In the book of Ezekiel, the ‘siege’ of Jerusalem is the ‘sign’ that is the test by which our eternal destiny will be decided, for it marks the formation of the image of the beast.
Ezequiel kuatiañe’ẽme, Jerusalén ñembotýva ha’e pe “techaukaha” ha’éva pe prueba rupive oñedecidítava ñande rapykuere opa’ỹva, upévare ohechauka pe mymba guasu ra’ãnga ñemoheñói.
“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. …
“Pe Ñandejára ohechauka chéve hesakã porãha mymba ra’anga oñemoheñoitaha ñembyasy ára oñemboty mboyve; ha’éra hína pe prueba guasu Tupã tavayguakuérape g̃uarã, upévare oñemboja’óta hese kuéra destino opave’ỹva. …
“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 tavayguakuéra Ñandejára rehegua oguerekova’erã ojesella mboyve. Opavave ohechaukáva hekojerovia Ñandejárare oñangarekóvo I léire, ha omboykévo omoneĩ hag̃ua peteĩ sábado japu, oñemoĩta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta Tupã oikovéva sello. Umi ohejava’ekuévo pe añetegua yvagágui ouva ha omoneĩva pe sábado domingo, ohupytýta pe mymba ñaña marka.” Manuscript Releases, volúmen 15, 15.
The Christians that fled Jerusalem at the ‘sign’ of Cestius, did so because they had been forewarned and recognized the ‘sign’ when it arrived. Recognizing the formation of the image of the beast is to recognize the “events,” “preparations” and “movements” that lead to the Sunday law. The prophetic elements that make up the ‘sign’ must be understood in advance of the sign. When Cestius began the siege it was too late to learn what the sign was.
Umi kristiáno okañýva’ekue Jerusaléngui pe ‘señal’ Cestius rehegua oñehendu jave, ojapo upéicha oje’avisa haguére chupekuéra voi raẽ, ha oikuaa hag̃ua pe ‘señal’ og̃uahẽvo. Ojeikuaa hag̃ua mymba ñarõ ra’anga oñemoheñóiva ha’e hína ojeikuaa hag̃ua umi “mba’e oikóva”, “ñembosako’i” ha “ñemongu’e” ogueraháva pe léi domingope. Umi mba’e profétiko omoheñóiva pe ‘señal’ tekotevẽ ojeikuaa hag̃ua raẽ pe señal mboyve. Cestius oñepyrũvo pe jerépe, aréma vaʼekue oñemoarandu hag̃ua pe señal mba’épa hína.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Koʼág̃ama oho tenonderã ñembosakoʼi, ha umi movimiento oĩma oñemotenondéva, ha upéva oguerúta oñemoheñói hag̃ua pe mymba raʼanga. Oñemoñepyrũta umi mbaʼe oikótava ko yvy rembiasakue pukukue jave, ha upéva omyenyhẽta umi marandu profético heʼíva koʼã ára pahápe g̃uarã.” Review and Herald, 23 de abril de 1889.
Preparations, Movements and Events
Ñembosako’i, Myakãha ha Oikóva hag̃ua hag̃ua hag̃uáicha
The “preparations,” “movements” and “events” must be recognized in advance of the test.
Umi “ñembosako’i”, “ñemongu’e” ha “mba’e ojehúva” tekotevẽ oñemohu’ã porã mboyve pe prueba.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Opaite Ñandejára he’i va’ekue tembiasakue maranduhárape oñekumpli va’erãha yma, oñekumplíma; ha opa mba’e oútava gueteri hendápe, oikóta. Daniel, Ñandejára maranduhára, opyta hendápe. Juan opyta hendápe. Pe Apocalipsis-pe, pe León Judá ñemoñaregua oipe’a maranduhára kuaa rapére ombo’évape g̃uarã Daniel kuatiañe’ẽ, ha upéicha Daniel opyta hendápe. Ha’e ogueru he’ẽngue, upe Ñandejára oikuaaukáva chupe visión-pe umi mba’e guasu ha pohýietéva rehegua, ñande jaikuaava’erãva ñaimévoite hi’aguĩetereímapa oñekumpli hag̃uáicha.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Tembiasakue ha profesíape Tupã Ñe’ẽ ohechauka pe ñorairõ puku oñemotenondéva añetegua ha jejavy apytépe. Upe ñorairõ gueteri oñemotenonde. Umi mba’e oikómava, ojejapóta jevy.” Selected Messages, libro 2, 109.
We “must know” “the great and solemn events as we stand on the very threshold of their fulfillment.” The threshold identifies our need to understand the events in advance of their fulfilment.
Ñande “jaikuaava’erã” “umi mba’e guasu ha iporãite hag̃ua jajepy’amongeta hese, ñaimévo voi hi’aguĩetépe oñekumpli hag̃ua.” Pe oikeha rupi ojekuaauka tekotevẽha jaikuaa umi mba’e mboyve voi ikumplimi hag̃ua.
“But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say ‘to them that dwell on the earth, that they should make an image to the beast.’ [Revelation 13:14.] The image is made to the first or leopard-like beast, which is the one brought to view in the third angel’s message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God’s ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.” Spirit of Prophecy, volume 4, 277.
