The prophecy of Fatima was Satan’s work of preparation in preparing the Catholic Church to surrender their organization unto him when he personates Christ, for it is the “masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” Those who will not be benefitted by the prophetic testimony identifying the role of Fatima in directing Catholicism, due to their unwillingness to believe in Satan’s ability to accomplish miracles, are setting themselves up to be deceived. Fatima’s prophecy addressed the internal struggle within Catholicism, and Catholicism’s war against atheism.

Fátima ñeʼẽmarandu haʼe vaʼekue Satanás rembiapo preparatóriova, ombosakoʼívo pe Iglesia Católica oñemeʼẽ hag̃uáicha iñorganisación chupe, haʼe ojehechaukaramo Cristo ramo guáicha; pórke haʼe hína “Satanás pokatu rembiapokue iporãvéva peteĩ — peteĩ monumento iñehaʼãme oguapy hag̃ua pe tróno ári, ogoverna hag̃ua yvy hembipota hag̃uáicha.” Umi ndojeporuporãmoʼãiva pe marandu profético testimóniogui, ohechaukáva mbaʼéichapa Fátima oguereko tembiaporã catolicismo reraha gotyo, ndogueroviái rupi Satanás ikatuha ojapo milagrokuéra, oĩhína oñembosakoʼívo hag̃ua oñembotavy. Fátima ñeʼẽmarandu ombohovái vaʼekue pe ñorairõ hyepypegua catolicismo ryepýpe, ha catolicismo ñorairõ ateísmo rehe.

Catholicism’s war with atheism is the subject of verse forty of Daniel eleven. The illustration of that struggle began in 1798, in verse forty. It began with the battle in which Napoleon, the king of the south took the pope captive in 1798, and the testimony within the verse then ends with the king of the north sweeping away the king of the south in 1989. Within that history (1798 to 1989), the two antagonists in 1917 and 1918, are each marked with prophetic symbolism, that ties both their testimonies together, while retaining the overall theme of the verse. The prophecy of Fatima is no doubt a satanic prophecy, but it is a subject of God’s prophetic Word, and is therefore history that is to be correctly understood.

Catolicismo ñorairõ atheísmo ndive ha’e pe tema oñeñe’ẽva Daniel once capítulo versículo cuarenta-pe. Pe ta’anga ohechaukáva upe ñorairõ oñepyrũ kuri ary 1798-pe, versículo cuarenta-pe. Oñepyrũ kuri pe ñorairõme, upépe Napoleón, pe mburuvicha yvy gotyo, ogueraha hag̃ua pe papa prisionéroramo ary 1798-pe; ha pe testimonio oĩva pe versículo ryepýpe upéi opa pe mburuvicha yvate gotyogua oity ha omboguejývo pe mburuvicha yvy gotyogua ary 1989-pe. Upe tembiasakue ryepýpe (1798 guive 1989 peve), mokõive oñorairõva ary 1917 ha 1918-pe, peteĩteĩ oñemarka profético simbolismo reheve, ombojoajúva mokõive itestimonio, ha upéicharõ jepe oñongatu pe tema tuichavéva pe versículogua. Fatima profesía, ndaha’éi hag̃ua duda, ha’e peteĩ profesía satánica; hákatu ha’e Tupã Ñe’ẽ Profético mba’e, ha upévare ha’e peteĩ tembiasakue oikotevẽva oñentende hekopete.

“The only safety for the soul at this time is to inquire at every step, What saith the Lord to his servant? The word of the Lord endureth forever. The Bible is to be our guidebook, and instead of consulting the wisdom of men, and accepting as divine truth the assertions of finite mortals, we should search the sure word of prophecy. God has spoken, and his word is reliable, and we must rest our faith upon a ‘Thus saith the Lord.’ God would have us study the events that are taking place around us, and compare them with the predictions of his word, in order that we may understand that we are living in the last days. We want our Bibles, and we want to know what is written therein. The diligent student of prophecy will be rewarded with clear revelations of truth, for Jesus said, ‘Thy word is truth.’” Signs of the Times, October 1, 1894.

“Ko tiemporãme pe ánga rekove hag̃ua tekorosã, tekotevẽ oporandu opaite pasope: Mbaʼépa heʼi Ñandejára hembiguáipe? Ñandejára ñeʼẽ opyta opa ára g̃uarã. La Biblia vaʼerã ore raperã aranduka, ha yvypóra arandu ñañeporandurangue, ha jahechakuaa rangue tekove yvy arigua jeʼe kuéra pe añetegua divinaramo, tekotevẽ jahesaʼỹijo pe marandu porãitéva profesía rehegua. Tupã oñeʼẽma, ha iñeʼẽ jeroviapy, ha ñamoĩvaʼerã ñande jerovia peteĩ ‘Péicha heʼi Ñandejára’ ári. Tupã oipota ñahesaʼỹijo umi mbaʼe oikóva ñande jerére, ha ñamokañyʼỹre ñambojoja chupekuéra iñeʼẽ prediksión ndive, ikatu hag̃uáicha ñantende ñaimeha ára pahápe. Rohayhu ore Biblia-kuéra, ha roikuaase mbaʼépa ojehai ipype. Pe temimboʼe kyreʼỹ profesía rehegua oñemeʼẽta chupe tesakã porã añeteguáre, Jesús heʼi haguére: ‘Nde ñeʼẽ hína añetegua.’” Signs of the Times, 1 de octubre de 1894.

