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Today’s topic actually consists of two parts. First, in a brief introduction, we’ll summarize our previous meeting—The Beast of the End Times—using slides. And in the second part, we’ll investigate the case of Babylon the Great: who is Babylon the Great? If you’ve been watching me regularly for years, you know who it’s about. However, in Poland, the vast majority of people still misidentify—or do not recognize at all—Babylon the Great. It’s worth discussing, because this is a key matter, concerning deception. We’re talking about the organization that is this Babylon the Great, causing enormous harm to people—also in connection with the recent pandemic, which was its doing as well. It has a network of influence and power structures all over the world, affects every country, and is essentially an instigator of all wars. It’s hard to find a war that the Great Harlot hasn’t provoked. That’s why we need to know who it is. Unfortunately, it also has a powerful influence on us, our children, families, and lifestyle—because it permeates entertainment, education, it’s literally everywhere. That’s why it is so important to correctly identify it.

Let’s start with a quick reminder of what we discussed last week, namely about the beast. I encourage you to analyze the illustrations—they are symbolic, but, in my opinion, very accurate.

On the first slide, at the top you see different animals: a goat, a lion, and others. In biblical prophecies, animals often symbolize something. Most often, they represent military or state powers, behind which—as we know from the Book of Daniel—stand spiritual beings. Importantly, in many visions, a particular power is presented not as a single animal, but as a new creature—a hybrid, a mix of various features. That’s why we speak about beasts, not just animals. These images always have an aggressive character—with the exception of the lamb, which symbolizes Christ. The beast we’re talking about combines elements of the leopard, the lion, the bear—it is a composite of many traits.

And now the key verse: the Book of Revelation 17:8. “The beast that you saw was, and is not, and is about to come up out of the Abyss, and is going to destruction. And the inhabitants of the earth, whose names are not written in the book of life from the foundation of the world, will marvel when they see the beast, that it was, and is not, and is to come.” There is an incredible amount of information in just one sentence. I am surprised that various religions come up with such strange theories about it—as if they haven’t analyzed the text carefully. For example, Jehovah’s Witnesses say that the beast is the UN. How do they explain this passage? They say: “was”—meaning the League of Nations; “is not”—during World War II; “will be again”—the UN after the war. This interpretation is completely detached from context. In the same way, other political entities could be forced to fit. Poland existed, disappeared under the partitions, then was reborn—so what? Such examples do not, however, meet the conditions of the text.

The apostle John doesn’t write that this beast will appear someday, then disappear, and later return. He says it already was. At the moment when John is writing this, the beast does not exist—but is to come again. This is a fundamental difference: we look from John’s point of view, not ours. This radically narrows the spectrum of possibilities, because very few political or supranational entities existed before John, then disappeared and were to return again. And here—as I have been teaching for at least thirteen years—we identify this entity as Israel, with the caveat that I distinguish between Israel and Ishrael. I deliberately use “Ishrael” to refer to the real one, and “Israel”—the false one. Similarly, I distinguish true Judeans, and I call the false ones Israelites or Jews. I know this annoys some people, but I can justify it.

The key to the puzzle is simple: “was”—that is, existed before John; “is not”—at the time of writing Revelation, it had disappeared (about 30 years earlier); “is to come”—it will be revived. What entity is this? It is the kingdom of Judah—not the true kingdom from God’s perspective. It was not the kingdom on the throne of David, it was not the kingdom of Israel established by God, but a false political entity. That is why we call it the beast – an artificial being. God was not the head of this entity. Neither was Herod actually the head, though he formally bore the title of king. The real head at that time was Rome. Theoretically, the “Kingdom of Judah” existed, it had its own king, but real power was exercised by the Romans. In 66 CE, an uprising broke out, ending four years later. Although King Herod sided with Rome, the Empire never allowed this beast to be rebuilt—it did not permit its further existence. The false kingdom of Judah/Israel ceased to exist. It was; when John writes—it’s already gone; yet it is to come again. And it returns in 1948, when the state of Israel is officially founded.