“Ha umi trazo atã profétiko lápis rehegua ohechauka peteĩ ñemoambue ko escena py’aguapýpe. Umi mymba hatĩ ovecha-icha oguereko va’ekue oñe’ẽ dragón ñe’ẽme, ha ‘oiporu opa tembiporu mbarete mymba peteĩha renondépe.’ Ojehechauka jey va’erã pe espíritu jehasa asy rehegua ojehechaukava’ekue paganísmo ha papado rupive. Pe profesía he’i ko poder he’itaha ‘umi yvy ári oikóvape, ojapo hag̃ua peteĩ ta’anga pe mymbápe g̃uarã.’ [Revelation 13:14.] Pe ta’anga ojejapo pe mymba peteĩha térã jaguarete-icha-pe g̃uarã, upéva hína pe ojehechaukáva pe mbohapyha ánhel marandúpe. Ko mymba peteĩha rupive oñerrepresenta pe Tupao Romana, peteĩ tetã ha tupao rehegua aty oñemondeva poder sivíl rehe, oguerekóva pokatu okastiga hag̃ua opavave iñemoĩ hag̃uáicha. Pe ta’anga pe mymbápe g̃uarã orrepresenta ambue aty relijióso oñemondeva poder ojoguávare. Ko ta’anga ñemoheñói hína pe mymba rembiapo, pe heñói py’aguapýpe ha iñe’ẽ porã rupi oiko hag̃uáicha peteĩ símbolo iporãitereíva Estados Unidos rehegua. Ko’ápe ojejuhu peteĩ ta’anga papado rehegua. Ñane retã tupao kuéra, oñemojoajúvo umi punto jerovia rehe orekóva hikuái peteĩcha, oinfluensia vove pe Estado-pe ombohovái hag̃ua ijapoukapykuéra ha omombarete hag̃ua iñinstitusiónkuéra, upéicharõ América Protestante ojapóta peteĩ ta’anga pe jerarquía Romana rehegua. Upérõ pe tupao añetegua oñeñorãirta jehasa asy rupive, oiko haguéicha Ñandejára retãyguakuéra yma guarépe. Haimete opa siglo ome’ẽ techapyrã mba’épa ikatu ojapo fanatísmo ha teko aña, oje’e rupi oñeserviha Ñandejárape oñeñangarekóvo Tupao ha Estado derécho rehe. Umi tupao protestánte oho va’ekue Roma rapykuéri ojapóvo joaju poder yvygua ndive ohechauka avei peteĩ deseo ojoguáva ombotove hag̃ua tekosãso py’apy rehegua. Siglo pakõiha joapykuéri, hetaiterei ministro ndoseguiséiva umi norma oñembohasa asy Inglaterra Tupao poguýpe. Jehasa asy akóinte ou peteĩ gobierno sekulár parte guive oĩ jave preferénsia relijiósa.” Spirit of Prophecy, volume 4, 277.
The formation of the image of the beast is accomplished first in the United States, and thereafter in the world.
Ta’ãnga mymba vai rehegua oñemoheñói raẽ Tetã peteĩ reko Amérikape, ha upéi upéi opa arapýpe.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ambue tetã nguéra osegíta Estados Unidos ehémplo. Jepémo ha’e oñepyrũ, upéicharõ jepe pe apañuãi peteĩchagua oguãhẽta ñande tavayguakuérape opa tendápe ko yvy ape ári.” Testimonies, volumen 6, 395.
The Edict of Milan in 313 represents the starting of the formation, and also identifies the closed door for Seventh-day Adventists. Constantine of the west and Licinius of the east attached a treaty marriage to the Edict, when Constantine gave his half-sister Constantia to Licinius in the fourth treaty marriage represented in a prophetic line of the six treaty marriages within the prophetic history of Daniel eleven. The first two were associated with wars between the north and south, the next two were civil wars between east and west and the last two are symbolic marriages of the papal church power and state power.
Milán Édikto ary 313-pe ohechauka pe ñepyrũ oñemoheñóiva, ha avei ojekuaauka pe okẽ oñembotýva Ára Pokõiha Adventistakuérape g̃uarã. Constantino, kuarahyreiképe guare, ha Licinio, kuarahyresẽme guare, ombojoaju peteĩ ñe’ẽme’ẽ ñemendágui pe Édikto rehe, upe jave Constantino ome’ẽrõ guare iñermana kuña mbytegua Constantia Licinio-pe pe irundyha ñe’ẽme’ẽ ñemendáramo, ojehechaukáva peteĩ línea profética-pe umi poteĩ ñe’ẽme’ẽ ñemenda apytépe, oĩva Daniel 11 rembiasakue profética ryepýpe. Mokõi peteĩha ojoaju vaʼekue ñorairõ ndive yvate ha ñemby apytépe, mokõi upe riregua katu ñorairõ civil vaʼekue kuarahyresẽ ha kuarahyreike apytépe, ha umi mokõi paha haʼe ñemenda simbóliko pe iglesia papal mbarete ha estado mbarete rehegua.
Antiochus II Theos set aside his wife Laodice I to marry the Ptolemaic princess Berenice (daughter of Ptolemy II) around 252 BC. The treaty marriages of the Seleucid Empire were accomplished between the king of the north and the king of the south, whereas; the treaty marriage of 313 was between the emperor of the east and the emperor of the west.
Antíoco II Theos oheja peteĩ ladope hembireko Laódice I-pe omenda hag̃ua pe princesa ptolemaica Berenice rehe (Ptolomeo II rajy) ary 252 a.C. rupi. Pe kuñanguéra ñe’ẽme’ẽrãrupi oñemendáva Imperio Seléucida-pe ojejapo mburuvicha guasu yvate gotyo pegua ha mburuvicha guasu yvy gotyo pegua apytépe; upéicha rupi, pe ñemenda ñe’ẽme’ẽrã ary 313-pe guare ojejapo mburuvicha guasu kuarahyresẽ gotyo pegua ha mburuvicha guasu kuarahyreike gotyo pegua apytépe.
The treaty marriage of Antiochus II Theos in 252 BC, represented the beginning of the Seleucid Empire that reached its conclusion as an empire in the history represented in verses ten through sixteen of Daniel eleven. In the final history of the Seleucid empire another treaty marriage was accomplished by Antiochus III the Great, when he gave his daughter Cleopatra I Syra, (the very first Cleopatra of prophetic history) to Ptolemy V in 193 BC. At the time Ptolemy V was about 16 and Cleopatra I Syra about 10 years old. Their marriage was a diplomatic settlement after the fifth Syrian war. The alpha treaty marriage between the king of the north and south in Daniel eleven had marked the end of the second Syrian war.