In the third proxy war, as represented in verses thirteen through fifteen of Daniel eleven, the power who exalts itself to establish the vision is introduced. That verse was fulfilled in the year 200 BC, when “the Romans interfered in behalf of the young king of Egypt,” and “determined that he should be protected from the ruin devised by Antiochus and Philip.” The verse and the history of 200 BC, identify that just before the Sunday law, upon the premise of defending the weakened replacement of Putin, during the time when the United States and the United Nations (Seleucus and Philip of Macedon), have determined to take the Russian territories and divide them up for their mutual benefit, papal Rome (the whore of Tyre) will begin to play her music, as she begins to go forth to commit fornication with the kings of the earth.

Mbohapy proxy ñorairõha mbohapyhápe, oñemombeʼuháicha Daniel 11, versíkulo 13 guive 15 peve, oñemoinge pe puʼaka oñembotuicháva omopyendávo pe visión. Upe versíkulo oñekumpli ary 200 a.C. jave, arakaʼe “romano-kuéra oike Egipto mburuvicha guasu mitãrusu rehehápe,” ha “oñemopyʼaguasu hag̃ua toñangareko hese ani hag̃ua oguahẽ hiʼári pe ñehundi Antiochus ha Felipe ombosakoʼíva.” Pe versíkulo ha pe tembiasakue ary 200 a.C. guare ohechauka, pe léi domingo mboyve, pe ñepyrũmby ári oñeñangareko hag̃uáicha pe sustituto ikangypávare Putin rendaguépe, upe tiempope Estados Unidos ha Naciones Unidas (Seleuco ha Felipe de Macedonia) odesidíma hag̃ua ojagarra hag̃ua territorio-kuéra Rusia-pegua ha odivide hag̃ua ijupekuéra apytépe, oipytyvõ hag̃ua ojoayhúvo, Roma papal (Tiro kuña rekove vai) oñepyrũta ombopu imúsika, osẽvo oñepyrũ hag̃uáicha ombohory hag̃ua tekovai yvy arigua mburuvicha guasu-kuéra ndive.

The year 533, and the decree of Justinian will then be repeated as prophetically represented in Revelation chapter thirteen, verse two, which identifies that the dragon (pagan Rome), would provide three things for the papacy.

Ary 533-pe, ha Justiniano decreto upévo oñembopyahúta upéi, oñemboyke hag̃ua profétikamente Apocalipsis kapítulo trese, versíkulo mokõi-pe ojehechaukaháicha, upépe ojehechauka hag̃ua pe dragón (Roma pagana) ome’ẽtaha mbohapy mba’e papado-pe.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

Ha pe mymba ahecháva vaekue ojoguáva peteĩ jaguar-pe, ha ipykuéra katu ojoguáva peteĩ oso pykuérape, ha ijuru katu peteĩ león jurúicha; ha pe dragón ome'ẽ chupe ipokatu, iguapyha, ha mburuvicha guasu. Apocalipsis 13:2.

The dragon of pagan Rome gave its “seat,” (the city of Rome) to the papacy in the year 330, when Constantine moved his capital to Constantinople. Clovis gave his military “power” to the papacy beginning in 496, and in 533 Justinian gave the civil “authority” unto the papacy. Five years later pagan Rome placed the papacy on the throne, as represented in verses sixteen, thirty-one and forty-one of Daniel eleven. When the United States wins the third proxy war, the papacy will have defeated the Communistic power of Russia which is the subject of the Fatima prophecy. The proxy wars bear the signature of truth, for all three battles are accomplished by a papal proxy army.

Roma pagã dragón ome'ẽ pe papadope i“apyka”, (táva Roma) ary 330-pe, Constantino omyasãirõrõ guare itavusu Constantinóplape. Clovis ome'ẽ pe papadope imilitar “mbarete” oñepyrũvo ary 496-pe, ha ary 533-pe Justiniano ome'ẽ pe papadope pe “autorida” civil. Po ary rire Roma pagã omoĩ pe papadope pe guapyhápe, ojehechaukaháicha Daniel once pegua versíkulo dieciséis, treinta y uno ha cuarenta y uno-pe. Estados Unidos ogana vove mbohapyha ñorairõ proxy, pe papado omboguejýta Rusia pu'aka comunista, ha upéva hína pe tema profecía Fátima pegua. Umi ñorairõ proxy oguereko pe añetegua firma, mba'érepa opa mbohapy ñorairõ ojejapo peteĩ ehérsito proxy papal rupive.

The first and last papal proxy army is the United States (apostate Protestantism). The middle proxy army is the Nazi’s of the Ukraine, who were also the Catholic proxy army against Communist Russia in the second world war. There are three world wars, and there are three proxy wars. The second war of both the world wars and proxy wars was Nazism. The current war in the Ukraine is the war of the borderline that first fulfilled verses eleven and twelve at the battle of Raphia. The war in the Ukraine is now being accomplished during the time of the second of three strikes of Islam of the third woe though Islam is not involved in that particular war.

