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.
N’akwụkwọ Ezikiel, ‘nnọchibido’ nke Jerusalem bụ ‘ihe ịrịba ama’ nke bụ ule a ga-eji kpebie ọdịnihu ebighị ebi anyị, n’ihi na ọ na-egosi mmalite nke imepụta onyinyo nke anụ ọhịa ahụ.
“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. …
“Onyenwe anyị egosila m nke ọma na a ga-emepụta oyiyi nke anụ ọhịa ahụ tupu oge amara agwụ; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-esi kpebie ọdịnihu ha ebighị ebi. …”
“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.
“Nke a bụ ule ndị mmadụ Chineke ga-enwerịrị tupu e mechie ha akara. Ndị niile gosipụtara iguzosi ike n’ihe ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere sabbath ụgha, ga-abata n’okpuru ọkọlọtọ nke Onyenwe Chineke Jehova, ma ga-anata akara nke Chineke dị ndụ. Ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nakwere sabbath nke Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 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.
Ndị Kraịst ndị gbara ọsọ site na Jerusalem n’oge ‘àmà’ nke Cestius, mere otú ahụ n’ihi na e buru ụzọ dọọ ha aka ná ntị, ma ha wee mata ‘àmà’ ahụ mgbe ọ bịarutere. Ịmata nguzobe oyiyi nke anụ ọhịa ahụ bụ ịmata “ihe omume,” “nkwadebe” na “mmegharị” ndị na-eduga n’iwu Ụbọchị Ụka. A ghaghị ịghọta akụkụ amụma ndị mejupụtara ‘àmà’ ahụ tupu àmà ahụ apụta. Mgbe Cestius malitere nnọchibido ahụ, ọ dịla oke mbubreyo ịmụ ihe àmà ahụ bụ.
“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.
“Ugbua a, nkwadebe na-aga n’ihu, a na-emekwa mmegharị ndị ga-ebute ime ka e nwee onyinyo nke anụ-ọhịa ahụ. A ga-eme ka ihe ndị ga-emezu amụma nile nke amụma banyere ụbọchị ikpeazụ ndị a pụta n’akụkọ ihe mere eme nke ụwa.” Review and Herald, Eprel 23, 1889.
Preparations, Movements and Events
Nkwadebe, Mmegharị na Ihe Ndị Mere
The “preparations,” “movements” and “events” must be recognized in advance of the test.
A ghaghị ịmata “nkwadebe,” “mmegharị” na “ihe omume” ndị ahụ tupu ule ahụ.
“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.
“Ihe niile Chineke kọwapụtara n’akụkọ ihe mere eme nke amụma ka e mezue n’oge gara aga emezuwo, ma ihe niile ka na-abịa n’usoro ya ga-emezukwa. Daniel, onye amụma Chineke, guzo n’ọnọdụ ya. Jọn guzo n’ọnọdụ ya. N’Akwụkwọ Mkpughe, Ọdụm nke ebo Juda emeghewo ndị na-amụ amụma akwụkwọ Daniel, ya mere Daniel na-eguzo n’ọnọdụ ya. Ọ na-eburu àmà ya, ya bụ nke Onyenwe anyị kpugheere ya n’ọhụụ banyere nnukwu na ihe omume ndị ahụ dị nsọ nke anyị ga-amata ka anyị na-eguzo n’ọnụ ụzọ mbata nke mmezu ha.
“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.
“N’akụkọ ihe mere eme na amụma, Okwu Chineke na-egosi ọgụ ahụ dị ogologo nke gara n’ihu n’etiti eziokwu na njehie. Ọgụ ahụ ka na-aga n’ihu. Ihe ndị ahụ nke dịlarị, a ga-emeghachi ha ọzọ.” Selected Messages, akwụkwọ nke 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.
Anyị “ga-amata” “ihe omume ukwu na ndị dị nsọ nke ukwuu ka anyị na-eguzo n’ọnụ ụzọ mbata nke mmezu ha.” Ọnụ ụzọ mbata ahụ na-egosi mkpa ọ dị ka anyị ghọta ihe omume ndị ahụ tupu mmezu ha eruo.
“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.