Pe ñemenda peteĩ ñe’ẽme’ẽrã rehegua Antíoco II Teos rehegua, ary 252 a.C.-pe, ohechauka vaʼekue ñepyrũrã Imperio Seléucida-pe g̃uarã, og̃uahẽva ipahápe peteĩ imperio ramo pe tembiasakue ojehechaukávape umi versíkulo diez guive dieciséis peve Daniel capítulo once-pe. Pe tembiasakue pahaitépe imperio seléucida rehegua, ambue ñemenda peteĩ ñe’ẽme’ẽrã rehegua ojejapo Antíoco III el Grande rupive, omeʼẽrõ guare itajýra Cleopatra I Syra-pe, (pe Cleopatra tenondeguaite marandu hag̃ua profético rembiasakuepe), Ptolomeo V-pe ary 193 a.C.-pe. Upe jave Ptolomeo V oguereko vaʼekue amo 16 ary ha Cleopatra I Syra amo 10 ary. Iñemenda haʼe vaʼekue peteĩ ñemohenda diplomático pe ñorairõ siria mbohapyha rire. Pe ñemenda alpha peteĩ ñe’ẽme’ẽrã rehegua mburuvicha yvate gotyo ha yvy gotyo apytépe Daniel once-pe, ombohysýi vaʼekue pahápe pe ñorairõ siria mokõiha.
The last Cleopatra of prophetic history interacted with both Julius Caesar and thereafter with Mark Antony. After the assassination of Julius Caesar in 44 BC the second Triumvirate was formed in 43 BC. Three men made up the triumvirate and after one of those three, Marcus Lepidus was forced out of the threefold union by Octavian, a power struggle between Mark Antony of the east and Octavian of the west ensued. At Brundisium, in 40 BC a treaty between the two eastern and western rivals was made. The treaty included the marriage between Octavian’s sister Octavia and Mark Antony. The treaty and accompanying marriage did not hold, and after Mark Antony became involved with Cleopatra, he divorced Octavia in 32 BC. At the battle of Actium in 31 BC, the empires of east and west were consolidated into one power, and Octavian thereafter became Augustus Caesar, the symbol of the height of Roman glory and power.
Cleopatra paha ipahaguéva marandu hag̃ua profétika rembiasakuepe oñembohasa mokõivéva ndive: Julio César ndive ha upéi Marco Antonio ndive. Julio César jejuka rire ary 44 a.C.-pe, oñemoheñói mokõiha Triunvirato ary 43 a.C.-pe. Mbohapy kuimba’e omoheñóikuri pe triunvirato; ha peteĩva umi mbohapy apytégui, Marcus Lepidus, oñemosẽ rire pe joaju mbohapyháguagui Octaviano rupive, oñepyrũ peteĩ pu’akapáva ñorairõ Marco Antonio, kuarahyresẽ pegua, ha Octaviano, kuarahyreike pegua, apytépe. Brundisium-pe, ary 40 a.C.-pe, oñembopyahu peteĩ ñe’ẽme’ẽ mokõive rival kuarahyresẽ ha kuarahyreike pegua apytépe. Pe ñe’ẽme’ẽ ogueru avei Octaviano reindy Octavia ha Marco Antonio ñemenda. Pe ñe’ẽme’ẽ ha pe ñemenda omoirũva ndopytái mbarete, ha Marco Antonio oike rire Cleopatra ndive, omosẽ Octáviape hembireko ramo ary 32 a.C.-pe. Actium ñorairõme, ary 31 a.C.-pe, kuarahyresẽ ha kuarahyreike mburuvichakuéra guasu oñembojoaju peteĩ pu’akápe, ha upe rire Octaviano oiko Augusto César ramo, ha’éva romano kuéra mimbipa ha pu’aka yvatete rechaukaha.
Prophetically the first treaty marriage of Daniel eleven was between the kings of the north and south in an attempt to end hostilities between the two combatants who were struggling to re-establish the empire of Alexander the Great. That first treaty marriage between the Seleucids and the Ptolemy’s of Egypt was the alpha treaty marriage of the Seleucid and Ptolemaic kingdoms, which typified the omega treaty marriage between the same two powers. In the last or omega treaty marriage, the very first or alpha Cleopatra of Egyptian history became the prophetic link to the last, or omega Cleopatra; whose relationship with Mark Antony became the point of reference for the divorce of Octavia and Mark Antony. The divorce marked the renewed hostilities between Mark Antony of the east and Octavian of the west which ended at the battle of Actium in 31 BC.
Profétikamente, pe primer matrimonio de tratado de Daniel once oiko umi mburuvichakuéra yvate ha ñemby gotyopegua apytépe, peteĩ ñeha’ãramo oñembotývo hag̃ua umi ñorairõ vai mokõive ñorairõharakuéra apytépe, oñeha’ãva’ekue jey hag̃ua omoĩ hag̃ua Alejandro Magno imperio. Pe primer matrimonio de tratado umi Seleúcida ha umi Ptolomeo Egiptopegua apytépe ha’e va’ekue pe matrimonio de tratado alfa umi reino seleúcida ha ptolemaicopegua, ha upéva ohechauka hag̃ua pe matrimonio de tratado omega peteĩchagua mokõi mbarete apytépe. Pe pahápe térã omega matrimonio de tratadope, pe Cleopatra peteĩhaite térã alfa pe tembiasakue egipciape guare oiko va’ekue enlace proféticoramo pe pahaguápe g̃uarã, térã omega Cleopatra; ha hekojoja Marcos Antonio ndive oiko pe punto de referencia pe divorcio Octavia ha Marcos Antonio rehegua. Pe divorcio omoĩ va’ekue techaukaháicha oñembopyahu jey hague umi ñorairõ vai Marcos Antonio, kuarahyresẽ gotyopegua, ha Octaviano, kuarahyreike gotyopegua, apytépe, ha upéva opa va’ekue pe batalla de Actiumpe ary 31 a. C.pe.
