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.
Mu gitabo cya Ezekiyeli, “kugotwa” kwa Yerusalemu ni cyo “kimenyetso” ari na cyo kigeragezo kizagenderwaho mu kugena iherezo ryacu ry’iteka ryose, kuko kigaragaza ishyirwaho ry’ishusho y’inyamaswa.
“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. …
“Uwiteka yanyeretse neza ko ishusho y’inyamaswa izaremwa igihe cy’igeragezwa kitararangira; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizashingirwaho. …
“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.
“Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ko ari indahemuka ku Mana bubahiriza amategeko yayo kandi banga kwemera Isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abemera guhara ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cya ya nyamaswa.” 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.
Abakristo bahunze i Yerusalemu ku “kimenyetso” cya Cestius, babikoze kuko bari baraburiwe mbere kandi bakamenya icyo “kimenyetso” igihe cyageraga. Kumenya ishingwa ry’igishushanyo cy’inyamaswa ni ukumenya “ibyabaye,” “imyiteguro,” n’“ingendo” biganisha ku itegeko ryo ku Cyumweru. Ibigize ubuhanuzi byubaka “ikimenyetso” bigomba gusobanuka mbere y’uko icyo kimenyetso kibaho. Igihe Cestius yatangiraga kugota, byari byakererewe kugira ngo bamenye icyo ikimenyetso cyari cyo.
“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.
“Ubu imyiteguro irimo gutera imbere, kandi ibikorwa birakomeje, bikazavamo kurema ishusho y’inyamaswa. Mu mateka y’isi hazabaho ibyabaye bizasohoza ibyahanuwe n’ubuhanuzi kuri iyi minsi y’imperuka.” Review and Herald, 23 Mata 1889.
Preparations, Movements and Events
Imyiteguro, Ingendo n’Ibyabaye
The “preparations,” “movements” and “events” must be recognized in advance of the test.
“Imyiteguro,” “ingendo” n’“ibyabaye” bigomba kumenyekana mbere y’ikigeragezo.
“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.
“Ibyo byose Imana yagaragaje mu mateka y’ubuhanuzi ko bigomba gusohora mu bihe byashize, byarasohoye; kandi n’ibizaza byose bizasohora mu buryo bwabyo bukurikirana. Daniyeli, umuhanuzi w’Imana, ahagaze mu mwanya we. Yohana ahagaze mu mwanya we. Mu Ibyahishuwe Intare yo mu muryango wa Yuda yafunguriye abigishwa b’ubuhanuzi igitabo cya Daniyeli, bityo Daniyeli akaba ahagaze mu mwanya we. Ahamya ubuhamya bwe, ari bwo Umwami yamuhishuriye mu iyerekwa bw’ibyabaye bikomeye kandi biteye uburemere, ibyo tugomba kumenya mu gihe duhagaze ku rugi rw’isohozwa ryabyo.”
“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.
“Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara yamaze igihe kirekire hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeje. Ibyabayeho bizongera kubaho.” Selected Messages, igitabo cya 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.
Tugomba “kumenya” “ibyabaye bikomeye kandi bikomeye cyane, uko duhagaze ku rugi nyakuri rw’isohozwa ryabyo.” Urugi rugaragaza ko dukeneye gusobanukirwa ibyo bintu mbere y’uko bisohora.
“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.