“Ma ihe osise siri ike nke mkpịsị-ede amụma na-ekpughe mgbanwe n’ime ọnọdụ udo a. Anụ ọhịa ahụ nke nwere mpi dịka nke nwa atụrụ na-ekwu okwu n’olu dragọn, ma ‘na-eme kwa ike nile nke anu-ọhia mbu ahu n’iru ya.’ Mmụọ nke mkpagbu nke ikpere arụsị na ọchịchị ndị pope gosipụtara ga-apụta ọzọ. Amụma na-ekwupụta na ike a ga-agwa ‘ndi bi n’elu uwa, ka ha mere anu-ọhia ihe oyiyi.’ [Mkpughe 13:14.] A na-eme ihe oyiyi ahụ nye anụ ọhịa mbụ ahụ, ma ọ bụ nke yiri agụ, nke a kpọpụtara n’ozi mmụọ ozi nke atọ. Site n’anụ ọhịa mbụ a ka a na-anọchi anya Chọọchị Rom, otu nzukọ ụka e yi uwe ike ọchịchị obodo, nke nwere ikike ịta ndị nile na-ekwenyeghị ntaramahụhụ. Ihe oyiyi nke anụ ọhịa ahụ na-anọchi anya òtù okpukpe ọzọ e yi ike yiri nke ahụ. Ịkpụpụta ihe oyiyi a bụ ọrụ nke anụ ọhịa ahụ nke mbilite ya n’udo na nkwupụta ya dị nro na-eme ka ọ bụrụ akara nnọchianya doro anya nke United States. N’ebe a ka a na-ahụ ihe oyiyi nke ọchịchị ndị pope. Mgbe ụka ndị dị n’ala anyị, n’ịjikọta onwe ha n’elu isiokwu ndị ahụ nke okwukwe ha na-ejide n’otu, ga-emetụta Ọchịchị ka o mee ka iwu ha dịrị n’ike ma kwado ụlọọrụ ha, mgbe ahụ Protestant America ga-abụwo emepụtara ihe oyiyi nke ọchịchị ụka Rom. Mgbe ahụ ka a ga-awakpo ezi ụka ahụ site na mkpagbu, dịka e mere ndị ochie nke Chineke. Ihe fọrọ nke nta ka ọ bụrụ narị afọ ọ bụla na-enye ihe atụ nke ihe ọchịchọ-ikpe-nnukwu na obi ọjọọ pụrụ ime n’okpuru ngọpụ nke ijere Chineke ozi site n’ichekwa ikike nke Ụka na Ọchịchị. Ụka Protestant ndị soro nzọụkwụ Rome site n’ime njikọ na ike nke ụwa egosila ọchịchọ yiri nke ahụ igbochi nnwere onwe nke akọ na uche. N’arọ iri na asaa puku kwuru puku ndị ozi na-ekwenyeghị ekwenye tara ahụhụ n’okpuru ọchịchị Chọọchị England. Mkpagbu na-esochi mgbe niile nkwado okpukpe nke gọọmenti ụwa na-enye.” 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.
A na-eme ka oyiyi nke anụ ọhịa ahụ guzosie ike mbụ na United States, ma emesịa n’ụwa.
“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.
“Mba ọzọ dị iche iche ga-eso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwasị ndị anyị nọ n’akụkụ nile nke ụwa.” Testimonies, volume 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.
Iwu nke Milan na 313 na-anọchi anya mmalite nke nrụpụta ahụ, ọ na-akọwakwa ọnụ ụzọ e mechiri emechi maka ndị Seventh-day Adventists. Constantine nke ọdịda anyanwụ na Licinius nke ọwụwa anyanwụ jikọtara alụmdi na nwunye nkwekọrịta na Iwu ahụ, mgbe Constantine nyere Licinius nwanne ya nwanyị nke nna otu, bụ́ Constantia, n’alụmdi na nwunye nkwekọrịta nke anọ nke a na-anọchi anya n’ahịrị amụma nke alụmdi na nwunye nkwekọrịta isii dị n’ime akụkọ ihe mere eme amụma nke Daniel iri na otu. Abụọ mbụ jikọtara ya na agha dị n’etiti ugwu na ndịda, abụọ sochirinụ bụ agha obodo n’etiti ọwụwa anyanwụ na ọdịda anyanwụ, ma abụọ ikpeazụ bụ alụmdi na nwunye ihe nnọchianya nke ike chọọchị popu na ike ọchịchị steeti.
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.
