairõme, mburuvicha guasu Scopas, Aetolia-gua, peteĩ mborapirepy rehegua ñorairõhára myakãhára oñemoĩva poguýpe regéncia, ha’e vaekue omoakã pe Ptolemaico-kuéra ñorairõhára ñúme, ndaha’éi Ptolemaios V voi. Pe mburuvicha guasu imitãva ndorekói vaekue mba’eveichagua mbarete añeteguáva—umi jeiporavo, ñorairõ rapereko, ha pe tetãnguéra ruvichaite rekotee guasu osẽ vaekue umi regente-kuéra ikangy ha ndaikatúigui ojapo mba’eve, umi pu’aka’ẽ hyepypegua-gui (umi Egipto ypykuegua opu’ãva-icha), ha mburuvicha róga pegua ñembotavy ha jejopy vai-gui. Ko mba’e ndoikoporãiva ome’ẽ Antiochus III pe Guasúpe pa’ũ omboity hag̃ua decisivamente Scopas-pe Panium-pe, ha upéicha oguereko hag̃ua Coele-Siria, oikehápe Judea, opa ára guarã osẽ hag̃uáicha Ptolemaico-kuéra poguýgui.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Umi historiadorkuéra omyesakã mba’éichapa ikatu Ptolemaio IV omano hague oñembohykuévo venéno rupive, ha upéva avei oike umi ñe’ẽjoaju histórico-pe oñemoĩva Vladimir Lenin, Joseph Stalin, avei kuarahyresẽgua rréina Cleopatra rehe. Putin ipu’aka Ucraína Ñorairõme, péro upéi oñepyrũ hembiapo paha ijehupytyrã ogueru hag̃ua jey pe joaju poguýpe oĩva ha ojokóva Unión Soviética yma guarã oguereko vaekue pe iglesia ucraniana ndive; ha upéva, ojeipe’árõ guare ary 1989-pe, ha’e vaekue pe símbolo pe mburuvicha yvategua akatúagui pe mburuvicha yvategua ñemby gotyoguáre.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukrânia ha’e pe cuna pe Ortodoxia eslava oriental rehegua. Vladimir el Grande ñemongarai oiko va’ekue ary 988-pe Kyiv-pe. Upe rire, Moscú oñemomba’e va’ekue título “Tercera Roma” rehe, Constantinopla ho’a rire, omoĩvo ijehe pe oike hag̃uáicha hérensiape ha ñangarekohára espiritual tee opaite yvy ruso rehe, oikehápe avei Ucrânia ha’éva iterritorio canónico.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Patriarcado Moscúpegua ymaite guive oma’ẽ Ucrania rehe peteĩcha ramo espiritualmente ndojei hag̃ua Rusia-gui, pe ñe’ẽmbyky “Peteĩ tetãgua, peteĩ jerovia” rupive, ha upéva hína peteĩ ñe’ẽ Putin voi ojepurúva jey jey. Ucrania, ko’ýte 2014/2022 guive, hetave ohóvo ohecha Moscú ñangarekoha ramo peteĩ poguýpe jejoko colonial ha imperial, ndaha’éi peteĩ sy espirituál añetegua ramo. Jasypakõi ary 2026 peve oĩ mokõi estructura ortodoxa ojoavy ha oñemoĩva ojuavy hag̃ua. Peteĩva hína Iglesia Ortodoxa de Ucrania, ha upéva 2019 guive ijeheguiete oĩ Patriarca Ecuménico Bartolomé de Constantinopla-gui. Kyiv-pe Iglesia Ortodoxa de Ucrania ojehecha pe tupao tetãygua añetetéva ramo.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Toñeñangareko hag̃ua pe omoñe’ẽva: pe Iglesia Ortodoxa de Ucrania ha’e peteĩ iglesia iñambuéva pe Iglesia Ortodoxa Ucraniana-gui. Pe Iglesia Ortodoxa Ucraniana ojoaju Rusia pegua iglesia ortodoxa rehe, ha upévare Zelenskyy oiko hese hína. Pe Vaticano ombohovái umi ñehundi Zelenskyy ojapóva oñepyrũmava, hákatu Putin pu’aka vai versíkulo doce-pe oúva upe iñakãrapu’ã rire Raphia-pe, ha upéva gueteri oikóta.