Pe ehérsito sustituto papal peteĩha ha paháva ha’e Estados Unidos (protestantismo apóstata). Pe ehérsito sustituto mbytépegua ha’e umi nazi Ucrania-gua, ha umíva avei ha’e va’ekue pe ehérsito sustituto católico Rusia comunista rovái mokõiha ñorairõ mundial aja. Oĩ mbohapy ñorairõ mundial, ha oĩ avei mbohapy ñorairõ sustituto. Pe mokõiha ñorairõ, mokõivéva umi ñorairõ mundial ha umi ñorairõ sustituto apytépe, ha’e nazismo. Pe ñorairõ ko’ág̃a oikóva Ucrania-pe ha’e pe ñorairõ frontera rehegua, oñekumpli va’ekue tenonderãite umi versíkulo once ha doce Rafia ñorairõme. Pe ñorairõ Ucrania-pe ko’ág̃a ojejapo hína pe tiempo oikohápe pe mokõiha, umi mbohapy islam golpe apytégui pe mbohapyha aipo rehegua, jepe Islam ndoikéi upe ñorairõ particular-pe.

The first strike was against the spiritual glorious land on September 11, 2001, and the last of the three strikes is at the Sunday law, and is against the spiritual glorious land again. The second of the three strikes of Islam of the third woe was against the literal ancient glorious land on October 7, 2023. That war is taking place in the identical area that Ptolemy was victorious in the battle of Raphia. Jesus stated that in the last days there would be wars and rumors of wars.

Pe peteĩha ñembota oiko pe tetã yvytu rehegua mimbipáva rehe 11 jasyporundy 2001-pe, ha pe mbohapy ñembota apytégui pe pahague oikóta pe léi domingo guýpe, ha oĩ jeýta pe tetã yvytu rehegua mimbipáva rehe. Pe mokõiha umi mbohapy ñembota Islam rehegua pe mbohapyha ñembyasýgui oiko pe tetã yma guare añeteguáva mimbipáva rehe 7 jasypa 2023-pe. Upe ñorairõ oiko hína upe hendápe voi Ptolomeo ipu’akava’ekue Rafia ñorairõme. Jesús he’i vaekue umi ára paha-pe oĩtaha ñorairõ ha ñorairõ rehegua marandu.

The wars Jesus referred to, happen in the history when the effect of every vision is fulfilled, and it was Ezekiel that recorded that fact. In that history, the arrival of the third woe of Islam, the second and third battle of the proxy wars, the repeat of the American Civil War, the repeat of the American Revolutionary war are represented. These wars are accomplished during the history of the sealing of the one hundred and forty-four thousand, and at the soon coming Sunday law the Lord will raise up His army as an ensign as the final, third world war begins, and as Islam of the third woe escalates its angering of the nations.

Umi ñorã Jesús oñeʼẽ hague, oiko pe tembiasakue ryepýpe opa visión rembiapo oñekumpli jave, ha Ezequiel voi ohai vaʼekue upe mbaʼe. Upe tembiasakuépe ojehechauka pe mbohapyha mbaʼasy guasu Islamgua og̃uahẽha, proxy ñorairõnguéra mokõiha ha mbohapyha ñorairõ, pe Ñorairõ Civil Amerikagua jey, ha pe Ñorairõ Revolucionario Amerikagua jey. Koʼã umi ñorairõ oñemohuʼã pe tembiasakue ryepýpe oñesella aja umi cien cuarenta y cuatro mil, ha pe ley dominical hiʼag̃uivéva guive pe Ñandejára omopuʼãta Ijehérsito peteĩ techaukaháramo pe pahaite, mbohapyha ñorairõ mundial oñepyrũvo, ha pe Islam pe mbohapyha mbaʼasy guasúpe ohóvo omombaretévo itaʼyrõ ñemoñemotĩ umi tetãnguéra rehe.

And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Matthew 24:6–8.

Ha pehendúta ñorairõ rehegua ha ñorairõ ñe’ẽngue rehegua; peñeñangareko ani hag̃ua pejejopy vaíre; opa ko’ã mba’e niko oiko vaerã, ha pe paha gueteri nda’éi. Tetã opu’ãta tetã rehe, ha mburuvichaguasu renda ambue mburuvichaguasu renda rehe; ha oikóta ñembyahýi, mba’asy vai, ha yvyryrýi opaichagua hendápe. Opa ko’ãva niko ñembyasy ñepyrũnte. Mateo 24:6–8.

In the sealing time of the one hundred and forty-four thousand two classes of God’s people are defined by their ability to see and hear.

Pe tiémpope ñesellaha guive umi cien cuarenta y cuatro mil rehe, mokõi aty Tavayguakuéra rehegua oñembohape porã ikatupyry rupive ohecha ha ohendu hag̃ua.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:13–16.