“Ariko imirongo ikarishye y’igikaramu cy’ubuhanuzi ihishura ihinduka muri iki gishushanyo cy’amahoro. Inyamaswa ifite amahembe asa n’ay’umwana w’intama ivuga n’ijwi ry’ikiyoka, kandi ‘ikoresha ubutware bwose bw’inyamaswa ya mbere imbere yayo.’ Umwuka wo gutoteza wagaragajwe n’ubupagani n’ubupapa uzongera guhishurwa. Ubuhanuzi butangaza ko ubu butware buzabwira ‘abatuye isi, ngo bakore igishushanyo cy’inyamaswa.’ [Ibyahishuwe 13:14.] Icyo gishushanyo gikorerwa inyamaswa ya mbere, ari yo imeze nk’ingwe, ari na yo yerekanwe mu butumwa bwa marayika wa gatatu. Iyi nyamaswa ya mbere ishushanya Itorero ry’Abaroma, umubiri w’idini wambitswe ubutware bwa leta, ufite ububasha bwo guhana abatayoboka bose. Igishushanyo cy’inyamaswa gishushanya undi mubiri w’idini wambitswe ubutware nk’ubwo. Iremwa ry’iki gishushanyo ni umurimo w’iyo nyamaswa izamuka mu buryo bw’amahoro kandi ikavuga amagambo yoroheje, bigatuma iba ikimenyetso gitangaje cya Leta Zunze Ubumwe za Amerika. Aha ni ho haboneka igishushanyo cy’ubupapa. Igihe amatorero yo mu gihugu cyacu, yishyize hamwe ku ngingo z’ukwizera ahuriraho, azakoresha ububasha ku butegetsi bwa leta kugira ngo bushyire mu bikorwa amategeko yayo kandi bushyigikire inzego zayo, ni bwo Amerika y’Abaporotesitanti izaba iremye igishushanyo cy’ubutegetsi bw’ikirengwe bw’Abaroma. Maze Itorero ry’ukuri rizibasirwa n’itotezwa, nk’uko ubwoko bwa kera bw’Imana bwabigenjweho. Hafi buri kinyejana gitanga ingero z’ibyo ubuhakanyi n’urwango bishobora gukora biyitwaje gukorera Imana mu kurinda uburenganzira bw’Itorero na Leta. Amatorero y’Abaporotesitanti yakurikiye mu ntambwe za Roma yishyira hamwe n’ububasha bw’isi yagaragaje icyifuzo nk’icyo cyo kugabanya umudendezo wo mu mutimanama. Mu kinyejana cya cumi na karindwi, ibihumbi by’ababwiriza batemeye guhuza n’amahame yashyizweho bababajwe n’ubutegetsi bw’Itorero ry’u Bwongereza. Iteka itotezwa rikurikira gutonesha idini gukozwe n’ubutegetsi bwa leta.” 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.
Ishyirwaho ry’igikoko ribanza gushingwa muri Leta Zunze Ubumwe za Amerika, hanyuma rikazashyirwaho no ku isi yose.
“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.
“Amahanga y’amahanga azakurikira urugero rwa Leta Zunze Ubumwe z’Amerika. Nubwo ari yo iyoboye mu kubimburira izindi, nyamara icyo kibazo gikomeye kimwe kizagera ku bwoko bwacu mu mpande zose z’isi.” 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.
Itegeko rya Milan ryo mu wa 313 rihagarariye itangizwa ry’ikorwa ry’ugushyiraho imiterere, kandi rinagaragaza n’urugi rufunze ku Badiventisti b’Umunsi wa Karindwi. Konstantini wo mu burengerazuba na Licinius wo mu burasirazuba bahuje n’Itegeko iryo sezerano ry’ubukwe, igihe Konstantini yahaga murumuna we bahuje se witwaga Constantia Licinius, ari bwo bukwe bwa kane bw’isezerano bugaragazwa mu murongo w’ubuhanuzi w’ubukwe butandatu bw’amasezerano buri mu mateka y’ubuhanuzi ya Daniyeli cumi na rimwe. Bubiri bwa mbere bwari bufitanye isano n’intambara zo hagati y’amajyaruguru n’amajyepfo, bubiri bwakurikiyeho bwari intambara z’abanyagihugu hagati y’uburasirazuba n’uburengerazuba, naho bubiri bwa nyuma ni ubukwe bw’ikigereranyo bw’ububasha bw’itorero rya gipapa n’ububasha bwa leta.
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.
Antiyokusi II Theosi yirukanye umugore we Laodike I kugira ngo arongore umwamikazi w’inkumi Berenike wo mu muryango wa Ptolemayo (umukobwa wa Ptolemayo II) ahagana mu mwaka wa 252 mbere ya Kristo. Ubukwe bw’amasezerano bw’Ubwami bw’Abaseluside bwakozwe hagati y’umwami w’amajyaruguru n’umwami w’amajyepfo, naho ubukwe bw’amasezerano bwo mu mwaka wa 313 bwari hagati y’umwami w’iburasirazuba n’umwami w’iburengerazuba.
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.
