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.
Ao amin’ny bokin’i Ezekiela, ny ‘fahirano’ an’i Jerosalema no ‘famantarana’ izay fitsapana handraisana fanapahan-kevitra ny amin’ny anjarantsika mandrakizay, satria izany no manamarika ny fiforonan’ny sarin’ilay bibidia.
“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. …
“Nasehon’ny Tompo tamiko mazava tsara fa ny sarin’ilay bibidia dia hiorina alohan’ny hifaranan’ny fotoam-pahasoavana; fa izy no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjara mandrakizainy. …”
“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.
“Ity no fizahan-toetra tsy maintsy hodiavin’ny olon’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra manaporofo ny tsy fivadihany amin’Andriamanitra amin’ny fitandremana ny lalàny sy ny fandavany tsy hanaiky sabata sandoka dia hijoro eo ambanin’ny fanevan’i Jehovah Tompo Andriamanitra, ka handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady dia handray ny mariky ny bibidia.” 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.
Ny Kristiana izay nandositra an’i Jerosalema tamin’ilay “famantarana” nentin’i Cestius dia nanao izany satria efa nampitandremana mialoha izy ireo ary nahafantatra ilay “famantarana” rehefa tonga izany. Ny fahafantarana ny fiforonan’ny sarin’ilay bibidia dia ny fahafantarana ireo “zava-mitranga”, ireo “fiomanana” ary ireo “hetsika” izay mitarika ho amin’ny lalàn’ny Alahady. Ireo singa ara-paminaniana mandrafitra ilay “famantarana” dia tsy maintsy takarina mialoha ny hisehoan’ilay famantarana. Rehefa nanomboka ny fahirano i Cestius dia efa tara loatra ny hianarana izay atao hoe famantarana.
“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.
“Efa mandroso sahady ny fanomanana, ary misy hetsika atao, izay hiafara amin’ny fanaovana sary ho an’ilay bibidia. Hisy toe-javatra hiseho eo amin’ny tantaran’ny tany izay hanatanteraka ny faminanian’ny faminaniana ho an’ireto andro farany ireto.” Review and Herald, 23 Aprily 1889.
Preparations, Movements and Events
Fiomanana, Hetsika ary Zava-mitranga
The “preparations,” “movements” and “events” must be recognized in advance of the test.
Ny “fiomanana”, “hetsika” ary “zava-mitranga” dia tsy maintsy fantarina mialoha ny fitsapana.
“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.
“Izay rehetra efa nofaritan’Andriamanitra teo amin’ny tantara ara-paminaniana fa ho tanteraka tamin’ny lasa dia efa tanteraka, ary izay rehetra mbola ho avy araka ny filaharany dia ho tonga. Daniela, mpaminanin’Andriamanitra, mijoro eo amin’ny toerany. Jaona mijoro eo amin’ny toerany. Ao amin’ny Apokalypsy ny Liona avy amin’ny firenen’i Joda no nanokatra tamin’ireo mpianatra ny faminaniana ny bokin’i Daniela, ka amin’izany dia Daniela mijoro eo amin’ny toerany. Mitondra ny fanambarany izy, dia izay nambaran’ny Tompo taminy tamin’ny fahitana momba ireo zava-mitranga lehibe sy manetriketrika izay tsy maintsy ho fantatsika eo am-pijoroantsika eo amin’ny tokonam-baravaran’ny fahatanterahany mihitsy.”
“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.
“Amin’ny tantara sy ny faminaniana dia asehon’ny Tenin’Andriamanitra ny fifandirana naharitra ela teo amin’ny fahamarinana sy ny fahadisoana. Mbola mitohy izany fifandirana izany. Izay zavatra efa nisy dia haverina indray.” Selected Messages, boky 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.
Isika dia “tsy maintsy mahalala” “ireo zava-mitranga lehibe sy manetriketrika eo am-pitsanganantsika eo amin’ny tokonam-baravaran’ny fahatanterahan’izany mihitsy.” Ny tokonam-baravarana dia manondro ny filàntsika hahatakatra mialoha ireo zava-mitranga alohan’ny hahatanterahany.
“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.