Antiochus II Theos wepụrụ nwunye ya, Laodice I, n’akụkụ ka ọ lụọ ada eze nwanyị nke ndị Ptolemy, bụ́ Berenice (ada Ptolemy II), n’ihe dị ka afọ 252 T.K. Alụmdi na nwunye nkwekọrịta nke Alaeze Ukwu Seleucid mezuru n’etiti eze nke ugwu na eze nke ndịda, ebe alụmdi na nwunye nkwekọrịta nke afọ 313 dị n’etiti eze ukwu nke ọwụwa anyanwụ na eze ukwu nke ọdịda anyanwụ.
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.
Alụmdi na nwunye nkwekọrịta nke Antiochus II Theos n’afọ 252 T.K., nọchiri anya mmalite nke Alaeze Ukwu Seleucid, nke ruru njedebe ya dịka alaeze ukwu n’akụkọ ihe mere eme a nọchiri anya ya n’amaokwu nke iri ruo nke iri na isii nke Daniel isi nke iri na otu. N’akụkọ ikpeazụ nke alaeze ukwu Seleucid, e mekwara alụmdi na nwunye nkwekọrịta ọzọ site n’aka Antiochus III Onye Ukwu, mgbe o nyere ada ya nwanyị Cleopatra I Syra, (Cleopatra mbụ nke akụkọ amụma) Ptolemy V n’afọ 193 T.K. N’oge ahụ, Ptolemy V dị ihe dị ka afọ iri na isii, ebe Cleopatra I Syra dị ihe dị ka afọ iri. Alụmdi na nwunye ha bụ nkwekọrịta ndọrọ ndọrọ ọchịchị e mere mgbe agha Syria nke ise gasịrị. Alụmdi na nwunye nkwekọrịta alfa n’etiti eze ugwu na eze ndịda n’ime Daniel isi nke iri na otu bụ akara njedebe nke agha Syria nke abụọ.
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 ikpeazụ nke akụkọ amụma sonyere mmekọrịta ma Julius Caesar ma, emesịa, Mark Antony. Mgbe e gburu Julius Caesar n’afọ 44 T.K., e guzobere Triumvirate nke abụọ n’afọ 43 T.K. Ndị ikom atọ mejupụtara triumvirate ahụ, ma mgbe Octavian chụpụrụ otu n’ime ndị atọ ahụ, bụ́ Marcus Lepidus, n’ime njikọ ahụ nke mmadụ atọ, ọgụ mgba ike bilitere n’etiti Mark Antony nke ọwụwa anyanwụ na Octavian nke ọdịda anyanwụ. Na Brundisium, n’afọ 40 T.K., e mere nkwekọrịta n’etiti ndị mpi abụọ ahụ nke ọwụwa anyanwụ na ọdịda anyanwụ. Nkwekọrịta ahụ gụnyere alụmdi na nwunye n’etiti Octavia, nwanne nwanyị Octavian, na Mark Antony. Nkwekọrịta ahụ na alụmdi na nwunye ya so ya enweghị ike ịdịgide, ma mgbe Mark Antony sonyeere Cleopatra, ọ gbara Octavia alụkwaghịm n’afọ 32 T.K. N’agha Actium n’afọ 31 T.K., e jikọtara alaeze ukwu nke ọwụwa anyanwụ na nke ọdịda anyanwụ ka ha bụrụ otu ike, ma emesịa Octavian ghọrọ Augustus Caesar, ihe nnọchianya nke ịdị elu kachasị nke ebube na ike Rome.
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.
N’amụma, alụmdi na nwunye nkwekọrịta mbụ nke Daniel iri na otu dị n’etiti ndị eze ugwu na ndịda, n’ịgbalị ịkwụsị iro dị n’etiti ndị agha abụọ ahụ, ndị nọ na-alụ ọgụ iji weghachi alaeze ukwu Alexander Onye Ukwu. Alụmdi na nwunye nkwekọrịta mbụ ahụ dị n’etiti ndị Seleucid na ndị Ptolemy nke Ijipt bụ alụmdi na nwunye nkwekọrịta alfa nke alaeze Seleucid na Ptolemaic, nke ghọrọ ụdị nke alụmdi na nwunye nkwekọrịta omega dị n’etiti otu ike abụọ ahụ. N’alụmdi na nwunye nkwekọrịta ikpeazụ ahụ, ma ọ bụ omega, Cleopatra mbụ nke akụkọ ihe mere eme Ijipt ghọrọ njikọ amụma na Cleopatra ikpeazụ, ma ọ bụ omega; onye mmekọrịta ya na Mak Antọnị ghọrọ ebe a na-atụnyere ịgba alụkwaghịm nke Ọktavia na Mak Antọnị. Ịgba alụkwaghịm ahụ kpọpụtara mmalite ọhụrụ nke iro dị n’etiti Mak Antọnị nke ọwụwa anyanwụ na Ọktavian nke ọdịda anyanwụ, nke kwụsịrị n’agha Actium n’afọ 31 T.K.