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Pe Igrexa Ortodoxa Ucraína oĩ kuri vaʼekue históricamente joajueterei pe organismo Moscú pegua ndive. Pe invasión ary 2022 rire, pe Igrexa Ortodoxa Ucraína odeclara autonomía plena mayo de 2022-pe; upéicharõ jepe, umi investigación estatal ucraínogua (DESS) heʼi jey jey hikuái opytaha canónica ha jurídicamente afiliada Moscú rehe. Ucrania omoneĩ peteĩ léi agosto de 2024-pe (Zelenskyy omoĩvaʼekue ifírma hese) ombotovéva oimeraẽva organismo religioso ojoajúva pe Igrexa Ortodoxa Rusa ndive (pe “Estado agresor”). Pe Igrexa Ortodoxa Ucraína oñemanda kuri oikytĩmba hag̃ua opaite joaju Moscú ndive térã ombohovái hag̃ua pe idisolución ojejapóva hag̃ua mbojovake rupive iMetrópoli Kyiv pegua rehe. 2025 paha ha 2026 ñepyrũ peve, oĩ gueteri oikejeýva, traslado de parroquias pe Igrexa Ortodoxa Ucraína gotyo (hetave 1.300-gui ary 2022 guive), proceso judicial-kuéra, ha experto-kuéra ONU peguáva ombohape hag̃ua preocupación-kuéra oñeʼẽva libertad religiosa rehe pe Igrexa Ortodoxa Ucraína rehegua.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Vaticano oñemoĩ hag̃ua públicamente oimeraẽ mboyke hag̃ua mbaretépe pe Iglesia Ortodoxa Ucraniana. Rusia ha Putin ombohape ko mba’e peteĩ persecución añetéva ortodoxia canónica rehe, ha omoĩ porãma “iglesiakuéra ortodoxa rusa” ñangareko hag̃ua peteĩ jerure hesakãva ramo oimeraẽ negociación de paz-pe. Propaganda rusa tapiaite ombojoaju Iglesia Ortodoxa Ucraniana ha umi ataque Estado ucraniano ojapóva hese “nazismo” rehe, ha peteĩ parte ramo pe ijustificación “desnazificación” rehegua.
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin oñemomba’eguasúvo “oikéta pe témplope” ha he’íta orekoha tuichakue mba’e pokatu espiritual Ucrania Ortodoxiare, oñeha’ãvo omoĩjey hag̃ua opaite pe iglesia ucraniana ñemohenda Moscú poguýpe, ojerurévo oñemoneĩ hag̃ua chupe pe mburuvicha espiritual añetehávaramo pe mundo ortodoxo rusopegua.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Kóva ha’e pe ñe’ẽjojaite Ptolomeo oike hag̃ua Pe Tenda Santísimo-pe, ha Uzías katu ha’e Zelenskyy ohekáva ohapy hag̃ua insiénso. Ptolomeo pu’aka hag̃ua oĩkuri Pe Tenda Santísimo-pe, ha Uzías rembipota vai katu pe tenda santo-pe. Peteĩ mburuvicha guasu yvy gotyogua, henyhẽva upe “frontera” jeity rehe, omoñepyrũ’ỹre pe pokatu ojeporúva ambue rupive nazismo rehegua, ha upéi ohasa hag̃ua pe tenda opytáva religión poguýpe añoite. Upérõ outa peteĩ ñemomirĩ pya’e Tekojoja Ruvicha guive, ha Putin okañýta upe escenario-gui (Ptolomeo IV omanohaguéicha ary 204 a.C.-pe). Ha upe pokatu nandi ojeheja rire peteĩ “etapa sucesores débiles” rupive, pe mburuvicha guasu yvate gotyogua ojevyta mbareteve hag̃ua ha ipu’akáta Panium ñorairõ pyahu rehegua-pe versículo 15-pe.
Seventeen
Pakõi ha poapy}
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Pa'irundy años ojehu mbohapy jey pe tembiasakuepe, upépe umi ñorairõ Raphia ha Panium rehegua ojoaju oñondive, línea ári línea. Umi pa'irundy años, pe Edicto de Milán guive, upérõ pe mburuvichakuéra renda kuarahyreikegua ha kuarahyresẽgua pe imperiopegua oñembojoaju hague ñemendápe rupive, pe reino oñemboja'o ha oñedivorsiá peve ary 330-pe. Umi pa'irundy años, iñepyrũ ha ipaha oservi hag̃ua techaukaháramo mokõi ambue período profético ojoajúva rehe. Oñepyrũvo Nerón guive ary 64-pe, ojehechauka peteĩ período jehasa asy rehegua, opa va'ekue Constantino el Grande rembiasakuepe. Pe jehasávo pe período Nerón ombojeguaru haguégui pe ñembopy'aguasu'ỹ meve ojehechaukáva Constantino rupive, omombe'u pe jehasávo pe iglesia de Esmirna guive pe iglesia de Pérgamo peve. 313 ha pe Edicto de Milán ombojehechauka pe iglesia de Esmirna paha, ha pe período pa'irundy años rehegua paha ha'e ary 330, ha upéva ha'e va'ekue pe profesía mbohapycientos sesenta años rehegua Daniel 11:24-pe oñemoañetéva.