“Kanefa ny tsipika hentitra voasoritrin’ny pensilihazo ara-paminaniana dia mampiseho fiovana eo amin’ity sehatra milamina ity. Ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry dia miteny amin’ny feon’ny dragona, ary ‘mampihatra ny fahefana rehetra an’ilay bibidia voalohany eo anatrehany.’ Ny fanahin’ny fanenjehana izay nasehon’ny fanompoan-tsampy sy ny fahefana papaly dia mbola haseho indray. Ny faminaniana dia manambara fa ity hery ity dia hilaza ‘amin’izay mitoetra ambonin’ny tany mba hanao sary ho an’ilay bibidia.’ [Apokalypsy 13:14.] Ny sary dia atao ho an’ilay bibidia voalohany na bibidia tahaka ny leoparda, izay ilay aseho ao amin’ny hafatry ny anjely fahatelo. Amin’ity bibidia voalohany ity no anehoana ny Fiangonana Romanina, rafitra ara-pivavahana mitafy fahefana sivily, manana fahefana hanasazy izay rehetra tsy mitovy hevitra aminy. Ny sary ho an’ilay bibidia dia maneho rafitra ara-pivavahana hafa mitafy fahefana mitovitovy amin’izany. Ny fananganana io sary io dia asan’ilay bibidia izay ny fiakarany amim-pilaminana sy ny fanambaràny malefaka no mahatonga azy ho tandindona tena miavaka an’i Etazonia. Eto no ahitana ny sarin’ny fahefana papaly. Rehefa ny fiangonan’ny tanintsika, miray amin’ireo teboka amin’ny finoana izay iraisany, no hampiasa ny heriny hitaomana ny Fanjakana hampihatra ny didiny sy hanohana ny rafitra iorenany, dia amin’izany no hahatonga an’i Amerika Protestanta hamorona sary an’ilay ambaratongam-pitondrana romanina. Amin’izay dia hotafihin’ny fanenjehana ny tena fiangonana, tahaka ny nanjo ny vahoakan’Andriamanitra fahiny. Saika isaky ny taonjato dia samy ahitana ohatra ny amin’izay azon’ny firehana tsy handefitra sy ny lolompo atao, eo ambanin’ny filazana fa manompo an’Andriamanitra amin’ny fiarovana ny zon’ny Fiangonana sy ny Fanjakana. Ny fiangonana protestanta izay nanaraka ny dian’i Roma tamin’ny fanaovany firaisana amin’ny fahefana araka izao tontolo izao dia naneho faniriana mitovy amin’izany koa, dia ny hametra ny fahafahan’ny fieritreretana. Tamin’ny taonjato fahafito ambin’ny folo dia mpitandrina tsy nanaraka ny fombafomba napetraka an’arivony no nijaly teo ambanin’ny fitondran’ny Fiangonan’i Angletera. Ny fanenjehana dia manaraka mandrakariva ny fanavakavahana ara-pivavahana ataon’ny fitondrana sivily.” 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.
Ny fananganana ny sarin’ilay bibidia dia tanterahina voalohany any Etazonia, ary aorian’izany dia maneran-tany.
“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.
“Hanaraka ny ohatry ny Etazonia ny firenena vahiny. Na dia izy aza no mitarika ny lalana, dia mbola ho tonga amin’ny vahoakantsika any amin’ny faritra rehetra eran-tany ihany izany krizy izany.” Testimonies, boky faha-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.
Ny Didin’i Milan tamin’ny taona 313 no maneho ny fiantombohan’ny fananganana, ary koa mamantatra ilay varavarana mihidy ho an’ny Advantista mitandrina ny andro fahafito. Konstantina avy any andrefana sy Lisinio avy any atsinanana dia nampifandray fanambadiana fifanarahana tamin’ilay Didy, raha nomen’i Konstantina an’i Constantia, anabaviny iray ray taminy, ho an’i Lisinio tao amin’ilay fanambadiana fifanarahana fahefatra voasolo tena ao amin’ny tsipika ara-paminaniana amin’ireo fanambadiana fifanarahana enina ao anatin’ny tantara ara-paminanian’i Daniela toko faha-iraika ambin’ny folo. Ny roa voalohany dia nifandray tamin’ny ady teo amin’ny avaratra sy ny atsimo, ny roa manaraka dia ady an-trano teo amin’ny atsinanana sy ny andrefana, ary ny roa farany dia fanambadiana an’ohatra maneho ny fahefan’ny fiangonana papaly sy ny fahefan’ny fanjakana.