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.
Alụmdi-na-nwunye nkwekọrịta nke Brundisium n’afọ 40 T.K. bụ alfa alụmdi-na-nwunye nkwekọrịta nke ọgụ dị n’etiti ọwụwa anyanwụ na ọdịda anyanwụ, dịka alụmdi-na-nwunye nkwekọrịta nke Laodice na Antiochus II Theo bụ alfa nke ọgụ dị n’etiti ugwu na ndịda. Alụmdi-na-nwunye nkwekọrịta nke afọ 313 bụ omega nye alụmdi-na-nwunye nkwekọrịta alfa nke Mark Antony na Octavia, dịka alụmdi-na-nwunye nkwekọrịta dị n’etiti Ptolemy V na Cleopatra I Syra bụ alụmdi-na-nwunye nkwekọrịta omega nke alaeze ugwu na ndịda. Alụmdi-na-nwunye nkwekọrịta atọ ndị dugara n’alụmdi-na-nwunye nkwekọrịta omega nke afọ 313 niile kwekọrọ, ma na-enye ihe àmà atọ banyere njirimara amụma ndị ejikọtara na Iwu Milan. N’otu, alụmdi-na-nwunye nkwekọrịta anọ nkịtị nke ọwụwa anyanwụ, ọdịda anyanwụ, ugwu na ndịda kwekọrọ na alụmdi-na-nwunye nkwekọrịta ihe nnọchianya abụọ nke ọchịchị popu.
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.
N’afọ 496, Clovis, eze ndị Frank, lụrụ Clotilda. Clotilda bụ adaeze Burgundia, ada Eze Chilperic II nke Burgundy. Mgbe e gburu nna ya na nne ya n’ọgụ ike n’etiti ndị ezinaụlọ, o biri n’okpuru nchebe nwanne nna ya tupu e nye ya n’alụmdi na nwunye nye Clovis I, eze ndị Frank, n’afọ 493. Ọ bụ onye Katọlik, ya bụ, o jidesiri okwukwe Nicene/ọtọdọks nke Ụka Rom ike. Nke a mere ka ọ dị iche na ọtụtụ ezinụlọ eze Germanic ndị ọzọ nke oge ahụ, ndị bụ Ndị Kraịst Arian. Nne ya, Caretena, bụkwa onye Katọlik, e wee zụlite Clotilda n’okwukwe ahụ. A na-echeta ya n’ihi na ọ nọgidere na-agba Clovis ume ka ọ hapụ ikpere arụsị ma nabata baptizim Katọlik; ma emesịa ntughari ya n’afọ 496 bụrụ otu n’ime ihe ndị kasị dị mkpa n’akụkọ mmalite France na nke ihe a na-akpọ Kraịstendom nke ọdịda anyanwụ.
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 kwere nkwa na ọ bụrụ na o merie agha Tolbiac, ọ ga-atụgharị banye n’okwukwe Katọlik nke Clotilda ma nata baptizim. E gburu eze ndị Alemanni, agha ha gbajiri, ndị Franks wee merie. Mgbe mmeri ahụ gasịrị, Clotilda haziri ka Bishọp Remigius nke Reims kuziere Clovis, e wee mee ya baptizim (dị ka omenala si kwuo, n’Ụbọchị Krismas nke afọ 496), ya na ọtụtụ puku ndị agha ya.
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 bụ eze ndị Frank, nke, n’okwu nke oge a, bụ eze France. Ọ ghọrọ onye mbụ n’ime ndị eze Europe ndị ga-emecha hapụ okpukpe arụsị ha ma tụgharịa bụrụ ndị Katọlik. N’ihi nke a, a na-ewere Clovis dị ka “ọkpara Chọọchị Katọlik,” a na-akpọkwa France “ada mbụ nke Chọọchị Katọlik.” N’afọ 1980, mgbe Pope John Paul II gara France, ọ jụrụ, “France, ada mbụ nke Chọọchị, ị na-eguzosi ike n’ihe n’ọgbụgba-ndụ gị?”