The treaty marriage of Brundisium in 40 BC was the alpha treaty marriage of the struggle between east and west, just as the treaty marriage of Laodice and Antiochus II Theo was the alpha of the struggle between north and south. The treaty marriage of 313 was the omega to the alpha treaty marriage of Mark Antony and Octavia, just as the treaty marriage between Ptolemy V and Cleopatra I Syra was the omega treaty marriage of the northern and southern kingdoms. The three treaty marriages that led to the omega treaty marriage of 313 all align, and provide three witnesses to the prophetic characteristics associated with the Edict of Milan. Together the four literal treaty marriages of east, west, north and south align with the two symbolic treaty marriages of the papacy.
Pe ñemenda oñeñotỹva Brundisio-pe ary 40 a.C. ha’e pe ñemenda-ñe’ẽme’ẽ alfa pe ñorairõme kuarahyresẽ ha kuarahyreike apytépe, oiko haguéicha pe ñemenda-ñe’ẽme’ẽ Laodíce ha Antíoco II Teo rehegua ha’e pe alfa pe ñorairõme yvate ha yvy gotyo apytépe. Pe ñemenda-ñe’ẽme’ẽ ary 313-pe ha’e pe omega pe ñemenda-ñe’ẽme’ẽ alfa Marcos Antonio ha Octavia rehegua, oiko haguéicha pe ñemenda-ñe’ẽme’ẽ Ptolomeo V ha Cleopatra I Syra apytépe ha’e pe ñemenda-ñe’ẽme’ẽ omega umi tetãnguéra yvategua ha yvy gotyogua rehegua. Umi mbohapy ñemenda-ñe’ẽme’ẽ ogueraháva pe ñemenda-ñe’ẽme’ẽ omega ary 313-pe oñembojoaju maymáva, ha ome’ẽ mbohapy testígo umi tekome’ẽ profétiko oñembojoajúva pe Edicto de Milán rehe. Oñondive, umi irundy ñemenda-ñe’ẽme’ẽ tee kuarahyresẽ, kuarahyreike, yvate ha yvy gotyo rehegua oñembojoaju umi mokõi ñemenda-ñe’ẽme’ẽ simbólico papado rehegua ndive.
In 496, Clovis the king of the Franks was married to Clotilda. Clotilda was a Burgundian princess, the daughter of King Chilperic II of Burgundy. After her father and mother were murdered in a family power struggle, she lived under the protection of her uncle before being given in marriage to Clovis I, king of the Franks, in 493. She was a Catholic, that is, she held the Nicene/orthodox faith of the Roman Church. This set her apart from many other Germanic royal families of the time, who were Arian Christians. Her mother Caretena had been Catholic, and Clotilda was raised in that faith. She is remembered for persistently urging Clovis to abandon paganism and accept Catholic baptism, and thereafter his conversion in 496 is one of the most important events in the early history of France and of Western so-called Christianity.
Áño 496-pe, Clovis, umi Franco ruvicha guasu, omenda vaʼekue Clotilda ndive. Clotilda ningo peteĩ mburuvicha guasu Burgundia pegua rajy, rréi Chilperic II de Burgundia membykuña. Itúva ha isy ojejuka rire peteĩ jeiko puʼaka ñorairõ ogayguápe, haʼe oiko vaʼekue itío poguýpe ñeñangarekópe, upéi katu oñemeʼẽ chupe tembirekorãrõ Clovis I, umi Franco rréi, ndive áño 493-pe. Haʼe niko katólikavaʼekue, heʼiséva oguereko hague pe jerovia nicena/ortodoxa Tupao Romagua rehegua. Kóva ombojoavy chupe heta ambue ogaygua mburuvicha guasu germánico upe arapýpe, umíva ningo cristiano arriano vaʼekue. Isy Caretena katólikavaʼekue avei, ha Clotilda oñemongakuaa upe jeroviápe. Oñemanduʼa hese ojerure mbarete ha tapiaite haguére Clovis-pe toheja hag̃ua paganísmo ha tomoneĩ hag̃ua pe ñemongarai katólico, ha upéi iconversión áño 496-pe haʼe peteĩva umi mbaʼe oikovéva iñimportantevéva Francia rembiasakue yma guarépe ha pe cristianismo “occidental” hérava rembiasakue ñepyrũrãme.
Clovis vowed that if he won the battle of Tolbiac he would convert to Clotilda’s Catholic faith and be baptized. The Alemanni king was killed, their army broke, and the Franks won. After the victory Clotilda arranged for Bishop Remigius of Reims to instruct Clovis, and he was baptized (traditionally on Christmas Day 496), along with several thousand of his warriors.
Clovis ojapo ñe’ẽme’ẽ, ipu’akáramo Tolbiac ñorairõme, oñekonvertitaha Clotilda jerovia katólikape ha ojevautisataha. Alemanni ruvicha guasu ojejuka, iñehérsito isarambipa, ha umi Franco kuéra ipu’aka. Upe jejopy rire, Clotilda ombosako’i Táva’i Remigius de Reims ombo’évo Clóvispe, ha upéi ojevautisa (jepivegua ramo Navidad Árape ary 496-pe), heta mil iñorairõhára ndive.
Clovis was the king of the Franks, which in modern terms is the king of France. He became the first of the kings of Europe who would ultimately surrender their pagan religion and turn to Catholicism. For this reason, Clovis is considered the “eldest son of the Catholic church,” and France is called, “the eldest daughter of the Catholic church.” In 1980, when pope John Paul II visited France he asked, “France, eldest daughter of the Church, are you faithful to your baptism?”
Clovis ha’e va’ekue umi Franco ruvicha guasu, ha ko’ág̃a ñe’ẽme he’iséva hína Francia ruvicha guasu. Ha’e oiko va’ekue peteĩha umi mburuvicha guasu Europa-pegua apytégui, ipahápe ohejátava hikuái irreligión pagana ha ojere katolisímo gotyo. Upévare, Clovis ojehecha “tupao katóliko ra’y ypykue” ramo, ha Francia oñembohéra, “tupao katóliko rajy ypykue”. Ary 1980-pe, papa Juan Pablo II oho jave Francia-pe, oporandu: “Francia, Tupao rajy ypykue, nde reiko piko jerovia hag̃uáicha nde ñemongarai rehe?”