This political entity remains artificial—because no one from the house of David sits there on the throne—and, just like before, its head is outside of itself. Back then, the head was Rome; today it is the United States, or more precisely: the dual Anglo-American power. Interestingly, England had previously resisted and hindered the creation of the state, but later handed over the territory and agreed to it. We can see, then, that today’s Israel is a political entity dependent on an external head—it was, was not, and is again—exactly as it appears from the perspective of the days of the apostle John, who wrote that during his time the beast did not exist. This is a very strong argument that the beast meets the criteria of the prophecy. The UN cannot be fitted into this scheme, because it did not exist before John, then vanish, then be reborn. Nor can many other entities. Let’s also not mix the Vatican into this—at that time it did not yet exist. I hope that is clear.

And now an interesting fact that makes it easier to understand why the kingdom of Judah was a false Israel. King Herod was not only not a descendant of David—he was not an Israelite at all. He was an Edomite. The subject became the ruler. Why “subject”? Because 127 years before Christ, Israel defeated the Edomites and gave them a hard ultimatum. The Catholic Church later used a similar method in “converting” pagans, namely, “either baptism or death.” Here it was: “either foreskin or head.” In other words: either you get circumcised and convert to Judaism, or we behead you. This way, the Edomites merged with this nation—and in the times of Christ there was already a mix. It was not “pure” Israel—a blend had appeared. To this day, that blend is even greater. Those descendants of the true Israel—even already mixed with the Edomites—today are “a fifth dilution of jelly.” And in Israel today it’s barely about 7% of the population…

Let us begin with a key issue that runs throughout this story: in the Bible, the identity of the people of God is spoken of not only in the language of genealogy, but above all in the language of covenant, fidelity, and promise. This is important when we remember that many rulers of ancient Judea—such as Herod, a descendant of the Idumeans—did not descend directly from the line of Jacob or the tribe of Judah. History also knows many examples of proselytes, that is, people from outside Israel who adopted Judaism. Over time, such families naturally became incorporated into the Jewish community. This, however, does not erase their religious identity—in biblical and later tradition, belonging is determined not only by “blood,” but also by covenant, faith, and practice. Recognizing this tension between the heritage of blood and the heritage of faith allows for a better understanding of why speaking of an “artificial creation” can be an oversimplification: the history of Israel is by nature complex and multifaceted, intertwined with the fate of many nations, which in no way diminishes the reality and gravity of this story.

As for symbolism—it is good to remember that the illustrations we use are allegorical. The Star of David in Jewish tradition is seen as a sign of religious and cultural identity, whereas in some Christian perspectives it is sometimes associated with a critical reading of the ancient idolatry mentioned in the Bible. This tense combination of meanings is better treated as an element of symbolic language rather than a literal theological resolution. Similarly, the cross—in Christian iconography—crowns the idea of the royal dignity of the Messiah. Artificial intelligence can combine symbols without considering all their historical weight, and that is why it is crucial for us, as readers, to provide the proper context: not as tools of accusation, but as interpretative clues leading to a conversation about power, covenant, and promise.

From a biblical perspective, the right to royal authority in Israel is connected to the promise given to the house of David. Christians interpret this in a Christological way: the Messiah from the line of David—Yeshu of Nazareth—is the fulfillment of this promise. In this sense, even though Herod politically ruled Judea, he was not a ruler legitimized by the messianic line. Theologically, this means that the permanent restoration of Israel’s royal dignity takes place through the Messiah. When we speak about modern leaders and statehood, we enter the area of international law and politics, which is governed by a different logic. It is worth exercising prudence here: distinguishing theological reflection from political assessments—and remembering that spiritual and state realities may run parallel, but are not identical.

After the destruction of the Temple in 70 CE, and then following the Bar Kokhba revolt, a profound transformation took place. Many Jews dispersed around the world, which gave rise both to the diaspora and to the development of rabbinic Judaism—the spiritual center of Jewish life in the absence of the Temple. At the same time, Christianity spread rapidly, attracting both Jews and people from pagan nations. In later centuries, some descendants of ancient Israel also embraced Islam, especially in areas conquered by Muslim states. This does not contradict the belief that the identity of Israel—in terms of religion and memory—survived: tradition, texts, languages, customs and law created a dense fabric through which the community maintained its self-awareness, even when geographically dispersed. Attempts to build one-dimensional stories—whether that “the nation disappeared” or, on the contrary, that it remained untouched and homogeneous—do not reflect this complexity.