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 dia nanaisotra an’i Laodice I vadiny mba hanambady an’i Berenice, andriambavy Ptolemaika (zanakavavin’i Ptolemy II), tokony ho tamin’ny taona 252 tal. J.K. Ny fanambadiana natao ho fifanekena tao amin’ny Fanjakana Seleokida dia notanterahina teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo; fa ny fanambadiana natao ho fifanekena tamin’ny taona 313 kosa dia teo amin’ny amperoran’ny atsinanana sy ny amperoran’ny andrefana.
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.
Ny fanambadiana fifanekena nataon’i Antiochus II Theos tamin’ny 252 tal. J.K. no naneho ny fiandohan’ny Fanjakana Seleokida, izay tonga tamin’ny famaranana azy amin’ny maha-fanjakana azy ao amin’ilay tantara aseho ao amin’ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ao amin’ny tantara farany momba ny fanjakana Seleokida dia nisy fanambadiana fifanekena iray hafa koa notanterahin’i Antiochus III Lehibe, raha nomeny an’i Ptolemaiosy V ny zanany vavy, Cleopatra I Syra, (ilay Cleopatra voalohany indrindra amin’ny tantara ara-paminaniana) tamin’ny 193 tal. J.K. Tamin’izany fotoana izany dia tokony ho 16 taona teo ho eo i Ptolemaiosy V ary tokony ho 10 taona teo ho eo i Cleopatra I Syra. Ny fanambadian’izy ireo dia fifanarahana ara-diplaomatika taorian’ny ady siriana fahadimy. Ilay fanambadiana fifanekena alpha teo amin’ny mpanjakan’ny avaratra sy ny atsimo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia nanamarika ny fiafaran’ny ady siriana faharoa.
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.
Ny Kleopatra farany amin’ny tantara ara-paminaniana dia nifandray tamin’i Julius Kaisara sy, tatỳ aoriana, tamin’i Marka Antonio. Taorian’ny namonoana an’i Julius Kaisara tamin’ny 44 tal. J.K., dia natsangana tamin’ny 43 tal. J.K. ny Triomvirà faharoa. Lehilahy telo no namorona izany triomvirà izany, ary rehefa noroahin’i Oktaviano hiala tamin’ilay firaisana telo sosona ny iray tamin’ireo telo ireo, dia i Marcus Lepidus, dia nisy fifanandrinana ho amin’ny fahefana teo amin’i Marka Antonio avy any atsinanana sy Oktaviano avy any andrefana. Tany Brundisium, tamin’ny 40 tal. J.K., dia nisy fifanarahana natao teo amin’ireo mpifaninana avy any atsinanana sy andrefana. Tafiditra tao amin’ilay fifanarahana ny fanambadian’i Octavia, anabavin’i Oktaviano, tamin’i Marka Antonio. Tsy naharitra ilay fifanarahana sy ilay fanambadiana niaraka taminy, ary rehefa nifandray tamin’i Kleopatra i Marka Antonio, dia nisaraka tamin’i Octavia izy tamin’ny 32 tal. J.K. Tamin’ny adin’i Actium tamin’ny 31 tal. J.K., dia natambatra ho hery tokana ny fanjakana avy any atsinanana sy andrefana, ary taorian’izany Oktaviano dia tonga Aogosto Kaisara, tandindon’ny tampon’ny voninahitra sy ny herin’i Roma.
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.
Araka ny faminaniana, ny fanambadiana fanekena voalohany ao amin’ny Daniela toko fahiraika ambin’ny folo dia teo amin’ny mpanjakan’ny avaratra sy ny atsimo, ho ezaka hampitsaharana ny fifandrafiana teo amin’ireo andaniny roa niady mafy mba hanarenana indray ny fanjakan’i Aleksandra Lehibe. Io fanambadiana fanekena voalohany teo amin’ny Seleokida sy ny Ptolemaiosy tany Egypta io no fanambadiana fanekena alfa an’ny fanjakana Seleokida sy Ptolemaika, izay tandindon’ny fanambadiana fanekena omega teo amin’ireo hery roa ireo ihany. Tamin’ilay fanambadiana fanekena farany, na omega, dia i Kleopatra voalohany indrindra, na alfa, eo amin’ny tantaran’i Egypta no tonga rohy ara-paminaniana mankany amin’i Kleopatra farany, na omega; izay ny fifandraisany tamin’i Marka Antonio no lasa teboka anondroana ny fisarahan’i Oktavia sy Marka Antonio. Io fisaraham-panambadiana io no nanamarika ny fiverenan’ny fifandrafiana teo amin’i Marka Antonio avy any atsinanana sy Oktaviano avy any andrefana, izay nifarana tamin’ny ady tao Aktioma tamin’ny taona 31 tal. J.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.