Clovis' conversion to Nicene Catholicism identifies the start of a symbolic marriage procession that would lead to the symbolic treaty marriage of 538. The symbolic treaty marriage between Clovis and the whore who commits fornication with the kings of the earth was typified by the four previous treaty marriages in Daniel eleven. Clovis was the first European king to provide military and economic support for the Roman church and Clovis is therefore represented within the history in Daniel eleven.
Clovis jerovia catolicismo niceno-pe gotyo ojepuru hag̃ua peteĩ procesión simbólica ñemendágui oñepyrũ hag̃ua, upéva oguerahátava pe ñemenda pacto simbólico ary 538-pe. Pe ñemenda pacto simbólico Clovis ha umi tekovai kuña oiko vaíva oporomoakãva yvy ruvicha kuéra ndive apytépe ojehechauka vaʼekue umi irundy ñemenda pacto mboyvegua Daniel kapítulo once-pe. Clovis haʼe vaʼekue pe mburuvicha guasu europeo peteĩha omeʼẽva pytyvõ mbarete ha viru rehegua tupao romano-pe g̃uarã, ha upévare Clovis ojehechauka ko tembiasakue ryepýpe Daniel kapítulo once-pe.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ha umi ijyva oñemopuʼãta hesehápe, ha omongyʼáta pe tupaópe mbarete rehegua, ha oipeʼáta pe sacrificio ára ha ára ojejapóva, ha omoĩta pe mbaʼe jeguaru omoñehundi ha ombyaíva. Daniel 11:31.
Clovis in 496 marks the beginning of the European political structures to “stand up” to aid the papacy as it rose to power. It marks the beginning of a symbolic marriage procession. The “arms” of the verse would also pollute the “sanctuary of strength,” which for both pagan and papal Rome is the city of Rome.
Clovis ary 496-pe ohechauka ñepyrũrã umi estructura polítika europea “opu’ã” hag̃ua oipytyvõ hag̃ua pe papadope, ha’e ojupi aja pu’akápe. Upéva ohechauka peteĩ ñepyrũrã peteĩ procesión simbólica ñemendápegua rehegua. Umi “jyva” pe versículope omongy’áta avei pe “santuario mbarete rehegua”, ha upéva, Roma pagana ha Roma papal mokõivépe g̃uarã, ha’e pe táva Roma.
Two Sanctuary's
Mokõi Tupãóga Marangatu rehegua
There are two different Hebrew words in the book of Daniel that are translated as “sanctuary.” The Hebrew words ‘miqdash’ and ‘qodesh’ are both translated as “sanctuary,” but qodesh can only represent a holy entity, whereas miqdash can represent either a holy or unholy sanctuary—as determined by context.
Mokõi ñe’ẽ hebreo iñambuéva oĩ Daniel arandúpe, ha oñembohasa hag̃ua “santuario” ramo. Umi ñe’ẽ hebreo ‘miqdash’ ha ‘qodesh’ mokõivéva oñembohasa “santuario” ramo, hákatu qodesh ikatu añoite ohechauka peteĩ mba’e marangatu, ha miqdash katu ikatu ohechauka peteĩ santuario marangatu térã na marangatúiva—ojehechakuaaháicha pe contexto rupive.
The “sanctuary of strength” in verse thirty-one is ‘miqdash’ and represents the sanctuary of Rome’s strength, which for both pagan and papal Rome was the city of Rome. From the battle of Actium, when Octavian united the empire, pagan Rome was invincible for three hundred and sixty years (a time) in fulfilment of verse twenty-four of Daniel eleven.
Pe “santuario mbarete” oñeñe’ẽhápe peteĩha mokõipa peteĩpe ha’e ‘miqdash’ ha ohechauka pe santuario Roma mbarete rehegua, ha upéva, mokõivéva Roma pagana ha Roma papal-pe g̃uarã, ha’e va’ekue táva Roma. Actium ñorãirõ guive, Octaviano ombojoajúvo pe imperio, Roma pagana ndaikatúi oñemboguejy mbohapy sua poapy ary pukukue (peteĩ ára) oñekumplívo versíkulo mokõipa irundy Daniel peteĩha oncepegua.
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 iporãvévape pe tetãme; ha ojapóta mba’e ndajajapói va’ekue itúva kuéra, ni itúva ypykue kuéra; omyasãíta ijapytépekuéra umi mboriahu ojepyhýva, mba’e oñemonda va’ekue ha mba’erepy; heẽ, omoĩta avei iñakãme umi hembipota umi táva mbareteha rehe, peteĩ ára peve. Daniel 11:24.
When pagan Rome ruled from the city of Rome it was invincible, but when Constantine moved the capital to Constantinople in 330, the “time” of verse twenty-four was fulfilled. When the last of the three horns (the Goths) of Daniel seven were driven out of the city, papal Rome prophetically took the throne as the fifth kingdom of Bible prophecy in 538. The Goths had besieged Rome, but ultimately retreated as Belsarius, general for Justinian secured the city. The Roman church then ruled supremely for twelve hundred and sixty years until Napoleon had the pope removed and put in exile in 1798.
Roma pagána ogoverna ramo guare táva Róma guive ha’e hag̃ua ndaipóri ipu’akavéva, ha katu Constantino ombohasávo tavaguasu guasu Constantinopla-pe ary 330-pe, oñekumpli pe “ára” oñeñe’ẽva ñe’ẽjoaju veinticuatro-pe. Umi mbohapy hatĩ apytégui pe paháva (umi Gótico-kuéra) Daniel 7-pe oñemosẽ rire táva guive, Roma papal profétikamente oguereko pe guapyhára pe po peteĩha reino ramo profecía bíblica-pe ary 538-pe. Umi Gótico-kuéra omongora’e’ỹ vaʼekue Róma, ha katu ipahápe oguevi Belisario, Justiniano ruvicha guasu ñorairõhára, omoĩporãvo táva. Upéi pe tupao romano ogoverna yvatevéva mil mokõi sa su pundy ary pukukue peve, Napoleón omosẽ ramo guare pe papa ha omondo hag̃ua ñemosẽme ary 1798-pe.