Ubushyingiranwa bw’amasezerano bwa Antiochus II Theos mu mwaka wa 252 mbere ya Kristo bwagereranyaga intangiriro y’Ubwami bw’Abaseluside bwageze ku musozo wabwo nk’ubwami mu mateka agaragazwa mu mirongo ya cumi kugeza kuri cumi na gatandatu yo muri Daniyeli cumi n’umwe. Mu mateka ya nyuma y’ubwami bw’Abaseluside, ubundi bushyingiranwa bw’amasezerano bwarangijwe na Antiochus III Mukuru, igihe yahaga umukobwa we Cleopatra I Syra, (ari we Cleopatra wa mbere cyane mu mateka y’ubuhanuzi) Ptolemy V mu mwaka wa 193 mbere ya Kristo. Icyo gihe Ptolemy V yari afite hafi imyaka 16, naho Cleopatra I Syra afite hafi imyaka 10. Ubukwe bwabo bwari ubwumvikane bwa dipolomasi nyuma y’intambara ya gatanu y’Abasiriya. Ubushyingiranwa bw’amasezerano bwa alfa hagati y’umwami wo mu majyaruguru n’uwo mu majyepfo muri Daniyeli cumi n’umwe bwari bwararanzwe n’iherezo ry’intambara ya kabiri y’Abasiriya.
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.
Klewopātira ya nyuma yo mu mateka y’ubuhanuzi yagiranye imikoranire na Yuliya Sezari, hanyuma nyuma yayo agirana na Mariko Antōni. Nyuma y’iyicwa rya Yuliya Sezari mu wa 44 Mbere ya Kristo, hatangijwe Ubutatu bw’Ubutegetsi bwa kabiri mu wa 43 Mbere ya Kristo. Abagabo batatu ni bo babugize, maze umwe muri abo batatu, Mariko Lepido, amaze kwirukanwa muri ubwo bumwe bw’abatatu na Oktaviyani, havuka urugamba rwo guhatanira ubutegetsi hagati ya Mariko Antōni wo mu burasirazuba na Oktaviyani wo mu burengerazuba. I Brundisiumu, mu wa 40 Mbere ya Kristo, habaye amasezerano hagati y’abo bahanganye bo mu burasirazuba no mu burengerazuba. Ayo masezerano yarimo ishyingiranwa hagati ya Oktaviya, mushiki wa Oktaviyani, na Mariko Antōni. Ayo masezerano n’ubwo bushyingiranwa byayaherekeje ntibyaramye, kandi nyuma y’uko Mariko Antōni agiraniye isano na Klewopātira, yirukanye Oktaviya mu wa 32 Mbere ya Kristo. Mu ntambara yo ku nyanja ya Akisiyumu mu wa 31 Mbere ya Kristo, ubwami bwo mu burasirazuba n’ubwo mu burengerazuba byahurijwe mu butegetsi bumwe, maze nyuma yaho Oktaviyani aba Awugusito Sezari, ikimenyetso cy’isonga ry’icyubahiro n’ububasha bw’Abaroma.
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.
Mu buryo bw’ubuhanuzi, ishyingiranwa rya mbere ry’amasezerano ryo muri Daniyeli 11 ryabaye hagati y’abami b’amajyaruguru n’ab’amajyepfo, mu kugerageza guhagarika ubugome hagati y’izo mpande zombi zari mu rugamba rwo kongera gusubizaho ubwami bwa Alegizanderi Mukuru. Iryo shyingiranwa rya mbere ry’amasezerano hagati y’Abaseluside n’Abatolome bo muri Egiputa ryari ishyingiranwa rya alufa ry’amasezerano y’ubwami bw’Abaseluside n’Abatolome, ryabaye ikigereranyo cy’ishingiranwa rya omega ry’amasezerano hagati y’izo mbaraga zombi z’izo nyine. Mu ishyingiranwa rya nyuma, ari ryo rya omega, Cleopatra wa mbere cyane, ari na we alufa mu mateka ya Egiputa, yabaye ihuriro ry’ubuhanuzi rigana kuri Cleopatra wa nyuma, ari we omega; uwo umubano we na Mariko Antonio wabaye ingingo yifashishijwe nk’indorerwaho ku byerekeye gatanya ya Oktaviya na Mariko Antonio. Iyo gatanya yaranzwe no kongera kubura ubugome hagati ya Mariko Antonio wo mu burasirazuba na Oktaviyani wo mu burengerazuba, bikaza kurangirira ku ntambara ya Aktiyumu mu mwaka wa 31 mbere ya Kristo.