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Ha’e oike py’aguapýpe, umi tenda iporãvéva provincia-pe jepe; ha ojapóta mba’e ndajajapóiva’ekue itúva kuéra, ni itúva ypykuéra; omosarambíta ijapytepekuéra umi mba’e ojeporavo va’ekue, ha umi mba’e ojejapýva ñorãirõgui, ha umi mba’eta; héẽ, ombohekóta iñemoĩmbyre umi táva mbareteha rehe, peteĩ sapy’ami peve. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Umi pakõi ary 313 guive ha pe edicto de Milán guive, oñepyrũ peteĩ marandu porã oñekumplíva reheve ha opa ambue marandu porã oñekumplívape. Pe ñekumpli marandu porã peteĩha, omoĩva ñepyrũrã, ohechauka pe jere pe iglesia de Esmirna-gui pe iglesia de Pérgamo peve, ha pe marandu porã ñekumpli omoĩva opa hag̃ua umi pakõi ary, ohechauka Roma ñemboja’o Roma kuarahyresẽ gotyo ha Roma kuarahyreike gotyo. Umi pakõi ary ojekuaa tembiasakue marandu porã rupive, ndaha’éi hag̃ua peteĩ marandu hag̃ua peteĩha umi pakõi ary rehegua. Pe alfa pe ñemboja’o iglesia mokõihágui iglesia mbohapyhápe oñembojoja pe imperio ñemboja’óre kuarahyresẽ ha kuarahyreike gotyo pe ñekumplípe pe marandu ára rehegua 360 ary. Ko’ã mokõi marandu porã omopyenda peteĩ ára pukukue pakõi ary rehegua, ha tekotevẽ oñemopyenda hag̃ua peteĩ período profético añetetéva ramo mokõi térã mbohapy testígo jehechápe; umi pakõi oĩramo peteĩ símbolo profético válido ramo.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Umi testígo oĩ ambue período 250 ary pukukuepe, oñepyrũva’ekue ary 457 a.C.-pe. Upe árape oñepyrũ pe profesía 2.300 ary rehegua Daniel 8:14-pe. Ary 457 a.C. ha’e peteĩ punto ñepyrũ profétiko, ha peteĩ señal profética ojehechakuaáva. Ojehupytyvo 250 ary tenonde gotyo, ogueraha ndeve ary 207 a.C.-pe, ha’éva pe tembiasakue oĩva Raphia ha Panium ñorairõ mbytépe. Pe ñorairõ Raphia ha Panium pegua ndaikatúi oñemboja’o, mokõivéva niko oñemoñorairõ Antiochus el Grande rupive. Pe ñorairõ Raphia guive ary 217 a.C.-pe peve pe ñorairõ Panium pegua ary 200 a.C.-pe, ohasákuri diecisiete ary. Pe profesía 2.300 ary rehegua ohechauka peteĩ cambio de dispensación iñepyrũme, upérõ pe mbohapyha decreto omoĩjey Judá retã sãso, ha upéi ipahápe oiko avei peteĩ cambio de dispensación Cristo oñemongu’évo pe lugar santo-gui pe Lugar Santísimo-pe. Ary 207 a.C. orrepresenta pe cambio de dispensación Egipto poguýpe Judea oĩ haguégui, pe dispensación seléucida poguype pe yvy porãitére. Pe dispensación seléucida oisãmbyhyva’ekue pe yvy porãitére, oguenohẽ pe revuelta de los Macabeos ary 167 a.C.-pe.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Pe 250 ary ojeháva Néron rehegua opa Constantino el GRANDE rembiasakue reheve, ha umi 250 ary opáva umi mokõi ñorairõ apytépe ha’e Antiochus el GRANDE rembiasakue. Ráfia ñorairõme, Ptolomeo IV ipu’aka Antiochus el Grande ári ha Ptolomeo ogoverna pakõi ha poapy ary. Mokõivéva umi periodo 250 ary rehegua oguereko peteĩ periodo ijeheguíva pakõi ha poapy ary pukúva. Mokõivéva opa peteĩ mburuvicha rembiasakue rehe, ojekuaáva el GRANDE ramo. Mokõivéva umi periodo 250 ary rehegua oñepyrũ peteĩ señal profética oñemopyendapyréma va’ekuérape, ha mokõivéva opa avei peteĩ señal profética oñemopyendapyréma va’ekuérape.