Upévare añe’ẽ chupekuéra parávola rupive; ohechávo jepe, ndohechái; ha ohendúvo jepe, nohendúi, ni noikũmbýi. Ha ipypekuéra oñembopaje hag̃ua profecía Esaias he’íva: Pehendúta hína, ha ndapeikũmbymo’ãi; ha pehecháta hína, ha ndapehechakuaamo’ãi. Ko tetãygua korasõ niko oñembotavyeterei, ha ijapysa pohýi ohendu hag̃ua, ha hesa kuéra voi omboty; ani hag̃uáicha ohecha hesa kuéra rupive, ha ohendu ijapysa rupive, ha oikũmby ikorasõme, ha ojevy, ha che amonguera chupekuéra. Peẽ katu pende resa ojehovasa, ohecha rupi; ha pende apysa, ohendu rupi. Mateo 13:13–16.

In that time period, which began on September 11, 2001, Jesus said “ye shall hear of wars and rumors of wars.” In the book of Revelation, John represents those who hear the voice of Christ.

Upérõ upe ára pegua, oñepyrũva’ekue 11 jasyporundy ary 2001-pe, Jesús he’i: “pehendúta ñorairõ rehegua ha ñorairõ marandu rehegua”. Apocalipsis kuatiápe, Juan ohechauka umi ohendúva Cristo ñe’ẽ.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Che aime Espíritupe ára Ñandejára ára, ha ahendu che rapykuéri peteĩ ñeʼẽ tuicha, trompétaicha. Apocalipsis 1:10.

The “voice” he heard was “as a trumpet,” and a trumpet is a symbol of warfare, and he heard the voice behind him. He then turned to see the voice.

Pe “ñe'ẽ” ohendúva vaʼekue niko “peteĩ turuichaicha”, ha pe turuichaicha haʼe ñorairõ rehegua techaukaha, ha ohendu pe ñe'ẽ hapykuéri. Upéi ojere ohecha hag̃ua pe ñe'ẽ.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:12–17.

Ha ajerevy ahecha hag̃ua pe ñeʼẽ oñeʼẽvaʼekue chendive. Ha ajere rire, ahecha siete candelerokuéra óroguigua; ha umi siete candelerokuéra mbytépe oĩ peteĩ ojoguáva Yvypóra Raʼýpe, oñemonde peteĩ ao puku py peve, ha ikuʼáre ojejokua peteĩ kuʼakuaha óroguigua reheve. Iñakã ha iñakãrague morotĩ vaʼekue ovécha ragueicha, morotĩ nieveicha; ha hesa tata rendyicha; ha ipykuéra ojogua vaʼekue brónce porãme, ku oñehapyvaʼekueicha peteĩ tatakuápe; ha iñeʼẽ heta y ryapúicha. Ha ipó akatúape oguereko siete mbyja; ha ijurúgui osẽ peteĩ kyse puku haimbe mokõiva; ha hova kuarahy omimbipávaicha imbarete jave. Ha ahechávo chupe, haʼa ipy renondépe omanóvaicha. Haʼe omoĩ ipó akatúa che ári, heʼívo chéve: Ani rekyhyje; che hína peteĩha ha paháva. Apocalipsis 1:12–17.

The vision of Christ which John saw when he turned to see the voice, was the same vision Daniel saw in chapter ten, the same vision Isaiah saw in chapter six, and the same vision which Paul saw, when he saw the history of the seven thunders.

Pe visión Cristo rehecháva Juan ojere hag̃ua ohecha pe ñe'ẽ, ha'e pe visión peteĩchaite Daniel ohechava'ekue capítulo diez-pe, pe visión peteĩchaite Isaías ohechava'ekue capítulo seis-pe, ha pe visión peteĩchaite Pablo ohechava'ekue, ohechávo umi siete trueno rembiasakue.

“Humility is inseparable from holiness of heart. The nearer the soul comes to God, the more completely is it humbled and subdued. When Job heard the voice of the Lord out of the whirlwind, he exclaimed, ‘I abhor myself, and repent in dust and ashes.’ It was when Isaiah saw the glory of the Lord, and heard the cherubim crying, ‘Holy, holy, holy is the Lord of hosts,’ that he cried out, ‘Woe is me, for I am undone!’ Daniel, when visited by the holy messenger, says, ‘My comeliness was turned in me to corruption.’ Paul, after he had been caught up into the third Heaven, and heard things that it was not lawful for a man to utter, spoke of himself as ‘less than the least of all saints.’ It was the beloved John, that leaned on Jesus’s breast, and beheld his glory, who fell before the angels as one dead. The more closely and continuously we behold our Savior the less we shall see to approve in ourselves.” Signs of the Times, April 7, 1887.