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.
Mgbanwe okwukwe Clovis gaa n’Ụka Katọlik Nicene na-egosi mmalite nke njem ngagharị alụmdi na nwunye ihe atụ nke ga-eduga n’alụmdi na nwunye nkwekọrịta ihe atụ nke afọ 538. Alụmdi na nwunye nkwekọrịta ihe atụ dị n’etiti Clovis na akwụna ahụ nke na-akwa iko ya na ndị eze nke ụwa ka e gosipụtara ụdị ya n’alụmdi na nwunye nkwekọrịta anọ ndị gara aga dị na Daniel iri na otu. Clovis bụ eze mbụ nke Europe nyere ụka Rom nkwado agha na nkwado akụ na ụba, ya mere a na-anọchi Clovis anya n’ime akụkọ ahụ dị na Daniel iri na otu.
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.
Aka-ya ga-eguzo n’akụkụ ya, ha ga-emekwa ka ebe nsọ ahụ, bụ ebe ike, bụrụ ihe rụrụ arụ, ha ga-ewepụkwa àjà ahụ a na-achụ kwa ụbọchị, ha ga-edobekwa ihe arụ ahụ nke na-eme ka ọ bụrụ nkịtị. 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 n’afọ 496 na-egosi mmalite nke usoro ndọrọ ndọrọ ọchịchị Europe nke “iguzo” iji nyere ọchịchị ndị Pope aka ka ọ na-ebili n’ike. Ọ na-egosi mmalite nke usoro ngagharị alụmdi na nwunye ihe nnọchianya. “Aka” ndị a kpọrọ n’amaokwu ahụ ga-emekwa ka “ebe nsọ nke ike” bụrụ ihe a rụrụ arụ, nke, ma n’ihe banyere Rome ndị ọgọ mmụọ ma n’ihe banyere Rome nke Pope, bụ obodo Rome.
Two Sanctuary's
Ụlọ Nsọ Abụọ
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.
E nwere mkpụrụokwu Hibru abụọ dị iche iche n’akwụkwọ Daniel a na-asụgharị dịka “ebe nsọ.” A na-asụgharị mkpụrụokwu Hibru ndị a, ‘miqdash’ na ‘qodesh,’ ha abụọ dịka “ebe nsọ,” ma qodesh pụrụ ịnọchi anya naanị ihe dị nsọ, ebe miqdash pụrụ ịnọchi anya ma ebe nsọ ma ebe na-adịghị nsọ—dịka ihe gbara ya gburugburu si ekpebi.
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.
“Ebe nsọ nke ike” dị na amaokwu nke iri atọ na otu bụ ‘miqdash’ ma na-anọchi anya ebe nsọ nke ike Rom, nke nye Rom nke ndị ọgọ mmụọ na nke ndị popu, bụ obodo Rom. Site n’agha Actium, mgbe Octavian jikọtara alaeze ukwu ahụ, Rom nke ndị ọgọ mmụọ bụ nke a na-apụghị imeri emeri ruo afọ narị atọ na iri isii (otu oge) n’ime mmezu nke amaokwu nke iri abụọ na anọ nke Daniel iri na otu.
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.
Ọ ga-abata n’udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe ndị nna ya na nna nna ya emebeghị; ọ ga-ekesakwa n’etiti ha ihe ọ lụtara, na ihe nkwata, na akụnụba: ee, ọ ga-akpakwa atụmatụ ya imegide ebe ewusiri ike, ọbụna ruo nwa oge. 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.
Mgbe Rom nke ndị na-ekpere arụsị chịrị site n’obodo Rom, ọ bụ ihe a na-apụghị imeri emeri; ma mgbe Constantine kwagara isi obodo ahụ na Constantinople n’afọ 330, “oge” nke amaokwu nke iri abụọ na anọ mezuru. Mgbe a chụpụrụ nke ikpeazụ n’ime mpi atọ ahụ (ndị Goth) nke Daniel isi nke asaa n’obodo ahụ, Rom nke ndị pàpà n’amụma weghaara ocheeze ahụ dịka alaeze nke ise nke amụma Akwụkwọ Nsọ n’afọ 538. Ndị Goth agbachibidoro Rom gburugburu, ma n’ikpeazụ ha laghachiri azụ ka Belsarius, onye ọchịagha Justinian, jide obodo ahụ n’aka. Mgbe ahụ, ụka Rom chịrị n’ọchịchị kasị elu ruo otu puku afọ abụọ na narị afọ isii, ruo mgbe Napoleon mere ka e wepụ pàpà ahụ ma tinye ya n’ọchụpụ n’afọ 1798.