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Tetã peteĩ rekojoja Joapyre oñepyrũkuri 4 jasypokõi 1776-pe, ha 250 ary rire ogueru ndéve 4 jasypokõi 2026-pe, upe árape Donald Trump, ojekuaáva pe ohekáva ojapo haguã América “tuicha”, omboarete hag̃ua umi 250 ary. 2026, ojoguáva umi 250 ary 457 JC mboyve guive, oñemohu’ã pe tembiasakue mbyte rupi umi ñorairõ moderna Raphia ha Panium-pe, ojekuaáva ñorairõ Ucrania-pegua ha Mbohapyha Ñorairõ Mundial ramo. Pe rréi yvy gotyo pegua ñesãmbyhy, pe aravo pe léi peteĩha arapokõindygua rehegua, ha pe aravo guive ñorairõ Raphia guive Panium peve ome’ẽ mbohapy aravo’i paapy rehegua ary pakõi jey, ha opavave ojoaju peteĩ tembiasakue proféticape. Mbohapy aravo 250 ary rehegua og̃uahẽ oñondive peteĩcha umi tembiasakue proféticape. Umi mbohapy aravo 250 ary rehegua omopyenda mbohapy línea añetegua profética rehegua, umi tembiasakue ojoajúva Donald Trump ndive, ojehechaukáva Constantino el Grande térã Antíoco el Grande ramo.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Umi mbohapy línea 250 ary ome’ẽ mbohapy ta’anga iñambuéva, ha katu ojokupytýva, umi ára pahápe guare rehe. Línea Nero rehegua ohechauka pe tembiasakue diecisiete ary pukukue pe ñemoĩ hag̃ua peteĩ kompromísope, ha upéva oñe’ẽ porãiterei umi característica profética rehe oĩva mymba ñarõ ra’anga ñemoheñóipe.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ñandejára chembohechauka hesakã porã hag̃uáicha pe mymba ra'anga oñemoheñóitaha mboyve oñembotývo pe tiempo de gracia; pórke kóva ha'éta pe prueba guasu Ñandejára retãyguápe g̃uarã, rupive ojedesidíta hikuái hekove hag̃ua opa ára g̃uarã. Nde posición ningo peteĩ jehe'a vaiite mba'e ndojokupytýiva rehegua, upévare mbovymínte oñembotavyta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko tema oñemombeʼu hesakã porã; [Apocalipsis 13:11–17, oñecita].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tekotevẽva ohasa Tupã retãyguakuéra oñemboty hag̃ua hese kuéra pe sello. Opa umi ohechaukáva hekojerovia Tupã rehe, oñangarekóvo Iley rehe ha omboykévo ojapyhývo peteĩ sábado japu, oñemoĩta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytyta pe sello Tupã oikovéva rehegua. Umi ombohasáva ykére pe añetegua yvágagui ouva ha oguerohorýva pe domingo sábado ramo, ohupytyta pe mymba vai marka.” Manuscript Releases, volume 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Pe mymba ra’anga hína tupão ha tetã joaju, ha tupão oguereko pe joaju rehegua ñangareko. Constantino kompromíso, oñeha’ãvo ombyaty hag̃ua paganísmo kristiandad ndive, ha’e pe techapyrã clásico umi ára pahápe ojehúva kompromíso rehegua.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
«Umi movimiento ko'ág̃a ojejapóva Tetã peteĩ reko Amérikape oñeha'ã hag̃ua umi institución ha jeporu kuéra iglesia-pegua ohupyty haguã pytyvõ Estado-gui, umi protestánte oho hína umi papista pypore rupi. Ha hetave; ha'ekuéra oipe'a okẽ papado-pe g̃uarã ojehupyty jey hag̃ua Amérika protestántepe pe yvatekuete oguerekova'ekue yma Yvy Tuja-pe. Ha pe mba'e ome'ẽva tuichave he'iséva ko movimiento-pe ha'e pe añetegua mba'e oñeha'ãva hese ha'éva domingo ñemboaje hag̃ua—jepokuaa oñepyrũva Roma-gui, ha ha'e he'íva kóva ha'eha techaukaha iñaranduka guasu. Ha'e pe espíritu papado rehegua—pe espíritu omoĩva yvypóra jepokuaa yvyrupygua rehe, ha omomba'éva yvypóra tradiciónkuéra Tupã mandamiénto ári—pe ohysýiva umi iglesia protestánte rupi ha ogueraha chupekuéra ojapo hag̃ua pe tembiapo peteĩchaite domingo ñemomba'eguasu rehegua pe papado ojapóma va'ekue hesekuéra mboyve.»