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.
Ishyingiranwa ry’amasezerano ry’i Brundisium mu mwaka wa 40 mbere ya Kristo ryari ishyingiranwa ry’amasezerano rya alfa ry’urugamba rwagati y’iburasirazuba n’iburengerazuba, nk’uko ishyingiranwa ry’amasezerano rya Laodice na Antiochus II Theo ryari alfa y’urugamba rwagati y’amajyaruguru n’amajyepfo. Ishyingiranwa ry’amasezerano ryo mu mwaka wa 313 ryari omega ku ishyingiranwa ry’amasezerano rya alfa rya Mark Antony na Octavia, nk’uko ishyingiranwa ry’amasezerano hagati ya Ptolemy V na Cleopatra I Syra ryari ishyingiranwa ry’amasezerano rya omega ry’ubwami bw’amajyaruguru n’ay’amajyepfo. Ishyingiranwa ry’amasezerano uko ari gutatu ryagejeje ku ishyingiranwa ry’amasezerano rya omega ryo mu mwaka wa 313 ryose rirahuzwa, kandi ritanga abagabo batatu bo guhamya ibiranga ubuhanuzi bifitanye isano n’Iteka rya Milan. Hamwe, ayo mashyingiranwa ane nyakuri y’amasezerano y’iburasirazuba, iburengerazuba, amajyaruguru n’amajyepfo arahuzwa n’amashyingiranwa abiri y’ikigereranyo ya papa.
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.
Mu mwaka wa 496, Klovisi, umwami w’Abafuranki, yari yarashakanye na Klotilda. Klotilda yari umwamikazi w’umukobwa w’Umuburugundi, umukobwa wa Chilperiki wa II, umwami w’u Buru-gundi. Se na nyina bamaze kwicwa mu ntambara y’ubutegetsi yo mu muryango, yabayeho arinzwe na nyirarume, mbere y’uko ashyingirwa Klovisi wa I, umwami w’Abafuranki, mu mwaka wa 493. Yari Umugatolika, ni ukuvuga ko yakomezaga ku kwizera kwa Nikeya/gatolika k’Itorero ry’i Roma. Ibyo byamutandukanyaga n’indi miryango myinshi y’abami b’Abadage bo muri icyo gihe, bari Abakristo b’Abariyani. Nyina, Karetena, yari Umugatolika, kandi Klotilda yakuriye muri uko kwizera. Azwiho guhora ahatira Klovisi kureka ubupagani no kwemera kubatizwa kwa gatolika; hanyuma uguhinduka kwe mu mwaka wa 496 kuba kimwe mu bintu by’ingenzi cyane mu mateka ya mbere y’u Bufaransa n’ay’Ubukristo bwo mu Burengerazuba bwiswe uko.
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.
Klovisi yasezeranye ko aramutse atsindiye ku rugamba rwa Tolbiac yahindukirira ukwizera gatolika kwa Klotilda kandi akabatizwa. Umwami w’Abalemani yarishwe, ingabo zabo ziratatana, maze Abafaranki baranesha. Nyuma y’intsinzi, Klotilda ategura ko Musenyeri Remigius wa Reims yigisha Klovisi, maze arabatizwa (nk’uko umuco ubivuga ku munsi wa Noheli mu mwaka wa 496), hamwe n’ibihumbi byinshi by’abarwanyi be.
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 yari umwami w’Abafaranga, ibyo mu mvugo y’iki gihe bikaba bisobanura umwami w’u Bufaransa. Yabaye uwa mbere mu bami b’u Burayi wagombaga kuzarangiza aretse idini rye rya gipagani, agahindukirira Gatolika. Ni yo mpamvu Clovis afatwa nk’“umwana w’imfura wa Kiliziya Gatolika,” kandi u Bufaransa bukitwa “umukobwa w’imfura wa Kiliziya Gatolika.” Mu mwaka wa 1980, igihe Papa Yohani Pawulo wa II yasuraga u Bufaransa, yarabajije ati: “Bufaransa, mukobwa w’imfura wa Kiliziya, uracyakomeje kuba indahemuka ku mubatizo wawe?”