There is also the well-known biblical image of the “lost ten tribes of Israel”—a picture rooted in the historical split between the Kingdom of Judah and the Kingdom of Israel. Here the prophets use the bold metaphor of a “divorce letter” to describe the consequence of straying from covenantal fidelity: dispersion and assimilation. This image is not meant to close history, but to open it—preparing the way for renewal. The New Testament parable of the noble olive tree (Romans 11) develops this idea: the broken branches and the grafted shoots from the nations show that God’s plan includes both the “remnant of Israel” and people from the nations. From this perspective, “Israel” ceases to be merely an ethnic concept and becomes a covenant reality—a community growing from the root of the patriarchs, where faithfulness and belief determine identity more deeply than origin.

That is why, in the ancient Church, the motif of the “end times” resonated so strongly. The apostles spoke of the “end” understood as a turning point in history: the transition from cult focused around the Temple to worship “in Spirit and truth.” The salvation of the “remnant” of Israel and the inclusion of people from the nations was interpreted as the fulfillment of the promises. The “other sheep” spoken of by Yeshu, together with Israel, create one flock—a new people of God. In this view, the point is not to negate the history of Israel, but to complete the story: branches growing from a single root, nourished together by the sap of the promise, become a picture of unity in Christ. That is why Christians await the return of the King-Messiah—not as a rival to Israel, but as the One in whom the promises made to Israel are fulfilled for the blessing of all nations.

It is also worth noting that in Judaism there is a current which takes a restrained approach to political sovereignty before the coming of the Messiah. Some orthodox circles believe that the fullness of renewal is messianic in nature and cannot be initiated solely by human action. This position is not uniform—alongside it there are others that emphasize responsibility for collective and institutional life. It is good to look at this dispute with respect: it is a deep internal theological discussion, not merely a simple clash of political slogans. Also, on the Christian side, restraint in ascribing intentions is recommended: different interpretations of prophecies say as much about our own sensitivity as about the mystery that exceeds human calculations.

The Book of Revelation, chapter 13, presents the vision of the Beast with seven heads – an image charged with symbolism. One of the heads is “as if mortally wounded,” but its wound is healed. In exegetical tradition, this motif is often related to the cycles of the rise and fall of empires, to crises and the returns of great powers. Some interpreters see here a condensed history, in which the dominance of successive “heads” – powers – ceases for a time, then is reborn in a new form. From a historical perspective, the year 70 A.D. – the destruction of the Temple, the suppression of resistance, the reorganization of social space – was a blow so severe that it could be regarded as the “mortal wound” of a certain order. But Revelation operates in the language of signs: it is about a spiritual diagnosis of history, not a simple replica of any one political event.

Some commentators attempt to map successive “heads” onto the history of Mediterranean empires, and later of modern ones – from Rome to modern superpowers. In this view, postwar rearrangements, the fall of colonial empires, two world wars, and the emergence of the Anglo-American order are interpreted as a change of “head,” the factor shaping the course of global events. Here it is worth emphasizing: these are hermeneutic models, not mathematical equations. The power of this symbolism lies in its ability, at different times and in different contexts, to reveal the rhythm of history: triumphs, fractures, wounds, and returns. In this light, the formation of modern states, including in the Middle East in the 20th century, is a political fact; its theological meaning – if we attribute one – requires humility, patience, and an awareness of the polyphony of tradition.

In apocalyptic iconography, “emerging from the abyss” intensifies the impression of the dramatic return of forces that seemed defeated. The abyss – deeper than Sheol, a space of spiritual torment – also appears in the Gospels, when demons fear being cast “into the abyss.” After all, they came to torment us before the allotted time. They know they will ultimately end up there, but they also know that this is not yet the moment. Now, however, the beast has been cast into the abyss. This may mean that the spirit directing this beast – which previously acted through King Herod, for instance, and potentially plays a role in the formation of the “New Israel” – has found itself in the abyss in a literal sense. What is characteristic for this beast is that it will wage war on the saints and achieve what Great Babylon, also called the Great Harlot, did not. In other words, it will gain real worldwide power. We have long seen attempts by Great Babylon to establish global rule – hence the UN, WHO, and other institutions seeking to impose their will on the entire world. It does not succeed, but the beast – according to the prophecies – will succeed. The beast will establish its own world order, characterized by the fact that all who do not pay it homage will be pushed to the margins of social and economic life.