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Oikuaaséva oikũséramo umi tembiapo hag̃ua pe ñorairõ oútava pya’etéma, tohesa’ỹijo mante pe jehaipyre omombe’úva umi mba’e Rome oiporúva upe tembiaporãrã ymaite guive. Oikuaaséramo mba’éichapa papista ha protestánte joajúvo ojapóta umi omboykévape idogmakuéra, tohecha pe espíritu Rome ohechaukava’ekue sábado rehe ha umi omo’ãvape.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Umi mburuvichakuéra ruvicha guasu rembipota, aty guasu atykuéra rembiapoukapy, ha tupão ordenánsa ojejokóva pu'aka yvypórape rupive, umíva hína umi paso rupive pe arete pagano oguahẽ hague tenda yvatepe pe mundo cristiano ryepýpe. Pe primera medida pública ombohováiva domingo ñemboguata ha’e va’ekue pe léi omoĩva’ekue Constantino. (A.D. 321) Ko decreto omandava’ekue tavayguakuérape opytu’u hag̃ua ‘pe kuarahy ára marangatúpe’, ha katu opermiti hag̃ua okarayguakuérape osegi hag̃ua hembiapo ñemitỹ rehegua. Jepémo añetehápe ha’e hague peteĩ estatuto pagano, pe emperador omboajeuka chupe hembiapo hag̃ua rire oñemoirũ hag̃uáicha cristianismo rehe.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Pe teko joavy oúva kompromísogui, ogueraháva ha ogueraháta jey arapokõindýpe domingo rehegua, oñerrepresenta pe período diecisiete ary pukukue rupive 313 guive 330 peve, pe primera léi domingo rehegua ary 321-pe ha’égui pe mbytegua ko tembiasakuepe. Iñepyrũmbyme oĩ va’ekue peteĩ ñemenda kuarahyresẽ ha kuarahyreike apytépe, ha ipahápe oĩ va’ekue peteĩ divorcio kuarahyresẽ ha kuarahyreike apytépe. Pe primera léi domingo rehegua ha’e pe señal mbytegua orepresentáva rebeldía, péicha avei pe letra pahaapyha alfabeto hebreopegua, oñemoĩvo henondépe pe primera letra ha hapykuéri pe letra mokõipa mokõiha ha pahaite alfabetopegua, omoheñói pe ñe’ẽ hebreo añetegua. Pe ñemenda iñepyrũmbyme ha pe divorcio ipahápe ohechauka pe letra alfa oñemoĩha peteĩ ñe’ẽme pe letra omega ndive. Pe período 250 ary pukukue oñepyrũva’ekue Nerón ndive oguereko Cristo firma, ha oñe’ẽ peteĩ marandu añetegua ko’ág̃agua rehe umi ára pahápe.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Pe período 250 ary oñepyrũva 457 AC-pe omomba’eguasu pe tekorendy mburuvicharã rehegua ojehechaukáva Antiochus pe Guasúpe, ha’e oĩháicha pe periodo pakõi ha po ary pukukue Raphia guive Panium peve. Ñantende kóva tekorendy mburuvicharã rehegua ramo, 457 AC-pe avei oñepyrũ haguére peteĩ profesía 2.300 ary pukukue. Pe 2.300 ary hína pe línea interna profesía rehegua oñe’ẽva Tupã rembiapo ñepysyrõ rehe, ha upéva ojoaju peteĩ símbolo iglesia rembiapokue rehegua ndive. Ndaha’éi pe período 250 ary oñepyrũva Nerón-guiicha, pe período oñepyrũva 457 AC-pe oñe’ẽ hína pe tembiaporã política rehe pe mburuvicha Amerikagua pahápeguáre, ohekáva ojapo hag̃ua América ha upéi ko yvy tuichakue jey hag̃ua guasu, omyasãivo pe javykue católica rehegua concepto peteĩ ára oguerekótaha mil ary py’aguapy rehegua.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Umi 250 ary Estados Unidos rehegua, ha’éva yvy mymba Apocalipsis 13-pe, ohechauka pe sexto rréino maranduhai Bíblico profético rehegua paha, opáva upe oñepyrũ haguépe, ñorairõ apytépe. Umi ipu’akáva tembiasakue rehe, ha’e hína umi omyesakãva pe tembiasakue jehaipyre oñongatupyréva. Umi Demócrata, dragón globalista omombaretéva, ohecha ko anarquía ko’ág̃agua peteĩ revolución-ramo, ha umi Republicano, oñe’ẽ meméva ha mba’eve ndojapóiva, ohecha ko tembiasakue ko’ág̃agua peteĩ ñorairõ civil-ramo. Umi Demócrata ha’e umi orepresentáva pe dragón maranduhai Bíblico profético rehegua, ha umi Republicano ojehechauka protestánte apóstata-ramo, térã, Juan ñe’ẽme Apocalipsis 16-pe, ha’ekuéra hína pe proféta japu. Estados Unidos oñepyrũ peteĩ ñorairõ revolución reheve ha opa peteĩ ñorairõ revolución reheve. Pe partido Republicano oñepyrũ peteĩ ñorairõ civil reheve ha opa peteĩ ñorairõ civil reheve. Umi Republicano ohecha pe ñorairõ civil umi Demócrata hérava revolución.