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.
Iyobokamana rya Clovis akigira Gatolika wa Nikeya rigaragaza intangiriro y’urugendo rw’ikigereranyo rw’ubukwe rwari kuganisha ku bukwe bw’ikigereranyo bw’isezerano bwo mu 538. Ubukwe bw’ikigereranyo bw’isezerano hagati ya Clovis n’indaya isambana n’abami bo mu isi bwashushanyijwe mbere n’ubukwe bune bw’amasezerano bwabanje muri Daniyeli cumi n’umwe. Clovis ni we mwami wa mbere w’i Burayi wahaye itorero ry’Abaroma inkunga ya gisirikare n’iy’ubukungu, bityo Clovis akaba ahagarariwe muri ayo mateka ari muri Daniyeli cumi n’umwe.
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.
Kandi amaboko azahagarara ku ruhande rwe, kandi bazahumanya ubuturo bwera bw’imbaraga, kandi bazakuraho igitambo cya buri munsi, kandi bazashyiraho ikizira giteza umusaka. Daniyeli 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.
Klovisi mu wa 496 ni wo uranga itangiriro ry’inzego za politiki z’i Burayi “zihaguruka” kugira ngo zifashe ubupapa mu gihe bwazamukaga bugana ku butegetsi. Ni wo uranga itangiriro ry’urugendo rw’ubukwe rw’ikigereranyo. Kandi “amaboko” avugwa muri uwo murongo na yo yari kwanduza “aheranda h’imbaraga,” ari wo, ku Roma ya gipagani no ku Roma y’ubupapa, umujyi wa Roma.
Two Sanctuary's
Ahera Habiri
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.
Mu gitabo cya Daniyeli harimo amagambo abiri atandukanye y’Igiheburayo yahinduwemo “Ahera.” Amagambo y’Igiheburayo *miqdash* na *qodesh* yombi ahindurwa ngo “Ahera,” ariko *qodesh* ishobora gusa guhagararira ikintu cyera, naho *miqdash* ishobora guhagararira Ahera hera cyangwa Ahera hadahera—nk’uko bigenwa n’ibivugwa mu murongo.
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.
“Ubuturo bwera bw’imbaraga” buvugwa mu murongo wa mirongo itatu n’umwe ni *miqdash*, kandi bugereranya ubuturo bwera bw’imbaraga za Roma, ari bwo kuri Roma ya gipagani no kuri Roma ya gikipapa bwari umujyi wa Roma. Kuva ku ntambara ya Actium, igihe Octavian yahuzaga ubwami, Roma ya gipagani ntiyashoboraga kuneshwa mu gihe cy’imyaka magana atatu na mirongo itandatu (igihe kimwe), mu isohozwa ry’umurongo wa makumyabiri n’ine wa Daniyeli cumi n’umwe.
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.
Azinjira mu ituze no mu hantu h’amavuta henshi cyane h’intara; kandi azakora ibyo ba sekuru batakoze, cyangwa se ba sekuruza babo; azabagabanyiriza iminyago, n’ibyanyazwe, n’ubutunzi: koko azacura imigambi ye yo kurwanya ibihome bikomeye, ariko bizaba ari iby’igihe runaka. 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.
Igihe Roma ya gipagani yategekaga iri i Roma, yari idatsindwa; ariko igihe Konsitantino yimuriraga umurwa mukuru i Konsitantinopole mu mwaka wa 330, “igihe” kivugwa mu murongo wa makumyabiri na kane cyarasohoye. Igihe iya nyuma mu mahembe atatu (Abagoti) yo muri Daniyeli 7 yirukanwaga mu murwa, Roma ya gipapa yafashe intebe mu buryo bw’ubuhanuzi nk’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya mu mwaka wa 538. Abagoti bari bagose Roma, ariko amaherezo basubira inyuma ubwo Belisariyo, umugaba wa Yusitiniyani, yigaruriraga uwo murwa. Hanyuma Itorero ry’Abaroma ritegekana ububasha busesuye mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu kugeza ubwo Napoleoni yakuza papa ku butegetsi akamwohereza mu buhungiro mu mwaka wa 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, “Ubuturo bwera bw’imbaraga” bwarahumanyijwe, (guhumanywa, bisobanura “gukomeretswa cyangwa guseswa”), binyuze mu “maboko” y’intambara yakomeje kurwanywa uwo murwa, ihagarariwe mbere na mbere n’amakondera ane ya mbere yo mu Ibyahishuwe igice cya munani.