Ny fanambadiana fifanarahana tao Brundisium tamin’ny 40 talohan’i Kristy no fanambadiana fifanarahana alfa tamin’ny tolona teo amin’ny atsinanana sy andrefana, tahaka ny naha-alfa ny fanambadiana fifanarahana nataon’i Laodice sy Antiochus II Theo tamin’ny tolona teo amin’ny avaratra sy atsimo. Ny fanambadiana fifanarahana tamin’ny 313 no omega mifanandrify amin’ilay fanambadiana fifanarahana alfa nataon’i Marka Antonio sy Octavia, tahaka ny naha-fanambadiana fifanarahana omega ny fanambadiana nifanaovan’i Ptolemaiosy V sy Cleopatra I Syra ho an’ny fanjakana avaratra sy atsimo. Ireo fanambadiana fifanarahana telo izay nitarika ho amin’ilay fanambadiana fifanarahana omega tamin’ny 313 dia mifanaraka avokoa, ary manome vavolombelona telo momba ireo toetra ara-paminaniana mifandray amin’ny Didin’i Milan. Miaraka amin’izany, ireo fanambadiana fifanarahana ara-bakiteny efatra momba ny atsinanana, andrefana, avaratra ary atsimo dia mifanaraka amin’ireo fanambadiana fifanarahana an’ohatra roa momba ny fahefana papaly.
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.
Tamin’ny taona 496, i Clovis mpanjakan’ny Franks dia nanambady an’i Clotilda. I Clotilda dia andriambavy burgondiana, zanakavavin’i Mpanjaka Chilperic II avy any Burgundy. Taorian’ny namonoana ny rainy sy ny reniny nandritra ny adim-pahefana tao amin’ny fianakaviana, dia niaina teo ambany fiarovan’ny dadatoany izy, talohan’ny nanolorana azy ho vady ho an’i Clovis I, mpanjakan’ny Franks, tamin’ny taona 493. Katolika izy, izany hoe, nifikitra tamin’ny finoana niseana/ôrtôdôksa an’ny Fiangonana Romanina. Izany no nampiavaka azy tamin’ny fianakaviam-panjaka jermanika maro hafa tamin’izany andro izany, izay Kristiana ariana. Katolika ny reniny Caretena, ary tao anatin’izany finoana izany no nanabeazana an’i Clotilda. Tsaroana izy noho ny fanohizany tsy an-kijanona nampirisika an’i Clovis handao ny fanompoan-tsampy ka handray ny batisa katolika, ary taorian’izany dia anisan’ny zava-nitranga manan-danja indrindra teo amin’ny tantara voalohan’i Frantsa sy ny antsoina hoe Kristianisma tandrefana ny fibebahany tamin’ny taona 496.
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.
Nivoady i Clovis fa raha mandresy amin’ny ady tao Tolbiac izy dia hiova ho amin’ny finoana katolikan’i Clotilda ary hatao batisa. Novonoina ny mpanjakan’ny Alemanni, rava ny tafiny, ary nandresy ny Franks. Taorian’ny fandresena dia nokarakarain’i Clotilda mba hampianatra an’i Clovis ny Eveka Remigius avy any Reims, ary natao batisa izy (araka ny lovantsofina tamin’ny Andro Krismasy 496), niaraka tamin’ny arivo maro tamin’ireo miaramilany.
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?”
I Clovis dia mpanjakan’ny Franks, izay amin’ny fiteny maoderina dia mpanjakan’i Frantsa. Izy no tonga voalohany tamin’ireo mpanjakan’i Eoropa izay hiala amin’ny fivavahana jentilisa nony farany ka hitodika ho amin’ny Katolisisma. Noho izany antony izany, i Clovis dia heverina ho “lahimatoa zanaky ny Fiangonana Katolika”, ary i Frantsa kosa antsoina hoe “zanakavavy lahimatoan’ny Fiangonana Katolika.” Tamin’ny taona 1980, raha nitsidika an’i Frantsa ny papa Joany Paoly II, dia nanontany izy hoe: “Ry Frantsa, zanakavavy lahimatoan’ny Fiangonana, mahatoky amin’ny batisa natao taminao va ianao?”