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, pe presidente republicano paháicha, oguereko umi atributo profético pe presidente republicano peteĩha rehegua, og̃uahẽva Guerra Civil rembiasakue okápe. Pe Guerra Civil okápegua Lincoln rehegua ha’e vaʼekue avei pe tembiasakue hyepypegua profecía Isaías capítulo siete, versículo ocho rehegua, opa vaʼekue 1863-pe, upe arýpe voi oñeme’ẽ haguépe pe Proclamación de Emancipación. Pe joavy mokõi partido apytépe ha’e peteĩ principio profético tenondegua ha fundacional. Upéva oñepyrũ Caín ha Abel ndive, ha Cristo árape ojehechauka vaʼekue saduceo ha fariseo-kuéra rupive, mokõi aty Caín rehegua, ojukátava peteĩ Abel-pe.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Umi fariséo ha saduceo ohechauka umi oñemoĩva’ekue peteĩ ñe’ẽme ojokuái hag̃ua iMesíaspe, opaichagua mba’ére, ha upéicharamo jepe—peteĩ ñe’ẽme añetehápe. Umi fariséo he’i va’ekue omomba’eguasutaha léipe, hákatu noñangarekói hese, republicano-kuéraicha. Umi fariséo he’i va’ekue omomba’eguasutaha pe Léi ypykue Tupãgua, hákatu omyesakã pe léi ijeheguiete osẽva lógica ñemboyke reheve. Pe Léi Ypykue umi fariséo-pe g̃uarã ha’e pe Constitución umi republicano-kuérape g̃uarã, upe Constituciónete he’íva hikuái oipytyvõha, hákatu ndojapói upéva. Umi saduceo omboyke Tupã pokatu, ha jepe peteĩ aty michĩvéva umi fariséogui, umi saduceo oisãmbyhy Judea retãme religión ha política rekohápe Cristo arapýpe. Umi demócrata peteĩ aty michĩvéva umi republicano-gui, michĩiterei ha tekotevẽ hag̃ua ombotavy opyta hag̃ua pokatupe, hákatu opyta pokatupe; pórke iñemoĩhára, he’íva omomba’eguasutaha tekojoja joja opavavépe g̃uarã, mba’eve ndojapói omboaje hag̃ua umi principio léi rehegua he’íva omomba’eguasutaha.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Ndaipóri mba’e pyahu kuarahy guýpe, ha mokõi partido político Estados Unidos-pe oĩháicha voi pe paisaje profético-pe, upéicha avei oĩ va’ekue fariséokuéra ha saduceokuéra. Añetehápe oĩ heta ambue joja ko línea profética rehe, ha katu peteĩha recha jave pe relación profética mokõi pokatu marangatu’ỹva rehegua, ha’ekuéra, jepe iñenemigokuéra, ojoaju marangatu rehe oñemoĩ hag̃ua, upéicharõ recha Ptolomeo ha Uzíaspe tesape porãme. Mokõivéva mburuvicha guasu yvy gotyogua oha’ã va’ekue osakrifika pe témplo peteĩme; ha katu Ptolomeo, Egipto-gua, orrepresenta peteĩ pokatu dragón rehegua—Demócratakuéra. Uzías, Judá mburuvicha guasu ramo, ha’e pe líder pe yvy gloriosa rehegua, ha’éva protestantismo apóstata, térã pe maranduhára japu—Republicanokuéra.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Pe dragón ha pe proféta japu rehegua ojehechauka yma guive Yvyty Carmelo-pe. Upe yvyty ári, Acab ohechauka pe dragónpe, ha Jezabel profetakue Baal ha Astarotpegua ohechauka umi proféta japu oñemoĩva Elías rovái. Pe mymba ha’éva Jezabel katu oĩ gueteri kañyhápe Samaria-pe. Pe dragón joajúva proféta japu ndive ojehechauka avei Roma pagana ha umi judío ojoajúramo kurusúre, ha upéicha avei oikóta umi Demócrata ha Republicano joaju rupive arapokõindy léipe. Umi mba’e’apopy peteĩ mbarete joajupegua ojehechauka umi Demócrata ha Republicano rupive yvy mymba ratĩ republicano ryepýpe. Umi mokõi mbarete político marangatu’ỹ ojehechauka Caín rupive, ha Abel ñemoñare rehegua avei oguereko peteĩ ñemboja’o mokõi hendáicha.