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.
Rom, “ebe nsọ nke ike,” ka e “merụrụ emerụ,” (emerụrụ emerụ, nke pụtara ‘e merụrụ ahụ ma ọ bụ e gbasasịrị’), site n’aka “ogwe-aka” ndị sitere n’agha na-aga n’ihu megide obodo ahụ, nke e ji isi gosipụta site n’ọ̀jà anọ mbụ nke Mkpughe isi nke asatọ.
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.
Akụkọ ihe mere eme nke sochiri malite n’afọ 496 gawa n’ihu ga-ahụ ka e merụọ obodo Rom emerụ ka ọ na-agbanwe site n’ike na ebube nke alaeze Rom gaa n’ike na ebube nke alaeze Katọlik Rom. Ogwe aka ndị ahụ ga-ewepụ okpukpe ikpere arụsị, nke okwu ahụ bụ “daily” nọchiri anya ya n’amaokwu ahụ, dịka ha nabatara okpukpe Katọlik Nicene.
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.
N’agha Vouillé, Clovis meriri ndị Visigoth Arian n’okpuru Alaric II, wee were Aquitaine. Mgbe mmeri ahụ gasịrị, n’afọ 508, eze-ukwu Ọwụwa Anyanwụ Anastasius I (n’ime Constantinople) sọpụrụ Clovis n’ihi mmeri o meriri ndị Visigoth. Gregory nke Tours na-ekwu na Anastasius zitere akwụkwọ ọchịchị Clovis nke mere ya consul. Na Tours, n’ụlọ ụka Saint Martin, Clovis yi uwe-ukwu na uwe mkpuchi odo-uhie eze, tinyekwa okpu eze n’isi ya, pụọ n’ịnyịnya, wee kesaa ọlaedo na ọlaọcha n’etiti ìgwè mmadụ ahụ. Gregory na-ekwu na site n’ụbọchị ahụ a kpọrọ ya consul, ma eze-ukwu Rom kwetara na Clovis bụ eze Kraịst ziri ezi n’Ọdịda Anyanwụ. E nyere ya nkwanye ùgwù a n’ihi na o meriri ndị Visigoth Arian, ndị Constantinople onwe ya na-emegidekwa. Afọ 508 bụ afọ eze-ukwu nọ n’Ọwụwa Anyanwụ ji n’ihu ọha sọpụrụ eze Frank ndị Katọlik—ụlọ ụka, mmeri, na izi ezi Rom n’otu ihe omume. Afọ 508 bụ afọ alaeze Frank ndị Katọlik guzoro dịka ike Katọlik kachasị ike na Gaul mgbe o mebisịrị ọchịchị ndị Visigoth Arian. Clovis bụ eze barbarian mbụ dị mkpa lụrụ ọgụ n’ihi Katọlik Nicene megide alaeze Arian, ya mere ọ bụ ihe nlereanya mbụ nke ọrụ France dịka “nwaada mbụ nke Ụka.” Clovis na-anọchi anya oge ahụ site n’afọ 496 ruo 508, ma bụrụ akara alpha nke nkwekọrịta alụmdi na nwunye ihe nnọchianya. Afọ iri atọ ahụ site n’afọ 508 ruo 538 ka Justinian na-anọchi anya, onye bụ akara omega nke procession.
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.
N’afọ 538, “ogwe aka” ndị ahụ tinyere ike popu n’ocheeze nke ụwa ruo afọ 1260. Ọ bụ mgbe ahụ ka alụmdi-nwunye nkwekọrịta ahụ nke ihe nnọchianya ya mezuru n’isi ngwụcha usoro emume alụmdi-nwunye nke malitere n’afọ 496. N’afọ 1798, alụmdi-nwunye nkwekọrịta ahụ nke malitere n’etiti popu nke Rom na Clovis nke France, kagburu emume ya mgbe Napoleon nke France gbara ike popu alụkwaghịm site n’ime ka jenaral ya jide popu ahụ n’agha.
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.