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.
Ny fiovan’i Clovis ho amin’ny Katôlisma Nicéenne dia manamarika ny fiandohan’ny filaharana ara-panoharana ho amin’ny fanambadiana, izay hitarika ho amin’ilay fanambadiana ara-panoharana niorina tamin’ny fifanekena tamin’ny taona 538. Ilay fanambadiana ara-panoharana niorina tamin’ny fifanekena teo amin’i Clovis sy ilay vehivavy janga izay mijangajanga amin’ny mpanjakan’ny tany dia nasehon’ireo fanambadiana efatra niorina tamin’ny fifanekena teo aloha ao amin’ny Daniela toko fahairaika ambin’ny folo. I Clovis no mpanjaka eoropeana voalohany nanome fanohanana ara-tafika sy ara-toekarena ho an’ny fiangonana romana, ary noho izany dia aseho ao anatin’ny tantara ao amin’ny Daniela toko fahairaika ambin’ny folo i Clovis.
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.
Ary hisy sandry hijoro eo anilany, ka handoto ny fitoerana masina mafy orina izy, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana izay mahatonga fandravana. Daniela 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.
I Clovis tamin’ny taona 496 no manamarika ny fiandohan’ny rafitra ara-politika eoropeana izay “hitsangana” hanampy ny fahefam-papa teo am-pisandratany ho amin’ny hery. Izany no manamarika ny fiandohan’ny filaharan’ny fampakarambady ara-tandindona. Ny “sandry” resahin’ilay andininy koa dia handoto ny “toeran’ny fitoerana masina misy hery,” izay, ho an’i Roma jentilisa sy i Roma papaly, dia ny tanànan’i Roma.
Two Sanctuary's
Toerana Masina roa
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.
Misy teny hebreo roa samy hafa ao amin’ny bokin’i Daniela izay adika hoe “toerana masina.” Ny teny hebreo hoe ‘miqdash’ sy ‘qodesh’ dia samy adika hoe “toerana masina,” kanefa ny qodesh dia tsy afaka maneho afa-tsy zavatra masina, fa ny miqdash kosa dia afaka maneho na toerana masina na toerana tsy masina—araka izay faritan’ny votoatin-kevitra misy azy.
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.
Ny “toerana masina iankinan’ny hery” ao amin’ny andininy faha‑iraika amby telopolo dia ‘miqdash’, ary maneho ny fitoerana masina iankinan’ny herin’i Roma, izay ho an’i Roma jentilisa sy i Roma papaly dia ny tanànan’i Roma. Hatramin’ny adin’i Actium, rehefa nampiray ny fanjakana i Octavian, dia tsy azo resena i Roma jentilisa nandritra ny enimpolo amby telon-jato taona (fotoana iray), ho fahatanterahan’ny andininy faha‑efatra amby roapolo ao amin’ny Daniela iraika ambin’ny folo.
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.
Hiditra amim-pilaminana izy, na dia ao amin’ny tany lonaka indrindra amin’ny faritany aza; ary hanao izay tsy nataon’ny razany, na ny razamben’ny razany izy; hampiely eo aminy ny babo sy ny fandrobana ary ny harena izy; eny, hikasa ny teti-dratsiny hanohitra ny fiarovana mafy aza izy, nefa mandritra ny fotoana ihany. Daniela 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.
Rehefa nanjaka avy tao amin’ny tanànan’i Roma i Roma jentilisa dia tsy azo resena izy; fa rehefa nafindran’i Constantin ho any Constantinople ny renivohitra tamin’ny taona 330, dia tanteraka ny “fotoana” ao amin’ny andininy fahefatra amby roapolo. Rehefa noroahina hiala tao an-tanàna ny farany tamin’ireo tandroka telo (ny Goths) ao amin’ny Daniela toko faha-7, dia nandray ny seza fiandrianana tamin’ny fomba ara-paminaniana i Roma papaly ho fanjakana fahadimin’ny faminanian’ny Baiboly tamin’ny taona 538. Nanao fahirano an’i Roma ny Goths, nefa nony farany dia nihemotra izy ireo, raha i Belsarius, jeneraly niasa ho an’i Justinien, no niantoka ny tanàna. Avy eo ny fiangonana romana dia nanapaka tamim-piandrianana ambony indrindra nandritra ny enimpolo amby roanjato sy arivo taona, mandra-panalan’i Napoléon ny papa sy nampanaovany sesitany azy tamin’ny taona 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.