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Abel ñemoñare, Caín ñemoñare okápeguáre ñembojoajúpe ha’éva hyepypegua ñemoñare, ha ojehechauka mokõi aty kuñataĩ marangatu rupive. Yvy mymba ratĩ protestánte, ha’éva Tetã peteĩ rekojoja Estados Unidos, ñemotenonde ojehechauka peteĩ aty ñemopotĩrã jerére oñepyrũva Sardis tupãópe ary 1798-pe, upérõ Estados Unidos oiko ramo guare poteĩha mburuvicha guasu profecía bíblica-pe. Sardis ha’eva’ekue peteĩ tupão oguerekóva téra he’íva oikoveha, ha katu omanóma va’ekue. Ary 1798 peve umi aty protestánte ojepe’ava’ekue tupao papálgui, oñepyrũma va’ekue ojevy Rómape. Umi kristiáno oñembohéra raẽ kristiáno ramo Antioquía-pe.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Táva Antioquía-pe umi temimbo’e oñembohéra raẽ vaekue cristiano-kuéra. Pe téra oñeme’ẽ chupekuéra Cristo ha’égui pe mba’e tenondegua iñemombe’upy, hembo’épe ha iñemongetápe. Meme hag̃uáicha omombe’u jey hikuái umi mba’e oikova’ekue ára ha’e ojapohápe hembiapo ko yvy ári, ha upérõ hemimbo’e-kuéra oñevendesi va’ekue hendive oĩgui peteĩchaite. Kane’ỹre oñemoĩ hikuái imbo’epy ha umi hechapyrã omongueráva rehe. Rembe ryrýi ha tesaresay renondépe oñe’ẽ hikuái ijejopy asýre pe huértope, iñeme’ẽre, iñehusgáre ha iñejukáre, pe ipy’aguasúre ha iñemomirĩ rehe ogueropu’akávo umi ñe’ẽreity ha jehasa asy heñói vaekue hese iñenemigo-kuéragui, ha pe poriahuvereko Tupãicha rehe oñembo’évo umi omuña vaekuérape g̃uarã. Iñemoingove jeýre ha ijehupi yvágape, ha hembiapóre yvágape pe Mediador ramo yvypóra ho’áva rehehápe, ha’e vaekue umi mba’e hikuái ovy’ápe oñepy’amongetáva hese. Añetehápe ikatu va’erã umi tetã ambuegua ohenói chupekuéra cristiano-kuéra, opredikágui Cristo rehe ha ombohovái hag̃ua iñembo’e Tupãme hese rupive.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Ñandejára voi ome’ẽ vaekue chupekuéra pe téra cristiano. Kóva hína peteĩ téra mburuvichagua, oñeme’ẽva opavavépe umi ojoajúva Cristo rehe. Ko téra rehe ae Jacobo ohai vaekue upe rire: ‘Ndaha’éi piko umi rico penejopyva, ha penegueraha pe huício apyka renondépe? Ndaha’éi piko ha’ekuéra oñe’ẽvai pe téra porãite rehe, pe téra penehenóihague?’ Santiago 2:6, 7. Ha Pedro he’i vaekue: ‘Oiméramo avave ohasa asy cristianóramo, ani hag̃ua otĩ; toñemomba’eguasu hag̃ua Ñandejárape ko mba’ére.’ ‘Peẽ pejejahéiramo Cristo réra rehe, pevy’a oreko; ñemomba’eguasu ha Ñandejára Espíritu opytu’u pende ári.’ 1 Pedro 4:16, 14.” Hechos de los Apóstoles, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Éfeso pegua tupao oñeme’ẽ kuri chupe pe téra cristiano, upéva ogueraha vaʼekue Esmirna pegua tupao ojejopývape, ha upéi ojekuaa Pérgamo rembiasakue ryepýpe pe tupao oñemoĩ hag̃uáicha peteĩ ñeʼẽme. Papo róma pegua oguapy ramo guare pe guapyha guasúpe, oiko peteĩ ñembojaʼo ohechauka hag̃uáicha Tupã tupao añeteguápe pe tupao desiértope guáicha. Pe tupao romana haʼe vaʼekue Tiatíra. Oñemohuʼãvo pe desiérto ára mil dosientos sesenta ary pukukue, osẽ pe tupao protestante, ha upe guive tenonderã gotyo pe hatĩ protestante ojehechauka peteĩ aty divina prueba ha ñemopotĩ rupive.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Protestantismo oñepyrũ kuri Martín Lutero ombojaírõ guare hóga rokẽre umi 95 tesis ary 1517-pe, ha “23” ary rire, ary 1540-pe, oñepyrũ pe orden jesuita. Ary 2013-pe, Habacuc Tablas rehegua jehechauka 95ha ha paha oñembojaíjey okẽre, ha 13 jasypoapy ary 2013-pe, oñemoñepyrũ pe papa jesuita peteĩha. Martín Lutero oñemosẽ kuri Tupao Católicagui upe tembiasakuepe voi papa León rupive. ¡Emañamína…!