Alụmdi na nwunye nkwekọrịta papal nke ihe nnọchianya alfa, nke malitere usoro njem alụmdi na nwunye ya na 496, ka emechara ya n’iwu ụbọchị Sọnde na 538, ma emesịa kagbuo ya na 1798, dịka e kagbuokwa alụmdi na nwunye nkwekọrịta ọ bụla ọzọ nke Daniel iri na otu. Mkpughe na-agbakwunye na mmekọrịta alụmdi na nwunye papal dị n’etiti ndị eze Europe na ndị poopu nke Katọlik, n’ihi na dragọn nke Mkpughe iri na abụọ bụ ma Setan ma ndị eze Rome ndị ọgọ mmụọ.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ya mere, ebe dragọn ahụ, n’isi ihe, na-anọchi anya Setan, ọ bụkwa, n’echiche nke abụọ, akara nke Rom ndị ọgọ mmụọ.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
N’Akwụkwọ Mkpughe, Jọn na-eme ka anyị mata ihe atọ ndị eze ahụ (agwọ ukwu ahụ) nyere anụ ọhịa nke si n’osimiri pụta, ya bụ Katọlik.
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.
Anụ-ọhịa ahụ m hụrụ yiri agụ owuru, ụkwụ ya dịkwa ka ụkwụ anụ ọhịa bear, ọnụ ya dịkwa ka ọnụ ọdụm; dragọn ahụ wee nye ya ike ya, na ocheeze ya, na ọchịchị dị ukwuu. Mkpughe 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.
N’afọ 496, ndị eze Europe malitere inye anụ ọhịa papal ahụ “ike” ha, dịka e si anọchi anya ya site n’ike agha ha na nkwado akụnaụba ha. Ha ebufelarị isi obodo alaeze ha gaa Constantinople n’afọ 330, hapụ obodo Rom ka ọ bụrụ “oche” nke ọchịchị papal. “Ogwe-aka” ahụ mesịrị kọwaa ụka papal dịka isi nke ụka niile n’afọ 533 site n’iwu Justinian. Iwu ahụ gụnyekwara iji ike agha ha kpagbuo ndị papacy kpọrọ ndị jụrụ okwukwe, si otu a tinye “ikike” ọchịchị obodo ha n’aka ndị pope.
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.
Alụmdi na nwunye nkwekọrịta alfa dị n’etiti ọchịchị ndị pope na ndị eze Europe bidoro na Clovis n’afọ 496. Ka ọ na-erule afọ 508, a wepụrụ ikpere arụsị, bụ́ okpukpe iwu kwadoro nke ala ahụ, dochie ya n’okpukpe Katọlik Nicene. N’afọ 533, Justinian kpọpụtara ọchịchị ndị pope dị ka isi nke ụka niile, ma nyefee ikike iwu nke ocheeze ha dị iche iche n’aka ike ọchịchị pope ahụ.
The Alpha and Omega Seat
Oche Alfa na Omega
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.
N’afọ 330, e hapụrụ obodo Rom n’aka ụka Rom, ebe ọ ga-anọ n’oche ya ruo mgbe a ga-ebibi ya n’ọdọ ọkụ n’oge ọbịbịa nke abụọ nke Kraịst. N’afọ 538, e tinyekwara ya ọzọ n’oche papal n’ụzọ ọchịchị kwadoro, si otu a mee ka akụkọ ihe mere eme nke afọ 330 ruo 538 bụrụ oge amụma nke na-amalite site n’oche alpha ma na-ejedebe n’oche omega. Oge ahụ na-anọchi anya njedebe nke alaeze nke anọ n’amụma Akwụkwọ Nsọ (Pergamos) dịka mbibi na-aga n’ihu nke malitere n’afọ 330 ma kwụsị n’afọ 538 site n’ịbịarute nke Tayaṭaịra. Ma Rom ọdịda anyanwụ ma Rom ọwụwa anyanwụ gara n’ihu n’ịgbasa nwayọọ nwayọọ gafee afọ 538, ma oge ahụ malitere site n’inye oche ahụ, nke na-anọchi anya obodo Rom, n’aka papacy n’afọ 330, ruo mgbe oche ahụ ghọrọ, ọ bụghị naanị ocheeze n’elu obodo ahụ, kama ocheeze n’elu alaeze ahụ nke obodo ahụ na-anọchi anya ya n’afọ 538.