“Pe ñemomirĩ ndojei’ói pe py’a marangatúgui. Oñemboja vévo pe ánga Tupã rehe, upéicha avei oñemomirĩ ha oñemoĩve ipoguýpe añetehápe. Job ohendúvo Ñandejára ñe’ẽ yvytu atã guasúgui, he’i: ‘Che ajehayhu’ỹ che jupe, ha añembyasýramo yvyku’i ha tanimbúpe.’ Isaías ohechávo Ñandejára mimbipa, ha ohendúvo querubín-kuéra osapukáiha: ‘Marangatu, marangatu, marangatu niko Ñandejára ipu’akapáva,’ upérõ osapukái: ‘Ángaipa che, che ningo aha hag̃uáicha!’ Daniel, ojehechaukárõ guare chupe pe marandu rerahaha marangatu, he’i: ‘Che porãite opyta chepype oñembyaírõguáicha.’ Pablo, ojeguerahárõ guare pe yvága mbohapyhápe, ha ohendúrõ guare umi mba’e ndikatúiva peteĩ kuimba’e omombe’u, oñe’ẽ ijehegui ha he’iha’eha ‘opa umi imarangatúva apytépe pe michĩvévagui jepe michĩvéva.’ Juan pe ojehayhuetéva, pe oñeno va’ekue Jesús pyti’áre, ha ohecha va’ekue imimbipa, ha’e voi ho’a umi ánhel renondépe omanóvaicha. Jahecha porãvévo ha tapiaite ñande Salvador, sa’ive ñande jahecháta ñandepype mba’eve ikatúva ñamomba’e.” Signs of the Times, 7 de abril de 1887.

When Gabriel interpreted the vision for Daniel, he set forth the prophetic events of chapter eleven. Those events are the description of warfare, and in the representation of those wars the causative vision of the feminine “mareh,” expressed as “marah,” caused Daniel to be changed into the image of Christ. When Christ says you will hear of wars, and rumors of wars, He is identifying the wars that are set forth in Daniel chapter eleven. He further identifies that to see the vision that causes a beholder to be changed into His image, you must turn around, for the voice is behind you. The wars represented in Daniel eleven are descriptions of wars that have occurred in past history. By hearing of those wars in the past, a person is instructed about the history that is now occurring, but only if the person has eyes to see and ears to hear.

Gabriel omyesakãrõ guare pe visión Daniel-pe, omohenda umi tembiapo profético oĩva kapítulo once-pe. Umi tembiapo ha’e ñemombe’u ñorairõ rehegua, ha umi ñorairõ jehechauka rupive pe visión omoheñóiva, kuña rehegua “mareh”, oñe’ẽva “marah” ramo, ojapo Daniel toñemoambue Cristo ra’ãngápe. Cristo he’i vove peẽ pehendutaha ñorairõ rehegua ha ñorairõ marandu rehegua, Ha’e ohechauka umi ñorairõ oñemohendáva Daniel kapítulo once-pe. Avei he’i hag̃ua rehecha hag̃ua pe visión ojapóva peteĩ omañávape toñemoambue Ha’e ra’ãngápe, tekotevẽ rejere, pe ñe’ẽ ningo oĩ nde rapykuéri. Umi ñorairõ ojehechaukáva Daniel once-pe ha’e ñemombe’u umi ñorairõ yma guarére. Ojehendu rupi umi ñorairõ yma guaréva, peteĩ tapicha oñembo’e ko’ág̃a oikóva tembiasakue rehe, ha katu upeichaite oikóta añoite pe tapicha oguerekóramo tesa ohecha hag̃ua ha apysa ohendu hag̃ua.

When Ezekiel recorded that there would come a point in time when the vision would no longer be prolonged, it was in connection with Ezekiel’s vision of the heavenly sanctuary where among other things Ezekiel saw “wheels within wheels”, which Sister White identifies as the complex interplay of human events.

Ezequiel omoĩrõ guare oĩtaha peteĩ ára pe visión noñembopukuveimaha, upéva oĩkuri joajúpe Ezequiel visión rehe yvága pegua santuario rehegua ndive, upépe, ambue mba’e apytépe, Ezequiel ohecha “ruéda ryepýpe ambue ruéda”, Sister White ohechakuaáva ha’eha umi mba’e oikóva yvypóra rekovépe oñembojoaju ha oñembohasáva peteĩcha’ỹ hag̃uáicha.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

Ysyry Cebar rembey ári, Ezequiel ohecha peteĩ yvytu atã guasu oúva kuarahyreike gotyogua, “araí guasu, tata ojere jeýva ijehe, ha hendy joa ijerére, ha mbytéguio osẽ ku ámbar joguaha.” Heta rueda, ojoasáva peteĩre peteĩ, omýi irundy tekove oikovéva rupive. Yvate opavave ko’ãva ári “oĩva’ekue peteĩ guapyha ra’anga, zafiro ita joguahaicha: ha pe guapyha ra’anga ári oĩ peteĩ kuimba’e joguaha, yvate hi’ári.” “Ha querubín kuérape ojehecha peteĩ kuimba’e po ra’anga ipepo guýpe.” Ezequiel 1:4, 26; 10:8. Umi rueda ojejapo hag̃uáicha hasykatereígui, peteĩ jechahárupi ha’ete vaicha oĩva sarambi; upéicharõ jepe omýi joaju porãme. Yvagapegua tekovekuéra, oñemombarete ha oisãmbyhýva po oĩva querubín kuéra pepo guýpe rupive, omongu’e umi rueda; ha hi’ári, pe guapyha zafiro ári, oĩ pe Opave’ỹva; ha pe guapyha jerére oĩ peteĩ arco iris, Tupã poriahuvereko rechaukaha.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Umi apañuãi ojoguáva rueda-kuérape oĩ haguéicha po omoakãva guýpe umi querubín pepo guýpe, upéicha avei umi mba’e oikóva apytépe yvyporakuéra rembiapo hasýva ha ojoparáva oĩ Tupã poguýpe. Tetãnguéra ñorairõ ha sarambi mbytépe, pe oguapýva umi querubín ári gueteri omyakã yvy rembiasakue.”