Rome, “the sanctuary of strength” was “polluted,” (polluted, meaning ‘wounded or dissolved’), through the “arms” from the ongoing warfare against the city, represented primarily by the first four trumpets of Revelation chapter eight.
Roma, “pe tenda mbarete”, oje “mongy’a”, (mongy’a, he’iséva ‘ojeherida térã oñemboyku’), umi “jyva” rupive ñorairõ oikóva guive pe táva rehe, ojehechaukáva tenonderãite umi irundyha trompéta peteĩha peve Apocalipsis kapítulo ocho-pe.
The history that ensued from 496 onward would see the city of Rome polluted as it changed from the power and glory of the Roman empire unto the power and glory of the Roman Catholic empire. Those arms would take away the religion of paganism, represented by the word “daily” in the passage, as they accepted the religion of Nicene Catholicism.
Pe tembiasakue oúva 496 guive ohechaukáta táva Roma oñemongyʼa hague, ojerekuévo mbarete ha mimbipa Imperio Romano-gua guive mbarete ha mimbipa Imperio Católico Romano-gua gotyo. Umi jyva oipeʼáta paganismo jerovia, ojehechaukáva ñeʼẽ “kórapegua” rupive upe pasáhepe, oguerovívo Niceno Catolicismo jerovia.
At the battle of Vouillé, Clovis defeated the Arian Visigoths under Alaric II and took Aquitaine. In the aftermath of the victory, in 508, the Eastern emperor Anastasius I (in Constantinople) honored Clovis for his victory over the Visigoths. Gregory of Tours says that Anastasius sent Clovis' official papers making him consul. At Tours, in Saint Martin’s church, Clovis put on a purple tunic and cloak, set a diadem on his head, rode out, and scattered gold and silver to the crowd. Gregory says that from that day he was hailed as consul and recognized by the Roman emperor that Clovis was a legitimate Christian king in the west. He was rewarded for breaking the Arian Visigoths, whom Constantinople also opposed. 508 is the year the emperor in the East publicly honored the Catholic Frankish king—church, victory, and Roman legitimacy in one scene. 508 is the year the Frankish Catholic kingdom stood as the dominant Catholic power in Gaul after breaking Arian Visigoth’s rule. Clovis is the first major barbarian king to fight for Nicene Catholicism against Arian kingdoms, and thus the prototype of the French role as “eldest daughter of the Church.” Clovis represents the period of 496 unto 508 and is the alpha symbol of the symbolic marriage treaty. The thirty years from 508 unto 538 are represented by Justinian who is the omega symbol of the procession.
Vouillé ñorairõme, Clodoveo ipu'aka Alarico II poguýpe umi visigodo arriáno ári ha ojapyhy Aquitania. Upe jehupyty rire, ary 508-pe, emperador oriental Anastasio I (Constantinopla-pe) omomba'e guasu Clodoveo-pe ivictoria rehe umi visigodo ári. Gregorio de Tours he'i Anastasio omondo hague Clodoveo kuatiakuéra tee omoĩva chupe cónsul ramo. Tours-pe, San Martín tupãome, Clodoveo omonde peteĩ túnica pytãhũ ha peteĩ ao jo'a, omoĩ iñakãre peteĩ diadema, osẽ kavaju ári, ha omyasãi óro ha pláta tavayguakuéra apytépe. Gregorio he'i upe ára guive oñemomorã hague chupe cónsul ramo ha emperador romano ohechakuaa hague Clodoveo ha'eha peteĩ mburuvicha guasu cristiano legítimo kuarahyreike gotyo. Ojehepyme'ẽ chupe oity haguére umi visigodo arriánope, umi Constantinopla avei ombohováiva. Ary 508 ha'e pe ary emperador Kuarahyresẽgua omomba'e guasu hag̃ua oporomboyke'ỹ hag̃uáicha pe mburuvicha guasu franco católicope ñemurãme—tupão, jehupyty, ha legitimidad romana, opa mba'e peteĩ escena-pe. Ary 508 ha'e pe ary pe reino católico franco oñembo'y hag̃ua pokatu católica ijojaha'ỹva Galia-pe, oity rire pe visigodo arriáno kuéra poguýpe. Clodoveo ha'e pe mburuvicha guasu bárbaro tenondegua oñorairõva catolicismo niceno rehehápe umi reino arriáno contra, ha upévare ha'e pe modelo ypykue Francia rembiaporã ramo “Tupão rajy ypykuevéva” ramo. Clodoveo ohechauka pe período 496 guive 508 peve ha ha'e pe símbolo alfa pe ñe'ẽme'ẽ joaju simbólico rehegua. Umi mbohapy pa ary 508 guive 538 peve oñerrepresenta Justiniano rupive, ha'eva pe símbolo omega pe procesión rehegua.
In 538, the “arms” placed the papal power on the throne of the earth for 1260 years. It was then that the symbolic treaty marriage was consummated at the conclusion of the marriage procession that had begun in 496. In 1798, the treaty marriage that had begun between the pope of Rome and Clovis of France, was disannulled when Napoleon of France divorced the papal power by having his general take the pope captive.
Áño 538-pe, umi “jyva” omoĩ kuri pe pokatu papál pe yvy tróno ári 1260 ary pukukue. Upérõma oñemohu’ã pe ñembohovái omenda rehegua simbólico pe ñemenda ruguatápe ipahápe, oñepyrũ vaekue 496-pe. Áño 1798-pe, pe ñembohovái omenda rehegua, oñepyrũ vaekue Roma papa ha Clovis Francia-gua apytépe, ojeheja rei jey vaekue Napoleón Francia-gua omboja’óvo pe pokatu papál-gui, ojapouka rupi igenerálpe ojagarra hag̃ua pe papa prisionéroramo.
The alpha symbolic papal treaty marriage, which had begun its marriage procession in 496, was consummated at the Sunday law in 538, and it was thereafter disannulled in 1798, just as was every other treaty marriage of Daniel eleven. Revelation adds to the papal marital relationship between the kings of Europe and popes of Catholicism, for the dragon of Revelation twelve is both Satan and pagan Rome’s kings.