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 ruo 538 bụ otu oge amụma pụrụ iche nke na-akọwa ihe ịrịba ama asatọ nke inye papacy ike. A na-emegharị nzọụkwụ asatọ ahụ n’ịgwọ ọnya ọnwụ nke papacy n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya.
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.
Nke mbụ n’ime nzọụkwụ asatọ ahụ bụ inye obodo Rom n’aka ikike papal, ma nzọụkwụ nke asatọ bụ inye obodo ahụ dịka ocheeze nke alaeze nke ise nke amụma Akwụkwọ Nsọ. Nke a na-akọwa 538 dịka ocheeze ahụ, ma dịka ‘nzọụkwụ nke asatọ, nke sitere na nzọụkwụ asaa gara aga.’ Nzọụkwụ mbụ bụ inye ocheeze ahụ, ma nzọụkwụ nke asatọ bụ inye ocheeze ahụ; ya mere, nzọụkwụ mbụ ahụ n’afọ 330 bụ alfa, ma 538 bụ omega. Ocheeze abụọ, mpi atọ e wepụrụ, a napụrụ ihe a na-eme kwa ụbọchị, ntughari Clovis na iwu Justinian hà nhata nzọụkwụ asatọ n’ozuzu ha, nke na-akọwa ngagharị usoro alụmdi na nwunye, ma n’ikpeazụ, alụmdi na nwunye ahụ n’onwe ya.
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.
N’afọ 1798, France, bụ ike ahụ nke nọchiri anya ndị eze iri nke Europe, nke tinyere ọchịchị popu n’ocheeze n’afọ 538, wepụrụkwa ọchịchị popu n’otu ocheeze ahụ. Alụmdi na nwunye nkwekọrịta alpha nke a nọchiri anya ya n’akụkọ ihe mere eme site n’afọ 538 ruo 1798 na-anọchite anya alụmdi na nwunye nkwekọrịta omega nke ike popu na ndị eze iri nke Mkpughe iri na asaa. Usoro njem alụmdi na nwunye ahụ site n’afọ 496 ruo 538 na-anọchite anya nzọụkwụ asatọ nke kwekọrọ na ndị isi ala asatọ ikpeazụ nke United States. Clovis na France bụ ihe nnọchianya nke ndị eze iri nke Europe. Ha na-anọchite anya United States nke ga-abụ eze kasịnụ nke ndị eze iri nke Mkpughe iri na asaa n’iwu Ụka gbasara Sọnde nke na-abịa n’oge na-adịghị anya.
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.
Alụmdi na nwunye nkwekọrịta ise ndị gara aga nke Daniel iri na otu kwekọrọ na alụmdi na nwunye nkwekọrịta nke isii na nke ikpeazụ nke ụbọchị ikpeazụ. Alụmdi na nwunye nkwekọrịta alfa na omega nke ugwu na ndịda na-akọwa nwunye si n’ndịda dịka alfa, ebe omega bụ nwunye si n’ugwu. N’alụmdi na nwunye nkwekọrịta nke Rom ndị ọgọ mmụọ, e nyere nwunye alfa si n’ọwụwa anyanwụ n’aka ọdịda anyanwụ, ma omega nke 313 bụ nwunye si n’ọdịda anyanwụ. A jikọtara alụmdi na nwunye anọ ahụ ọnụ n’amụma site na Cleopatra nke mbụ na Cleopatra nke ikpeazụ. Alụmdi na nwunye nkwekọrịta ihe nnọchianya nke Rom ndị popu nọchitere anya nwoke-alụ nwaanyị dịka eze kacha elu nke njikọ amụma nke ndị eze iri na-alụkọ nwunye ha—nwanyị uhie uhie nke Rom. Ọ bụ eze kacha elu nke ndị eze iri ahụ mere ịgba alụkwaghịm ahụ n’afọ 1798.
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.
Alụmdi na nwunye nkwekọrịta nke 313 na-anọchi anya alụmdi na nwunye nkwekọrịta ikpeazụ nke ike papal ya na United States—eze kasị pụta ìhè n’ime ndị eze iri nke Mkpughe iri na asaa; ike nwere mpi abụọ nke a na-anọchite anya ya site n’ike nwere mpi abụọ nke France. Akụkọ ihe mere eme nke malitere na Clovis n’afọ 496 ma n’ikpeazụ duru gaa n’iwu Justinian n’afọ 533 na ịtọkwasị papacy n’ocheeze n’afọ 538, na-anọchi anya akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu Sunday.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.