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.
Amateka yakurikiye kuva mu wa 496 gukomeza yabonye umujyi wa Roma wanduzwa ubwo wahindukaga uva ku mbaraga n’ikuzo by’ubwami bw’Abaroma ujya ku mbaraga n’ikuzo by’ubwami Gatolika bw’Abaroma. Ayo maboko yakuragaho idini ry’ubupagani, rigereranywa n’ijambo “buri gihe” muri uwo murongo, ubwo yakiraga idini rya Gatolika ya Nikeya.
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.
Mu ntambara ya Vouillé, Clovis yatsinze Abavizigoti b’Abariyani bayobowe na Alaric II maze yigarurira Aquitaine. Nyuma y’iyo ntsinzi, mu mwaka wa 508, umwami w’abami w’Iburasirazuba Anastasius I (i Constantinople) yahaye Clovis icyubahiro kubera gutsinda kwe Abavizigoti. Grégoire wa Tours avuga ko Anastasius yoherereje Clovis inyandiko ze zemewe ku mugaragaro zimugira konsuli. I Tours, mu rusengero rwa Mutagatifu Martin, Clovis yambaye ikanzu y’umutuku wa cyami n’umwitero, yambika ikamba ku mutwe, arasohoka agenda ku ifarashi, maze anyanyagiza rubanda zahabu n’ifeza. Grégoire avuga ko uhereye kuri uwo munsi yaramikiwe nka konsuli kandi ko umwami w’abami w’Abaroma yemeye ko Clovis yari umwami wa gikristo wemewe by’ukuri mu burengerazuba. Yahembwe kubera guca intege Abavizigoti b’Abariyani, abo na Constantinople yari irwanya. Umwaka wa 508 ni wo mwaka umwami w’abami wo mu Burasirazuba yahaye ku mugaragaro icyubahiro umwami w’Abafuranki gatolika—Itorero, intsinzi, n’ubwemewe bw’Abaroma bihurira mu ishusho imwe. Umwaka wa 508 ni wo mwaka ubwami bw’Abafuranki gatolika bwahagaze nk’ububasha gatolika bwiganje muri Galiya nyuma yo kumena ubutegetsi bw’Abavizigoti b’Abariyani. Clovis ni we mwami wa mbere ukomeye w’umunyamahanga warwaniye Gatolika ya Nikeya arwanya ubwami bw’Abariyani, bityo akaba urugero-mbanziriza rw’uruhare rw’Abafaransa nk’“umukobwa w’imfura w’Itorero.” Clovis agereranya igihe cyo kuva mu 496 kugeza mu 508 kandi ni we kimenyetso cya alufa cy’isezerano ry’ubukwe ry’ikigereranyo. Imyaka mirongo itatu kuva mu 508 kugeza mu 538 igereranwa na Justinian, ari we kimenyetso cya omega cy’umurongo ukurikirana.
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.
Mu wa 538, “amaboko” yashyize ububasha bwa papa ku ntebe y’ubwami bw’isi mu gihe cy’imyaka 1260. Ni bwo ishyingiranwa ry’isezerano ryo mu buryo bw’ikigereranyo ryuzurijwe ku musozo w’urugendo rw’ubukwe rwari rwaratangiye mu wa 496. Mu wa 1798, iryo shyingiranwa ry’isezerano ryari ryaratangijwe hagati ya papa w’i Roma na Clovis w’u Bufaransa, ryateshejwe agaciro igihe Napoleon w’u Bufaransa yatandukanyaga n’ububasha bwa papa, ategetse ko jenerali we afata papa akamujyana ari imbohe.
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.