Roma, “ny fitoerana masina mahery” dia “voaloto,” (ny hoe voaloto, midika hoe ‘naratra na levona’), tamin’ny alalan’ireo “sandry” avy amin’ny ady mitohy namely ny tanàna, izay aseho indrindra amin’ireo trompetra efatra voalohany ao amin’ny Apokalypsy toko faha-valo.
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.
Ny tantara izay nanaraka hatramin’ny taona 496 no ho vavolombelon’ny fandotoana ny tanànan’i Roma, raha niova avy tamin’ny hery sy ny voninahitry ny fanjakana romana ho amin’ny hery sy ny voninahitry ny fanjakana katolika romana izy. Ireo sandry ireo dia hanaisotra ny fivavahan’ny fanompoan-tsampy, izay asehon’ny teny hoe “isan’andro” ao amin’ilay andalan-teny, rehefa nanaiky ny fivavahan’ny Katolisisma Niseana izy ireo.
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.
Tamin’ny ady tao Vouillé, i Clovis dia nandresy ny Visigota Ariana teo ambany fitarihan’i Alaric II ary naka an’i Aquitaine. Taorian’izany fandresena izany, tamin’ny taona 508, ny amperora tatsinanana Anastasius I (tao Constantinople) dia nanome voninahitra an’i Clovis noho ny fandreseny ny Visigota. Lazain’i Gregory avy any Tours fa nandefa ny taratasy ofisialiny ho an’i Clovis i Anastasius ka nanendry azy ho konsily. Tao Tours, tao amin’ny fiangonan’i Masindahy Martin, i Clovis dia nitafy akanjo lava volomparasy sy kapaoty, nametraka diadema teo an-dohany, nivoaka nitaingina soavaly, ary nanaparitaka volamena sy volafotsy ho an’ny vahoaka. Lazain’i Gregory fa hatramin’izany andro izany dia noarahabaina ho konsily izy ary neken’ny amperora romana fa i Clovis dia mpanjaka kristiana ara-dalàna tany andrefana. Nomena valisoa izy noho ny namotehany ny Visigota Ariana, izay notoherin’i Constantinople koa. Ny taona 508 no taona nanomezan’ny amperora tatsinanana voninahitra ampahibemaso ny mpanjaka franka katolika—fiangonana, fandresena ary fahamarinan-toetra romana tao anatin’ny sehatra iray. Ny taona 508 no taona nijoroan’ny fanjakana franka katolika ho hery katolika manjaka tao Gaul taorian’ny nandravany ny fanapahan’ny Visigota Ariana. I Clovis no mpanjaka baribariana lehibe voalohany niady ho an’ny Katolisisma Nikeana nanohitra ireo fanjakana Ariana, ary noho izany dia izy no santatra maneho ny anjara toeran’i Frantsa amin’ny maha-“zanakavavy lahimatoa an’ny Fiangonana” azy. I Clovis dia maneho ny vanim-potoana manomboka amin’ny 496 ka hatramin’ny 508 ary izy no marika alfa amin’ilay fanekem-panambadiana ara-tandindona. Ny telopolo taona manomboka amin’ny 508 ka hatramin’ny 538 kosa dia asehon’i Justinian, izay marika omega amin’ilay filaharana.
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.
Tamin’ny taona 538, ny “sandry” no nametraka ny fahefan’ny papa teo ambonin’ny seza fiandrianan’ny tany nandritra ny 1260 taona. Tamin’izay no nahatanteraka tanteraka ilay fanambadiana ara-panekena an’ohatra, teo amin’ny famaranana ny filaharana fampakaram-bady izay efa natomboka tamin’ny 496. Tamin’ny 1798, ilay fanambadiana ara-panekena izay efa natomboka teo amin’ny papa tao Roma sy Clovis avy any Frantsa dia nofoanana, rehefa nisaraka tamin’ny fahefana papaly i Napoleon avy any Frantsa tamin’ny nampanaovany ny jeneraly tao aminy hisambotra ny papa.
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.