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

Pe tetãnguéra rembiasakue, peteĩ rire peteĩ oikóva’ekue pe tiempo ha tenda oñeme’ẽva’ekuépe chupekuéra, ohechauka’ỹ hag̃uáicha voi añetegua ha’e kuéra voi ndoikuaáiva’ekue he’iséva, oñe’ẽ ñandéve. Opaite tetãme ha opaite tapichápe ko árape Tupã ome’ẽ peteĩ tenda Ijapyhy tuichaitévape. Ko árape kuimba’e ha tetãnguéra oñemedi hína pe plomada rupive orekóva ipope pe ndojavyvéimava. Opavave, ijeheguiete poravópe, odesidi hína hekove rapykuere, ha Tupã oisãmbyhy opa mba’e ojehupyty hag̃ua Ijehupytyrã.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Pe tembiasakue pe I AM guasu omoĩ vaekue peteĩ techaukaha ramo Iñe’ẽme, ombojoajúvo joaju peteĩteĩ pe cadena profética-pe, araka’eve yma guive araka’eve oútavape peve, ñanemombe’u moõpa ñaime ko árape umi ára rape rupi, ha mba’épa ikatu oñeha’arõ pe ára oútavape. Opa mba’e profecía he’i vaekue ojehútaha, ko’ág̃a peve, ojehechakuaa historia rogue kuatiakuérape, ha ikatu jaikuaa porã opa mba’e gueteri oútava oñekumplitaha hekópe.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message.” Education, 178, 179.

“Opaichagua paha opaite tetã yvy ariguáre oĩva he’iháicha voi oje’e porãma pe ñe’ẽ añeteguápe. Pe marandu oñeme’ẽ pe profesía oje’éva’ekuépe, Ñandejára ome’ẽrõ guare huísio pahápe mburuvicha guasu Israél pegua ári.” Education, 178, 179.

The complicated wheels that appear at first sight to be in confusion are the complicated play of human events as represented in the strife and tumult of nations. The history that Christ has marked out in His Word tells us where we are, and in so doing it identifies the final overthrow of all earthly dominions. The sealing time of the one hundred and forty-four thousand is where the effect of every vision is fulfilled, and within that history the wheels represent the wars and rumors of wars that Christ identified as the “beginning of sorrows”. The beginning of sorrows began on September 11, 2001, for that is when the sealing time of the one hundred and forty-four thousand began, and the sealing angel places His mark upon those who sigh and cry for the abominations that are done within the church and the land.

Umi rueda ikomplikádo ojehecháva peteĩ jehecha ñepyrũmeicha ku oĩva gua’u sarambipe, ha’e hína umi mba’e oikóva yvypóra apytépe ikomplikáva, ojehechaukáva tetãnguéra ñorairõ ha sarambi ryepýpe. Pe tembiasakue Cristo omarka va’ekue Iñe’ẽme ñandéve he’i moõpa ñaimete, ha upéicha rupi omombe’ukuaa opaite mburuvicha yvy arigua pahaite ñehundi. Pe sellado ára umi cien cuarenta y cuatro mil rehegua ha’e pe tenda oñemboguatahápe opa visión rembiapo, ha upe tembiasakue ryepýpe umi rueda ohechauka umi ñorairõ ha marandu ñorairõ rehegua Cristo ohenóiva’ekue “ñembyasy ñepyrũ”. Pe ñembyasy ñepyrũ oñepyrũ va’ekue 11 jasyporundy, 2001-pe, upérõgui oñepyrũ pe sellado ára umi cien cuarenta y cuatro mil rehegua, ha pe ánhel sellador omoĩ Imárka umi ohasýva ha osapukáiva umi teko vai ojejapóva tupão ryepýpe ha pe tetãme.

The wars in the land, produce sorrow for those who see and hear what those wars represent. The history of the sealing is identifying the final overthrow of all earthly kingdoms, and the overthrowing of those kingdoms has been traced in the prophetic history of the past. When Isaiah, in chapter six, saw the same vision as John, Daniel, Ezekiel, Job and Paul he volunteered to present the message for that time, but he asked how long he would need to present the message?

Umi ñorairõ yvýpe omoheñói ñembyasy umi ohechávo ha ohendúvo mba’épa umi ñorairõ he’ise. Pe tembiasakue pe sellado rehegua ohechauka opa hag̃ua pahaite opaite mburuvicharenda yvy arigua, ha umi mburuvicharenda ñehundipa upéva ojeporeka ha ojehechauka pe tembiasakue profético yma guarépe. Isaías, kapítulo seis-pe, ohechávo pe visión peteĩchagua Juan, Daniel, Ezequiel, Job ha Pablo ohecha va’ekue, oñemoĩ ijehegui ogueraha hag̃ua pe marandu upe ára pegua, péro oporandu mboy araka’e pevepa tekotevẽta opresenta pe marandu.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:8–12.