The Book of Revelation 13:16–17 says: “And it causes everyone: small and great, rich and poor, free and slave, to receive a mark on their right hand or on their forehead, and that no one may buy or sell who does not have the mark – the name of the Beast or the number of its name.” Note that receiving the mark is connected to the name of the beast. This is very important, because in the Bible names play a huge role. Many do not realize this. Just as receiving the name of our Lord Yeshu is crucial, so conversely – receiving the name of the Beast means belonging to it. Depending on whose name you accept, you belong to that spiritual authority – you become its possession. And if someone does not receive the mark of the Beast or its name or the number of its name – most often identified as 666 – it should be noted that there are manuscripts giving a different number. Caution is advised: 666 has become a media symbol, but it could also be a deception. Since there are signs that the number might have sounded differently, let’s not hold on rigidly to one interpretation, so as not to be caught off guard.

From this perspective, the worship of the beast can be understood as support for the state of Israel—its authority and system. Perhaps it concerns the financial or banking sector—we do not know this today, but precisely this kind of favor could become a condition for “normal” functioning. Whoever does not support the state of Israel may lose their basic economic rights. Power over all nations, peoples, and languages would then be exercised through legal and financial pressure. This does not have to mean the sword, a knife to the throat, or blazing furnaces as it was in Babylon. More likely are gradual steps—growing restrictions and incentives that eventually force submission.

We saw a preview of this approach during the pandemic. That mechanism was tested more by the Great Harlot than by the beast, but the pattern was similar: without meeting specific “conditions” you couldn’t travel or board a plane. Many people made decisions they originally didn’t want to make, just to regain ordinary privileges – like going on vacation. Motivations varied, some more understandable than others, but compared to what the beast promises, these were merely preludes. Revelation states clearly: you will not be able to buy or sell without its mark. This leads to the conclusion that access to money and financial infrastructure will become key.

What kind of money it will be – we don’t know today. What we do know is that it’s already possible to block accounts, and most funds are digital. When you want to deposit a larger amount – they ask about the source. When you want to withdraw – they ask what you need it for. Making large purchases in cash is increasingly forbidden – a bank transfer is required. All this serves the building of a control infrastructure. Over time the noose is tightening, and the list of restrictions is growing. All it takes is not paying tribute to the right symbol, refusing to accept the mark, or – perhaps – not renouncing Christ and not accepting the messiah offered by the beast. In such a situation, funds can disappear or be blocked.

This is not a mere theory. Canadians who protested against – in their opinion – senseless restrictions, experienced financial blocks. This affected not only the protesters, but also some supporters. It turned out that the state, if it wants, can do quite a lot. There have also been asset seizures – not only during wars, but also during “bank rescue” crises, when some citizens bore the costs, even though it was formally their property. The mechanisms have already been tested, and people are, step by step, getting used to them.

This is exactly how “boiling the frog” happens: gradually. Unfortunately, we are the frog, which is why we should be vigilant. As for the number 666 – remember: it is the most recognizable, but caution is advised. As an illustration of increasing pressure, I’ll recall a case from 2017. In Texas, after Hurricane Harvey, financial aid forms appeared in which residents of the town of Dickinson had to declare that they would not boycott Israel. This was still not the mark of the beast, but it was already a condition: if you don’t support – you don’t get funds. In May 2017, a state law was passed prohibiting the allocation of public funds to companies boycotting Israel. Governor Greg Abbott then stated that “anti-Israel policy is anti-Texan policy” – as if Texas were part of Israel. Such practices are already emerging and may intensify.

Let us emphasize: we are talking about a situation from years ago – we don’t know what it looks like today, so let’s not call these “current conditions”. Usually, however, such regulations do not disappear, they just expand. In the future, this may mean losing a trading license or simply not having access to money. The goal? Systematic elimination from the market of anyone who does not have the “name of the beast”. What was a trial in Texas may tomorrow become standard – removing from circulation entities deemed “antisemitic” merely for not supporting the actions of a particular state. What does Texas have to do with Israel? Apparently very little, yet everywhere people are expected to submit to this agenda.