Ny fanambadiana ara-panekena papaly ara-panoharana alfa, izay efa nanomboka ny filaharany amin’ny fanambadiana tamin’ny 496, dia nohamafisina tamin’ny lalàn’ny Alahady tamin’ny 538, ary taorian’izany dia nofoanana tamin’ny 1798, tahaka ny fanambadiana ara-panekena hafa rehetra ao amin’i Daniela iraika ambin’ny folo. Ny Apokalypsy dia manampy amin’ny fifandraisana ara-panambadian’ny papaly eo amin’ireo mpanjakan’i Eoropa sy ireo papa katolika, fa ny dragona ao amin’ny Apokalypsy roa ambin’ny folo dia sady Satana no ireo mpanjakan’i Roma jentilisa.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Noho izany, na dia i Satana aza no asehon’ilay dragona indrindra indrindra, dia tandindon’i Roma jentilisa koa izy, amin’ny heviny faharoa.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Ao amin’ny Apokalypsy dia mampahafantatra antsika i Jaona ny zavatra telo nomen’ny mpanjaka (ilay dragona) ho an’ilay bibidia avy any an-dranomasina, dia ny Katolisisma.
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.
Ary ilay bibidia izay hitako dia tahaka ny leoparda, ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ilay dragona no nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 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.
Tamin’ny 496, ny mpanjakan’i Eoropa dia nanomboka nanome ny bibidia papaly ny “heriny”, araka ny anehoan’izany ny tanjany ara-tafika sy ny fanohanany ara-toekarena. Efa nafindrany tany Constantinople tamin’ny 330 ny renivohitry ny fanjakany, ka navelany ho “seza” iorenan’ny fahefana papaly ny tanànan’i Roma. Ny “sandry” taorian’izany dia nanondro ny fiangonana papaly ho lohan’ny fiangonana rehetra tamin’ny 533, tamin’ny alalan’ny didin’i Justinian. Tafiditra tao anatin’izany didy izany ny fampiasana ny heriny ara-tafika hanenjehana izay nofaritan’ny papa ho mpivadi-pinoana, ka napetrany teo an-tanan’ny papa ny “fahefany” sivily.
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.
Ny fanambadiana ara-panekena alfa teo amin’ny papa sy ny mpanjakan’i Eoropa dia nanomboka tamin’i Clovis tamin’ny taona 496. Tamin’ny taona 508, ny fanompoan-tsampy, izay fivavahana ara-dalàna tao amin’ilay fanjakana, dia nafoy ka nosoloina ny fivavahan’ny Katôlika Niseana. Tamin’ny taona 533, i Justinian dia nanambara ny papa ho lohan’ny fiangonana rehetra, ary nanolotra ny fahefana ara-dalàn’ny seza fiandrianany avy ho an’ny hery papaly.
The Alpha and Omega Seat
Ny Sezan’i Alfa sy 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.
Tamin’ny taona 330, ny tanànan’i Roma dia navela teo an-tanan’ny fiangonana romana, izay hitoerany mandra-paharingany ao amin’ny farihy afo amin’ny fiavian’i Kristy fanindroany. Tamin’ny taona 538, dia napetraka tamin’ny fomba ofisialy indray teo ambonin’ny seza fiandrianana papaly izy, ka izany no mampahafantatra ny tantara nanomboka tamin’ny 330 ka hatramin’ny 538 ho vanim-potoana ara-paminaniana izay manomboka amin’ny seza alfa ary mifarana amin’ny seza omega. Io vanim-potoana io dia maneho ny fiafaran’ny fanjakana fahefatra amin’ny faminanian’ny Baiboly (Pergamos) ho toy ny faharavana miandalana izay nanomboka tamin’ny 330 ary nifarana tamin’ny 538 tamin’ny fahatongavan’i Thyatira. Na ny Roma tandrefana na ny Roma atsinanana dia samy nanohy ilay faharavana miadana taorian’ny 538, nefa ilay vanim-potoana dia nanomboka tamin’ny fanomezana ny seza, izay maneho ny tanànan’i Roma ho an’ny fahefana papaly tamin’ny 330, mandra-pahatongan’ilay seza ho tsy seza fiandrianana ambonin’ny tanàna fotsiny, fa ambonin’ny fanjakana izay asehon’ilay tanàna tamin’ny 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.
Ny taona 330 ka hatramin’ny 538 dia vanim-potoana ara-paminaniana voafaritra manokana izay mamaritra ireo dingana famantarana valo amin’ny fanomezan-kery ny fahefan’ny papasy. Ireo dingana valo ireo dia averina indray ao amin’ny fanasitranana ny ratra mahafaty nahazo ny papasy amin’ilay lalàna Alahady ho avy tsy ho ela.