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
1798-pe, Sardis iglesia he'i omanteneha “Protestante” réra; hákatu, ojere jey rupi Roma gotyo, upéramo voi ndojokupytýima hína hóga réra rehe. Millerita Adventismo ogueraha jave Protestantismo rendy 1844-pe, ha'ekuéra omombe'u peteĩ ñemoñe'ẽ mbarete Jeroboam rehe, Israel ruvicha guasu peteĩha rehe; peteĩ tetã orekóva tuguy joaju Judá trivú ndive, upépe Tupã omoĩ hague Itupa. Jeroboam omopu'ã peteĩ mba'e japu, oñemopyendáva pe religión rehe ombojoajúva itetã rembiguái rekove yma guarépe. Ha'e ojapo jey Aarón ñemboyke ypykue, omopu'ãvo peteĩ ta'ãnga mymba rehegua, opaite profecía rapykue reheve oñondive pe tembiasakue ndive. Hákatu, idedikasión atyhápe, Millerita Adventismo oñe'ẽ mbarete hese ndopytái haguére ombohape adoración añetéva pe santuario gotyo, upépe Tupã oiko. Jeroboam oipota va'ekue adoración ñemombyte oĩ hag̃ua Betel ha Dan-pe, ha péva orrepresenta umi Sardis-gua 1844-pe ndoipotái va'ekue oho Cristo rapykuéri pe Lugar Santísimo-pe.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Pe adventismo milleríta oiporavo ojevy hag̃ua Roma rrelihiónpe, ha ogueraha hag̃ua umi argumento doctrinalite voi umi oikova’ekue ojehechauka hag̃ua maranduhára japu ramo, omboykévo hikuái Miller marandu; ha ojapyhy chupekuéra umi iñembo’eha teológiko ramo, omboheko hag̃ua iñemboyke pe marandu profético siete tiempos rehegua. Pe adventismo milleríta, pe maranduhára naiñe’ẽrendúivaicha, oiporavo ijape tee, Tupã ohechauka va’erã rape rapykuéri oho rangue. Pe tape oiporavóva pe tavýva opaite prueba ha ñemopotĩme, umi kuñataĩ arandu ha itavýva rehegua, pe Reforma Protestante guive tenonderãite marandu profético ryepýpe, ha’e pe tape ojegueruje hag̃ua jey pe yvy rejererahague ñemomba’eguasúpe; ha he’iháicha hikuái: “opa tape ogueraha Rómape.” Opa tape, Jeremías tape yma guare año hag̃uáicha’ỹ.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Pe Reforma Protestánte ojejoguata vaʼekue peteĩ taʼãngarã ramo Moisés ojevyha Egíptope ogueraha hag̃ua Tupã tavayguakuérape pe Yvy Oñemeʼẽ vaʼekuépe. Oñesẽ rire pe yvy jejopyha guýgui, Tupã oguereko vaʼekue hembipota omeʼẽ hag̃ua Itavaygua poravopyrépe I léi. Moisés rape ha pe Reforma Protestánte línea-pe, pe ñemboyke ojehechauka pyaʼevoi pe ñemosãsorire. Tupã ohaʼã Sardis-pe, peteĩ tetãygua heʼíva oguerekoha téra oikovéva, hákatu omanóva William Miller marandu ára peve. Mokõi ñemopotĩ oiko vaʼekue 1844-pe; pe peteĩha haʼe vaʼekue pe tupao Sardis pegua ñemopotĩ, umi heʼi vaʼekue haʼeha protestánte, hákatu ojehechauka hikuái omanomha; ha upéi umi Miller-gua oñemopotĩ avei upe aryteépe, ojejapóvo pe techapyrã paʼũ umi diez virgen rehegua.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Umi Demócrata ha umi Republicano orrepresenta mokõi clase política oñondivepa omoheñóiva pe káchõ Republicano pe mymba yvýpegua ári Apocalipsis mokõiha paapy-peguápe. Umi virgen arandu ha umi virgen tavy niko mokõi clase religiosa oñondivepa omoheñóiva pe káchõ Protestante pe mymba yvýpegua ári. Umi virgen arandu oguereko pe peteĩha téra oñeme'ẽva’ekue Antioquía-pe. Umi virgen arandu ha’e Cristiano-kuéra, ha katu avei ha’e Filadelfiagua-kuéra oguerekóva pe ñe'ẽme'ẽ oñeme'ẽ hag̃uáicha chupekuéra peteĩ téra.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Pe ipuʼakávape ajapóta che Ru Tupã rógape peteĩ yta okyta hag̃uaicha; ha ndoikemoʼãvéi okápe arakaʼeve: ha ahaitéta hese che Ru Tupã réra, ha che Ru Tupã táva réra, haʼéva Jerusalén pyahu, oguejýva yvágagui che Ru Tupãgui; ha ahaitéta hese che réra pyahu. Apocalipsis 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Peteĩha jey Tupã ombohéra vaekue Itavayguakuérape Cristiano vaʼekue Antioquíape, ha pe tembiasakue upépe pe movimiento Laodiceaygua umi cien cuarenta y cuatro milgua oñemoambue pe movimiento Filadelfiaygua umi cien cuarenta y cuatro milgua rehe, ha upéva avei hína pe tembiasakue Antioquio el Grande rehegua, hese rupi pe táva Antioquía oñembohéra vaʼekue, ha haʼe ojehechauka pe paha gotyo peteĩ periodo mokõi ciento cincuenta ary pukukue apytépe umi ñorairõ Rafia ha Panio mbytépe.
We will continue these things in the next article.
Ñamotenondéta koʼã mbaʼe pe artículo oútavape.