In this context, it is worth recalling the “Little Horn” from the Book of Daniel (7:8), which had a mouth speaking great things and grew slowly. Israel did not exist for a long time, and then – among others – it began to rise, until it took the place of three others, which it eliminated. As for the “arrogant words” – some citizens of Israel utter blasphemies against the name of Lord Yeshu, and on the level of public narrative, a sense of special privilege can sometimes be felt. The quote is often referenced: “Our race is the race of masters, we are holy gods. On this planet, other races are beasts and animals,”cattle at best. The masses will lick our feet and serve us as our slaves.” These words, attributed in some sources to a speech in the Knesset (according to Amnon Kapeliouk), can be checked in available materials. Even if such statements are publicly condemned and considered extreme, they reveal a certain way of thinking—a pride akin to the one described in prophecies about the beast.

What is most disturbing, however, is not so much exalting oneself above people—which in itself is racism and should be condemned—but rather the attempt to exalt oneself above God. It’s worth remembering that the state of Israel was founded largely on secular foundations, often hostile to religion. Later, however, it was discovered that references to Judaism and the Old Testament could serve as useful legitimization—strengthening the image and claims to the land. In this respect, Judaism becomes a tool of politics, and this process is also supported by Christians who—guided by a mistaken interpretation of biblical texts about Israel—endorse the actions of the modern state as if it were identical with the people faithful to God. All of this amounts to a rather transparent strategy.

This instrumentalization of religion brings to mind the second beast, “having horns like a lamb, but speaking like a dragon”—a figure that many interpret as the antichrist. It is this second beast that is supposed to “legitimize” the first and work miracles on its behalf. In practice, such legitimizing factors today are elements of Judaism and Christianity when used to legitimize political actions. The problem is that some Christians read prophecies about Israel as if they automatically referred to the secular state—and thus assign it a divine mandate. And if, according to this interpretation, we’re dealing with a nation that still serves forces opposing God, such a reading of Scripture leads astray: calling good evil and evil good.

As we have said, pride, boasting, elevating oneself above others, and contempt for the sacred can take over the hearts of entire communities. Often the majority follows such a spirit, not noticing contradictions in attitudes and declarations. In this context, the image from Revelation 13:11 draws attention. “And I saw another beast coming up out of the earth; it had two horns like a lamb and spoke like a dragon.” Many interpret this figure as a symbol of a false messiah or religious authority that outwardly imitates holiness but in essence betrays a different spirit.

Horns similar to those of the Lamb suggest an appearance of meekness and sanctity, but the voice of the Dragon betrays the source of inspiration. “Out of the abundance of the heart, the mouth speaks”—reminds Scripture; thus the heart may belong to darkness, even though everything outwardly appears devout. This Beast “exercises all the authority of the first Beast and forces the earth and its inhabitants to worship” (Revelation 13:12). Many commentators see here a religious component: an institution or movement that gives political power a quasi-theological sanction. It is a warning against a system that uses the language of faith to reinforce domination instead of serving truth and love.

The problem arises when someone simultaneously appeals to the authority of God to legitimize their claims and at the same time rejects God in practice—even when verbally declaring atheism. This is internally inconsistent: if we don’t acknowledge the source of revelation, we cannot selectively invoke revealed law only when it “suits us.” This lack of coherence is often invisible to many, because the semblance of piety and the power of rhetoric can obscure contradictions. Hence the image of the horns of the Lamb (appearance) and the voice of the Dragon (essence) is so telling.

In the clash with this tension, abuse is easy. Some religious circles, instead of humbly serving the truth, are able to legitimize any authority if it brings them benefit or prestige. Programs, trainings, pilgrimages, congresses—all of this can become a tool for building authority and influence when, instead of leading to God, begins to serve earthly purposes. Then the „second Beast” arises in a structural sense: a mechanism of promotion that clothes secular aspirations in a religious costume, convincing people that chosenness and mission are inalienable—even when practice has long deviated from the path.

There are also phrases about a “rod of iron” and “rule with a strong hand”, sometimes appropriated from Scripture (cf. Psalm 2:9), and in essence referring to the Messiah. Revelation reminds us that it is Christ who will “shepherd the nations with a rod of iron” and that His chosen ones will reign with Him—but in a spirit of justice, not brutal violence. The false prophet, on the other hand, “commands an image of the Beast to be made”, “the image speaks”, and “causes that anyone who does not worship it is killed” (Revelation 13:14-15). This is a classic mechanism: invoking holy authority to justify ruthlessness toward the disobedient, and presenting severity as “God’s will”. Let’s not be deceived by this. This is not service to the Word, but the instrumentalization of the Word.