Isezerano ry’ubukwe bw’ubutegetsi bwa gipapa ry’ikirango alpha, ryari ryaratangiye urugendo rw’ubukwe bwarwo mu mwaka wa 496, ryarangijwe no ku itegeko ryo ku Cyumweru mu mwaka wa 538, kandi nyuma yaho riseswa mu mwaka wa 1798, nk’uko byagendekeye andi yose masezerano y’ubukwe yo muri Daniyeli cumi na umwe. Ibyahishuwe byongeraho ku mubano w’ubukwe bwa gipapa hagati y’abami b’u Burayi na ba papa ba Gatolika, kuko ikiyoka cyo mu Byahishuwe cumi na bibiri ari Satani kandi kikaba n’abami b’i Roma ya gipagani.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Nuko rero mu gihe ikiyoka, cyane cyane, gihagarariye Satani, mu yindi nzira na cyo ni ikimenyetso cya Roma ya gipagani.” Intambara Ikomeye, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Mu Byahishuwe, Yohana atumenyesha ibintu bitatu abami (ikiyoka) bahaye inyamaswa yavuye mu nyanja ya Gatolika.
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.
Kandi ya nyamaswa nabonye yari imeze nk’ingwe, ibirenge byayo bisa n’iby’idubu, n’umunwa wayo umeze nk’uw’intare; maze ikiyoka kiyiha imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 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.
Mu wa 496, abami b’i Burayi batangiye guha ya nyamaswa ya papa “imbaraga” zayo, nk’uko byashushanywaga n’ubushobozi bwabo bwa gisirikare n’inkunga y’ubukungu. Mu wa 330 bari barimuriye umurwa mukuru w’ubwami bwabo i Konstantinopole, basiga umujyi wa Roma ari wo “ntebe” y’ubutegetsi bwa papa. “Amaboko” nyuma yaho yaje kugaragaza itorero rya papa nk’umutwe w’amatorero yose mu wa 533, binyuze ku itegeko rya Yusitiniyani. Iryo tegeko ryarimo no gukoresha imbaraga zabo za gisirikare mu gutoteza abo ubupapa bwagaragazaga ko ari abahakanyi, bityo bagashyira “ubutware” bwabo bwa gisivili mu maboko ya ba papa.
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.
Isezerano ry’ubukwe rya alufa hagati y’ubupapa n’abami b’u Burayi ryatangiranye na Clovis mu mwaka wa 496. Mu mwaka wa 508, ubupagani, ari bwo bwari idini ryemewe n’amategeko ry’ubwami, bwararetse bugirwa ku ruhande ku bw’idini rya Gatolika y’i Nikeya. Mu mwaka wa 533, Justinian yemeje ko ubupapa ari bwo mutwe w’amatorero yose, kandi ashyikiriza ubutegetsi bwemewe n’amategeko bw’intebe zabo z’ubwami uko bwari ku mbaraga z’ubupapa.
The Alpha and Omega Seat
Intebe ya Alufa n’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.
Mu mwaka wa 330, umujyi wa Roma wasigiwe mu maboko y’itorero ry’Abaroma, aho yari kuzicara kugeza igihe azarimburirwa mu nyanja y’umuriro igihe Kristo azaba agarutse ku ncuro ya kabiri. Mu mwaka wa 538, yongeye kwicazwa ku ntebe ya gipapa ku buryo bwemewe n’amategeko, bityo amateka yo kuva mu wa 330 kugeza mu wa 538 agaragaza igihe cy’ubuhanuzi gitangirana n’intebe ya alufa kikarangirana n’intebe ya omega. Icyo gihe kigereranya iherezo ry’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya (Perugamo) nk’irimbuka rigenda ritera imbere ritangiriye mu wa 330 rikarangirira mu wa 538 hamwe no kuza kwa Tiyatira. Roma y’iburengerazuba na Roma y’iburasirazuba byombi byakomeje gusenyuka buhoro buhoro na nyuma y’uwa 538, ariko icyo gihe cyatangijwe no gutanga intebe, igereranya umujyi wa Roma uheshwa ubupapa mu wa 330, kugeza ubwo iyo ntebe itabaye gusa intebe y’ubwami ku mujyi, ahubwo yabaye intebe y’ubwami ku bwami bugereranywa n’uwo mujyi mu wa 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 kugeza ku wa 538 ni igihe cyihariye cy’ubuhanuzi gisobanura ibimenyetso by’inzira umunani by’ukwambikwa ububasha kwa papacy. Izo ntambwe umunani zizasubirwamo mu gukira kw’igikomere cyica cya papacy ku itegeko ryo ku cyumweru rigiye kuza vuba.