Pe matrimonio de tratado papal simbólico alfa, omoñepyrũ vaʼekue iprocesión matrimonial ary 496-pe, ojekonsuma vaʼekue pe léi domingo-pe ary 538-pe, ha upe rire oñembyai vaʼekue ary 1798-pe, péicha avei opaite ambue matrimonio de tratado oĩva Daniel once-pe. Apocalipsis ombojoapy pe relación matrimonial papal oĩva mburuvichakuéra Europa-gua ha catolicismo pápakuéra apytépe, pórke pe dragón Apocalipsis doce-pe haʼe mokõive: Satanás ha Roma pagana mburuvichakuéra.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upévare, pe teju jagua guasu, tenonderãite, ohechauka hag̃ua Satanáspe, ha peteĩ mokõiha sentido-pe, ha’e peteĩ símbolo Roma pagána rehegua.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Apocalípsispe Juan oikuaauka ñandéve mbohapy mba’e umi mburuvichakuéra (pe dragón) ome’ẽ vaekue yguasu mymbápe, catolicismo rehegua.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ha pe mymba guasu ahecháva’ekue ojogua peteĩ jaguaretépe, ha ipykuéra ojogua peteĩ oso pykuérape, ha ijuru katu peteĩ leõ jurúicha; ha pe dragón ome’ẽ chupe ipokatu, iguapyha, ha mburuvicha guasu. Apocalipsis 13:2.
In 496, the kings of Europe began providing the papal beast their “power” as represented by their military might and economic support. They had moved the capital of their empire to Constantinople in 330, leaving the city of Rome as the “seat” of the papal authority. The “arms” thereafter identified the papal church as the head of all churches in 533 with the decree of Justinian. The decree included the use of their military might to persecute those who the papacy identified as heretics, thus placing their civil “authority” into the hands of the popes.
Áño 496-pe, Europa ruvicha kuéra oñepyrũ ome’ẽ pe mbói papálpe ipokatu, ojehechaukaháicha imbarete milítar ha ipytyvõ económico rupive. Ha’ekuéra ombohasa va’ekue iimpério táva guasu Constantinopla-pe áño 330-pe, ohejávo Roma táva pe “apyka” ramo pe mburuvicha papal rehegua. Umi “jyva” upéi ohechauka pe tupao papal ha’eha opa tupao akã áño 533-pe, Justiniano decreto rupive. Pe decreto oike avei ipuru hag̃ua imbarete milítar omuña hag̃ua umi papado ohechauka va’ekuépe hereje ramo, upéicha rupi omoĩvo ipope kuéra pe popa kuéra pópe mburuvicha hag̃ua icivil “autoridad”.
The alpha treaty marriage between the papacy and the kings of Europe began with Clovis in 496. By 508, paganism, the legal religion of the realm was set aside for the religion of Nicene Catholicism. In 533, Justinian identified the papacy as the head of all churches, and surrendered the legal authority of their respective thrones unto the papal power.
Pe ñemenda ñe’ẽme’ẽ alfa papado ha Europa ruvichakuéra apytépe oñepyrũ Clovis ndive ary 496-pe. Ary 508-pe, paganismo, ha’éva tetãme léi rupive oñemoneĩva jerovia, oñemboja’o hag̃ua Niceno Catolicismo jeroviáre. Ary 533-pe, Justiniano ohechakuaa papadope opaite tupão akãramo, ha ombohasa umi karai guasu guapyhárakuéra léi poguýpe oĩva mburuvicha rekopykue papal pokatupe.
The Alpha and Omega Seat
Tenda Alpha ha Omega rehegua
In 330, the city of Rome was left in the hands of the Roman church where she would be seated until she is destroyed in the lake of fire at Christ’s second coming. In 538, she was officially seated again upon the papal throne, thus identifying the history of 330 unto 538 as a prophetic period that begins with an alpha seat and ends with an omega seat. The period represents the ending of the fourth kingdom of Bible prophecy (Pergamos) as a progressive demise beginning in 330 and ending in 538 with the arrival of Thyatira. Both western and eastern Rome continued the slow dissolution beyond 538, but the period began with giving the seat, representing the city of Rome to the papacy in 330, until the seat became not simply a throne over the city, but over the kingdom represented by the city in 538.
Áño 330-pe, táva Roma ojeheja pe iglésia románape pópe, upépe oguapýta hag̃ua pe oñehundi peve tata yguasúpe Cristo ou jey vove. Áño 538-pe, ha’e oñemoĩkuri jey oficialmente pe tenda papal guapyhápe, péicha ojehechauka hag̃ua pe tembiasakue 330 guive 538 peveha peteĩ período profético oñepyrũva peteĩ apyka alfa rehe ha opa peteĩ apyka omega rehe. Pe período orrepresenta opa hag̃uáicha pe irundyha rréino marandu hag̃ua Biblia profecíape (Pérgamo), peteĩ ñehundikue mbeguekatúicha oñepyrũva 330-pe ha opa 538-pe Tiatira oguahẽvo. Mokõivéva, Roma kuarahyreikegua ha kuarahyresẽgua, osegi vaʼekue pe mbeguekatúpe oñembyai hag̃ua 538 rire, ha katu pe período oñepyrũkuri oñemeʼẽvo pe guapyha, orrepresentáva táva Roma pe papadope 330-pe, pe guapyha ndahaʼevéima hag̃ua peteĩ tróno táva ári año, síno pe rréino orrepresentáva pe táva ári 538-pe.
330 to 538 is a specific prophetic period that defines the ‘eight’ waymarks of the papacy’s empowerment. Those eight steps are repeated in the healing of the papacy’s deadly wound at the soon-coming Sunday law.
330 guive 538 peve ha’e peteĩ período profético específico omyesakãva umi “poapy” techaukaha ohechaukáva mba’éichapa pe papado oñembarete. Umi poapy paso oñeha’ãjey pe papado herida omano hag̃uáicha ñemboguejy’ỹme, pe léi domingo og̃uahẽ hag̃uápe.