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.
Ny voalohany tamin’ireo dingana valo dia ny fanolorana ny tanànan’i Roma ho an’ny fahefana papaly, ary ny dingana fahavalo kosa dia ny fanolorana ilay tanàna ho seza fiandrianan’ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly. Izany no mampahafantatra ny 538 ho seza, ary ho “dingana fahavalo, izay avy amin’ireo dingana fito teo aloha.” Ny dingana voalohany dia ny fanolorana ny seza ary ny dingana fahavalo dia ny fanolorana ny seza; koa ny dingana voalohany tamin’ny 330 no alfa ary ny 538 no omega. Seza roa, tandroka telo nesorina, ny fanompoam-pivavahana isan’andro nalaina, ny fiovan’i Clovis finoana ary ny didin’i Justinian dia mitovy amin’ny dingana valo manontolo izay mampahafantatra ny filaharan’ny fampakaram-bady, ary amin’ny farany dia ny fanambadiana.
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.
Tamin’ny taona 1798, i Frantsa, ilay fahefana izay naneho ireo mpanjaka eoropeana folo, izay nametraka ny fahefan’ny papa teo ambonin’ny seza fiandrianana tamin’ny 538, no nanala ny fahefan’ny papa hiala teo amin’io seza fiandrianana io indrindra. Ilay fanambadiana amin’ny alalan’ny fifanekena alfa, izay aseho ao amin’ny tantaran’ny 538 ka hatramin’ny 1798, dia tandindon’ny fanambadiana amin’ny alalan’ny fifanekena omega ataon’ny fahefan’ny papa miaraka amin’ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo. Ny filaharan’ny fanambadiana nanomboka tamin’ny 496 ka hatramin’ny 538 dia tandindon’ny dingana valo izay mifanaraka amin’ireo filoha valo farany tao Etazonia. I Clovis sy Frantsa dia tandindon’ireo mpanjaka eoropeana folo. Izy ireo dia maneho an’i Etazonia, izay ho tonga mpanjaka voalohany amin’ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.
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.
Ny fanambadiana dimy teo aloha natao noho ny fifanekena ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia mifanaraka amin’ilay fanambadiana fahenina sady farany amin’ny fifanekena amin’ny andro farany. Ny fanambadiana noho ny fifanekena, alfa sy omega, an’ny avaratra sy atsimo, dia manondro ny ampakarina avy any atsimo ho alfa, ary ny omega kosa dia ampakarina avy any avaratra. Ao amin’ireo fanambadiana noho ny fifanekena tamin’i Roma mpanompo sampy, ny ampakarina alfa avy any atsinanana dia nomena ny andrefana, ary ny omega tamin’ny 313 dia ampakarina avy any andrefana. Ireo fanambadiana efatra ireo dia ampifandraisin’ny faminaniana amin’i Kleopatra voalohany sy Kleopatra farany. Ny fanambadiana an’ohatra noho ny fifanekena tamin’i Roma papa dia naneho ny mpampakatra ho mpanjaka voalohany ao amin’ny firaisan-kina ara-paminaniana misy mpanjaka folo, miara-mitambatra amin’ny ampakariny—ilay vehivavy jaky ao Roma. Ny fisaraham-panambadiana dia notanterahin’ilay mpanjaka voalohany tamin’ireo mpanjaka folo tamin’ny 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.
Ny fanambadiana ara-panekena tamin’ny 313 dia maneho ny fanambadiana ara-panekena farany ataon’ny fahefan’ny papa amin’i Etazonia—ilay mpanjaka voalohany indrindra amin’ireo mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo; fahefana manana tandroka roa izay aloky ny fahefana manana tandroka roa ao Frantsa. Ny tantara izay nanomboka tamin’i Clovis tamin’ny 496 ka niafara tamin’ny didin’i Justinien tamin’ny 533 sy ny fampiakarana ny fahefan’ny papa teo amin’ny seza fiandrianana tamin’ny 538, dia maneho ny tantara hatramin’ny 1989 ka hatramin’ny lalàn’ny Alahady.
We will continue these things in the next article.
Hanohy ireo zavatra ireo isika ao amin’ny lahatsoratra manaraka.