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.
Intambwe ya mbere muri za ntambwe umunani yari uguhabwa k’umurwa wa Roma ububasha bwa papa, naho intambwe ya munani yari uguhabwa uwo murwa ngo ube intebe y’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya. Ibi biranga umwaka wa 538 nk’intebe, kandi nk’“intambwe ya munani, ikomoka kuri za ntambwe ndwi zabanje.” Intambwe ya mbere yari uguhabwa intebe kandi intambwe ya munani na yo yari uguhabwa intebe; bityo, intambwe ya mbere yo mu wa 330 ni yo alufa, naho 538 ni yo omega. Intebe ebyiri, amahembe atatu yakuwemo, igitambo cya buri munsi cyakuweho, ukwihana kwa Clovis n’itegeko rya Justinian bingana n’intambwe umunani zose zigaragaza urugendo rw’abajya gushyingirwa, kandi ku iherezo zigasoza mu gushyingirwa ubwako.
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.
Mu 1798, Ubufaransa, ari bwo butegetsi bwari bwarahagarariye abami icumi b’i Burayi, kandi bwashyizeho ubupapa ku ntebe y’ubwami mu 538, ni bwo bwakuye ubwo bupapa kuri iyo ntebe nyine. Ishyingiranwa ry’isezerano rya alufa rigaragazwa mu mateka yo kuva mu 538 kugeza mu 1798 risobanura mu buryo bw’ikigereranyo ishyingiranwa ry’isezerano rya omega ry’ubutegetsi bwa gipapa n’abami icumi bo mu Ibyahishuwe 17. Urugendo rw’umuhango w’ishyingirwa rwo kuva mu 496 kugeza mu 538 rusobanura mu buryo bw’ikigereranyo intambwe umunani zihura na ba perezida umunani ba nyuma ba Leta Zunze Ubumwe z’Amerika. Kluvisi n’Ubufaransa ni ibimenyetso by’abami icumi b’i Burayi. Bahagarariye Leta Zunze Ubumwe z’Amerika, zizahinduka umwami ukomeye wa mbere wo mu bami icumi bo mu Ibyahishuwe 17 igihe itegeko ryo ku Cyumweru rigiye kuza vuba.
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.
Amasezerano atanu yabanjirije y’ubukwe bw’amasezerano yo muri Daniyeli 11 ahura n’ubukwe bwa gatandatu kandi bwa nyuma bw’amasezerano bwo mu minsi y’imperuka. Ubukwe bw’amasezerano bwa alufa na omega bw’amajyaruguru n’amajyepfo bugaragaza umugeni ukomoka mu majyepfo nka alufa, naho omega akaba umugeni ukomoka mu majyaruguru. Mu bukwe bw’amasezerano bw’i Roma ya gipagani, umugeni wa alufa wakomokaga iburasirazuba yahawe iburengerazuba, kandi omega yo mu wa 313 yari umugeni wakomokaga iburengerazuba. Uwo mubano w’ubwo bukwe bune uhurizwa hamwe mu buryo bw’ubuhanuzi na Kilewopatra wa mbere na Kilewopatra wa nyuma. Ubukwe bw’amasezerano bw’ikigereranyo bw’i Roma ya gipapa bwagereranyaga umukwe nk’umwami mukuru w’ishyirahamwe ry’abami icumi ryo mu buhanuzi yifatanyije n’umugeni wabo—umugore utukura wa Roma. Gutandukana kwabayeho gukozwe n’umwami mukuru w’abo bami icumi mu wa 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.
Ishyingiranwa ry’isezerano ryo mu 313 rihagarariye ishyingiranwa rya nyuma ry’isezerano ry’ububasha bwa papa na Leta Zunze Ubumwe z’Amerika—umwami w’ingenzi kurusha abandi bo mu bami icumi bo mu Ibyahishuwe cumi na birindwi; ububasha bufite amahembe abiri, bugereranywa n’ububasha bufite amahembe abiri bw’u Bufaransa. Amateka yatangiranye na Clovis mu 496, hanyuma amaherezo akageza ku itegeko rya Justinian mu 533 no kwimika ubupapa mu 538, agereranya amateka yo kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu nyandiko ikurikira.