Upéi avei ahendu Ñandejára ñeʼẽ heʼíva: “Mávapa amondóta, ha mávapa ohóta orerehehápe?” Upémarõ che haʼe: “Ápe aime che; chemondo.” Haʼe he’i: “Tereho, ha ere ko tetãme: Pehendúta añete, ha ndapeikuaamoʼãi; ha pehecháta añete, ha ndapehechakuaamoʼãi. Embopy guasu ko tetãmegua korasõ, embopyhyijýke ijapysa, ha emoʼã hag̃ua hesa; ani hag̃ua ohecha hesa reheve, ha ohendu ijapysa reheve, ha oikuaa ikorasõme, ha ojevy, ha oñemonguera.” Upéi haʼe che: “Ñandejára, arakaʼe peve?” Ha haʼe ombohovái: “Tavakuéra opyta peve oñehundi hag̃ua avave oikoveʼỹre ipype, ha óga kuéra yvypóraʼỹre, ha yvy opyta hag̃ua añetehápe ojehundi hag̃ua, ha Ñandejára omomombyry hag̃ua umi yvypórape, ha hetaite tekomondi’o oĩ hag̃ua pe yvy mbytépe.” Isaías 6:8–12.

The answer Isaiah was given was that he would need to present the message until “the land be utterly destroyed.” The message of the sealing is given in the time of warfare, and the warfare is specifically identified as the interpretation of the “marah” vision that the prophets all beheld. The external message is designed to produce an internal experience, but only for those who “will hear”.

Pe mbohovái Isaías ojehechaukavaʼekue haʼe kuri tekotevẽha omeʼẽ pe marandu peve “yvy oñehundi hag̃uaite”. Pe marandu ñemboty rehegua oñemeʼẽ ñorairõ ára jave, ha pe ñorairõ ojehechauka porãitehaʼeha pe visión “marah” ñemyesakã, upe visión opa proféta ohechavaʼekue. Pe marandu okapegua oñembosakoʻi oproduci hag̃ua peteĩ jehasa ryepypegua, ha katu umi “ohenduse” hag̃uarãnte.

The connection of the papal proxy army of Nazi’s in the second world war, aligns, line upon line, with the second proxy army in the second proxy war, and the second world war itself aligns with the second proxy war. The connection of the second proxy war with the borderline war of Raphia that is now being repeated in the Ukraine, is geographically connected with the second strike of Islam of the third woe, that began in October 7, 2023, and represents prophetic wheels within wheels.

Pe ejército sustituto papal umi nazi-kuéra rehegua, mokõiha ñorairõ guasu aja, ojoaju, línea ári línea, pe mokõiha ejército sustituto rehe pe mokõiha ñorairõ sustitutope, ha pe mokõiha ñorairõ guasu voi ojoaju pe mokõiha ñorairõ sustituto rehe. Pe mokõiha ñorairõ sustituto joaju pe ñorairõ fronterizo Raphia pegua ndive, ko’ág̃a ojejapo jeyvaína Ucrania-pe, geográficamente ojoaju Islam mokõiha ataque rehe pe mbohapyha ay guive, oñepyrũva’ekue 7 jasypa 2023-pe, ha upéva orrepresenta rueda-kuéra rueda ryepýpe.

In 1999, a book was published that had been written by John Cornwell. John Cornwell at that time was a Senior Research Fellow at Jesus College, at Cambridge in England, and was an award-winning journalist and author. The book addressed the role of the pope of Rome who reigned during World War Two. The book begins with the future pope’s grandfather who was the right-hand man of Pope Pius IX, known as Pio Nono. In 1849 a Republican mob attacked the Vatican compounds and Pope Pius IX fled the city of Rome. The man he took with him into exile was Eugenio Pacelli’s grandfather. Eugenio Pacelli was the grandson of Pope Pius IX’s right hand man, and he later became Pius XII, and the book about Eugenio Pacelli was named Hitler’s Pope, The Secret History of Pius XII.

Áño 1999-pe oñemoherakuã peteĩ aranduka ohaíva’ekue John Cornwell. Upe jave, John Cornwell ha’eva’ekue Senior Research Fellow Jesús College-pe, Cambridge, Inglaterra-pe, ha avei ha’eva’ekue peteĩ periodista ha haihára ojeporavopyre ha oñeme’ẽmava’ekue chupe jopói. Pe aranduka oñe’ẽva’ekue pe papa Roma-gua rembiapo rehe, upe oisãmbyhyva’ekue Mokõiha Ñorairõ Guasu aja. Pe aranduka oñepyrũ pe papa-rã ramói ypykue rehe, ha’éva’ekue Papa Pío IX akatúa, ojekuaáva Pio Nono ramo. Áño 1849-pe peteĩ aty republicano vaiete ojapo hag̃ua sarambi oattacka Vaticano róga atykuérape ha Papa Pío IX ojava táva Roma-gui. Pe kuimba’e ogueraháva’ekue hendive exilio-pe ha’eva’ekue Eugenio Pacelli ramói ypykue. Eugenio Pacelli ha’eva’ekue Papa Pío IX akatúa remiarirõ, ha upe rire oiko Pío XII ramo, ha pe aranduka oñe’ẽva Eugenio Pacelli rehe héra va’ekue Hitler’s Pope, The Secret History of Pius XII.