The first of the eight steps was the giving of the city of Rome to the papal power, and the eighth step was the giving of the city as the throne of the fifth kingdom of Bible prophecy. This identifies 538 as the seat, and as ‘the eighth step, that is of the previous seven steps.’ The first step was the giving of the seat and the eighth step was the giving of the seat; thus, the first step in 330 is the alpha and 538 is the omega. Two seats, three horns removed, the daily taken away, Clovis’ conversion and Justinian’s decree equal eight total steps that identify the marriage procession, and ultimately the marriage.
Peteĩha umi poapy jepytaso apytégui haʼe vaʼekue Roma táva oñemeʼẽha papal pokatúpe, ha pe poapyha jepytaso katu vaʼekue pe táva oñemeʼẽha pe tenda guapy ramo pe po ha peteĩha rréino maranduhai Bíblico-pe ojeprofetisáva rehegua. Kóva ohechauka 538-ha ramo pe tenda guapy, ha avei ramo “pe poapyha jepytaso, haʼéva umi siete jepytaso mboyvegua apytégui.” Peteĩha jepytaso vaʼekue pe tenda guapy ñemeʼẽ, ha pe poapyha jepytaso vaʼekue avei pe tenda guapy ñemeʼẽ; upévare, peteĩha jepytaso ary 330-pe haʼe pe alfa, ha 538 katu pe omega. Mokõi tenda guapy, mbohapy hatĩ oñemboguejýva, pe ára ha ára rehegua oñemboykéva, Clovis jerovia ñemoambue ha Justiniano decreto ombojoja poapy jepytaso pukukue ohechaukáva pe ñemendaha rape, ha ipahápe pe ñemenda voi.
In 1798, France, the power who had represented the ten European kings, who placed the papacy on the throne in 538, removed the papacy from that very throne. The alpha treaty marriage represented in the history of 538 unto 1798 typifies the omega treaty marriage of the papal power with the ten kings of Revelation seventeen. The marriage procession from 496 unto 538 typifies eight steps that align with the last eight presidents of the United States. Clovis and France are symbols of the ten European kings. They represent the United States who will become the premier king of Revelation seventeen’s ten kings at the soon-coming Sunday law.
Áño 1798-pe, Francia, upe mbarete orepresentáva umi diez mburuvicha guasu Europa-gua, omoĩ vaʼekue papadope guapyha ári áño 538-pe, oipeʼa jey pe papado upe guapyha-gui voi. Pe matrimonio de tratado alfa ojehechaukáva tembiasápe 538 guive 1798 peve ohechauka hag̃ua pe matrimonio de tratado omega pe mbarete papal reheve umi diez mburuvicha guasu Apocalipsis diecisiete-pe. Pe procesión matrimonial 496 guive 538 peve ohechauka ocho paso oñemohendáva umi pahague ocho presidente Estados Unidos-pegua ndive. Clovis ha Francia haʼe símbolo umi diez mburuvicha guasu Europa-gua rehegua. Haʼekuéra orrepresenta Estados Unidos-pe, oikótava pe mburuvicha guasu tenondegua Apocalipsis diecisiete-pegua umi diez mburuvicha guasúpe g̃uarã pe léi dominical og̃uahẽmbotaitévape.
The five previous treaty marriages of Daniel eleven align with the sixth and final treaty marriage of the latter days. The alpha and omega treaty marriages of north and south identify the bride from the south as the alpha and the omega is a bride from the north. In the treaty marriages of pagan Rome, the alpha bride from the east was given to the west, and the omega of 313 was a bride from the west. Those four marriages are prophetically linked together by Cleopatra the first and Cleopatra the last. The symbolic treaty marriage of papal Rome represented the groom as the premier king of a prophetic confederacy of ten kings joining with their bride—the scarlet woman of Rome. The divorce was carried out by the premier king of the ten kings in 1798.
Umi poha guasu mbohapyha rembiasakue peteĩteĩva Daniel once-pe oñemombe'úva oñembojoja pe poha guasu pahaitegua ára pahápe guarã ndive. Pe ñepyrũ ha pahaitegua poha guasu kuéra yvate ha ñemby gotyo gua ohechauka pe novia ouva ñemby gotyogua ramo ñepyrũha, ha pe omega ha’e peteĩ novia ouva yvate gotyogua. Umi poha guasu pagano Roma gua apytépe, pe novia ñepyrũgua kuarahyresẽ gotyogua oñeme’ẽ kuarahyreike gotyo, ha pe omega ary 313-pe ha’e peteĩ novia kuarahyreike gotyogua. Umi irundy ñemenda oñembojoaju marandu proféticamente Cleopatra peteĩha ha Cleopatra paha rehe. Pe poha guasu simbóliko Roma papal rehegua ohechauka pe novio ramo pe mburuvicha guasu peteĩha peteĩ joaju profétika rehegua pa mburuvicha guasu kuéra apytépe, oñondivepa i-novia ndive—pe kuña pytã asy Roma gua. Pe divorcio ojejapo pe mburuvicha guasu peteĩha rupive umi pa mburuvicha guasu apytépe ary 1798-pe.
The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.
Pe ñemenda ñoñe’ẽme’ẽgua ary 313-pe ohechauka pe ñemenda ñoñe’ẽme’ẽgua paha pe pokatu papal rehegua Estados Unidos ndive—pe mburuvicha guasu tenondetéva Apocalipsis 17-pegua pa mburuvicha guasúgui; peteĩ pokatu mokõi hatĩva ojehechaukaramóva pe pokatu mokõi hatĩva Francia rehegua rupive. Pe tembiasakue oñepyrũva Clovis ndive ary 496-pe ha ipahápe ogueraháva Justiniano decreto ary 533-pe ha pe papado ñemopu’ã guapy mburuvicharã ary 538-pe, ohechauka pe tembiasakue ary 1989 guive pe léi domingo peve.
We will continue these things in the next article.
Ñamombaʼéta koʼã mbaʼe pe artíkulo oúvape.