“And it performs great signs, so that it even makes fire come down from heaven to earth before people’s eyes” (Revelation 13:13). Miracles and signs can be false—their role is to lend credibility to the false kingdom in the eyes of the inhabitants of the earth. The outward splendor is meant to lead to complete obedience to the reborn power structures under the guidance of the Antichrist. That’s why it’s important to learn discernment and warn others now, before appearances and spectacle deceive many. When we warn today, it will be easier for them to recognize the mechanisms tomorrow. Once such phenomena arrive, those who warn are sometimes accused of ill will; but if we speak earlier and consistently, it’s clearer that it’s about care and faithfulness to the Truth.

Ultimately, Revelation foretells a confrontation: “And I saw the Beast and the kings of the earth and their armies gathered together to make war against Him who sat on the horse and against His army” (Revelation 19:19). This is not so much a clash of military powers as a revelation of a spiritual conflict: systems usurping authority rising up against the True Ruler. It shows that at the root is rebellion—the rejection of messianic rule. The logic of faith says: when the King comes, we recognize Him and submit to His rule. The logic of rebellion, on the other hand, responds with resistance and an attempt to defend its own dominance. That’s why we need to stay alert, so as not to become a cog in mechanisms that, in practice, fight against the gentle yoke of Christ.

Scripture speaks clearly about the end of godless structures: “And the Beast was seized, and with him the False Prophet… both were thrown alive into the lake of fire burning with sulfur” (Revelation 19:20). In the hour of trial, it may seem that the system is invincible and that it is more reasonable to submit in order to “find some peace”. History knows such moments—occupations, totalitarian regimes, when tyranny seemed eternal. Some chose collaboration, calculating that “it would last forever”. Yet all earthly dictatorships fall. As for the Beast, it’s not human strength that decides the outcome, but the coming of the King. From heaven comes the One who holds all authority. His armies do not need violence to win: the word of the One who is Truth is enough. That’s why the system, however terrifying, ultimately has no chance.

In this conflict, one’s personal stance is important: do not accept the “mark of the Beast”, which means not entering into a logic that sanctifies falsehood, violence, and idolatry. Victory belongs to the Lamb, and the promise is: “To the one who conquers I will give authority over the nations; and they will rule them with a rod of iron—as clay vessels will be shattered” (cf. Revelation 2). Modern powers—with their apparatus of coercion and propaganda—may seem unshakable, but at the moment of truth, they will shatter like fragile pottery if they are built on lies. True authority belongs to the One who “acted faithfully to the end”.

Christ’s plan remains coherent: He came to redeem people from the bondage of sin and the burden of the law understood legalistically; He bought us with His blood; He ascended into heaven to prepare the fullness of the Kingdom; and He will return to take up His reign. Marana tha—come, Lord Yeshu. May we be found on the side of the Lamb, remaining faithful in the small things and not yielding to pressure to “enlist” in the army of the system.

Let us summarize:

Let us recognize the discrepancy between a pious facade and the “voice of the Dragon”.Let us not be manipulated by the rhetoric of “sacred necessity”.

Let us remember that signs and miracles do not always testify to the truth—it’s the fruit and conformity with Christ that count.

Let us not succumb to fatalism: the ultimate victory belongs to the Lamb.

Let us keep respect for people and nations; we fight against mechanisms of falsehood, not against individuals.

The false kingdom is doomed to fail, and legitimate authority belongs to the One who is Faithful and True. Our responsibility is faithfulness to a conscience enlightened by the Word—without violence, without hatred, with courage and humility. If we persist, we will hear: “To the victor I will give…”. May we belong to those who have kept a pure heart and have not accepted the mark of the system that worships itself. Then even the most overwhelming powers will turn out fragile, and the Kingdom of the Lamb—a reality.

The material turned out to be too extensive to cover all the threads, so I invite you next week for part 2, in which we will focus on the “Great Harlot”, also called “Babylon the Great”.

The full written version of the article is now available at https://yeshu.blog . There you will also find my videos and music — all created in the name of our Lord Yeshu.

Thanks for listening until the end. I would be extremely grateful for likes, shares and comments, because it helps grow the channel, which gives a chance to reach even more people.

If you receive the gift of faith in the name of our Lord Yeshu, take the next step and contact me to be immersed in the name of Yeshu. You can find contact details on our website or simply write on Messenger.

Glory to Yeshu!!!