In the book Cornwell explores the extent to which Pope Pius XII, formerly Cardinal Eugenio Pacelli, was aware of and responded to the persecution of Jews by the Nazi regime during World War II. He demonstrates that Pius XII’s public silence and lack of action in condemning the Holocaust illustrated his immoral leadership during the war.

Pe lívrope Cornwell ohesa’ỹijo mba’e peve pe Papa Pío XII, yma Cardenal Eugenio Pacelli, oikuaa ha ombohovái va’ekue umi judío ñembojopy pe régimen nazi rupive Mokõiha Ñorairõ Guasu aja. Ha’e ohechauka Papa Pío XII kirirĩha opavave renondépe ha ndojapói hague mba’eve omongy’a hag̃ua pe Holocausto, upéva ohechauka hague heko’ỹva irundyháicha iñaranduve’ỹrõ guare ñorairõ aja.

Cornwell provides historical context for Pius XII’s papacy, including his diplomatic background and the complex political dynamics of the time. He examines the Vatican’s approach to dealing with Nazi Germany. Cornwell identifies that Pius XII failed to speak out against the Holocaust and intervene on behalf of persecuted Jews, for he, as Cardinal in 1933, had brought about a concordat with Hitler that promised Catholic submission to the work of Hitler.

Cornwell ome’ẽ contexto histórico Pío XII papapy rehegua, oikehápe iñemoarandu diplomático rehegua ha umi dinámica política ijetu’úva upe tiempopegua. Ha’e ohesa’ỹijo Vaticano rape oñembohovái hag̃ua Alemania nazi ndive. Cornwell ohechakuaa Pío XII ndoñe’ẽi hague Holocausto rehe, ni oñemoĩi hague umi judío jehasa asýva rehehápe, pórke ha’e, Cardenal ramo ary 1933-pe, omboaje peteĩ concordato Hitler ndive oprometeva’ekue katólikokuéra ñesũmby tembiapo Hitler rembiapópe.

We will continue this study in the next article.

Ko estudio ñamotenondéta pe artículo oúvape.

After World War II, some Nazi war criminals managed to escape justice by fleeing to various countries, including several in South America. The primary methods they used to escape and reach South America included:

Opa rire mokõiha Yvy Tuichakuepegua rire, oĩ umi mburuvicha vai nazi apohare ñorairõ rembiguái ojapova’ekue hembiapo vai ikatúva’ekue okañy tekojoja-gui okañývo opaichagua tetãme, umíva apytépe heta Sudamérica-peguápe. Umi tape tenondegua oipurúva’ekue okañy hag̃ua ha og̃uahẽ hag̃ua Sudamérica-pe oike ko’ãva:

Ratlines: Ratlines were clandestine escape routes established by various organizations, including the Catholic Church and sympathetic intelligence agencies, to help Nazis and other fugitives escape Europe. These routes often involved the use of false identities, forged documents, and smuggling networks to facilitate their passage to safe havens, including South America.

Ratlines: Ratlines niko tape kañymby oñemopyendáva opaichagua organización rupive, oikehápe pe Iglesia Católica ha agencia de inteligencia oipytyvõsévape, ikatu hag̃uáicha oipytyvõ nazi-kuérape ha ambue tekove okañysévape osẽ hag̃ua Europa-gui. Ko’ã tape heta jey oike va’ekue identidad japu, kuatia oñembojapúva, ha red de contrabando, ikatu hag̃uáicha oñembohape hag̃ua ijeguata tenda tekorosãme, oikehápe América del Sur.

Forged Documents: Many Nazi fugitives obtained forged passports, visas, and other travel documents to conceal their true identities and evade capture. They used these documents to travel through neutral or sympathetic countries before reaching South America.

Kuatiakuéra japovaipyre: Heta nazi okañýva ohupyty pasapórte japovaipyre, vísa ha ambue kuatiakuéra de viaje oñomi hag̃ua hikuái heko añetéva ha okañy hag̃ua jejapyhýigui. Oiporu umi kuatiakuéra oguata hag̃ua tetãnguéra neutral térã ohechakuaa porãva rupive oĝuahẽ mboyve Sudamérica-pe.

Complicity of Authorities: In some cases, sympathetic officials in South American countries turned a blind eye to the presence of Nazi fugitives or actively assisted them in evading capture. Some governments, particularly those with authoritarian regimes sympathetic to Nazi ideology, provided refuge to these individuals.

Mburuvichakuéra Ñemoirũ: Oĩ hag̃ua, oĩ kuri mburuvicha kuéra tetãnguéra Sudamérica-pe ohechaháicha mba’e’ỹrõ guare umi Nazi okañýva rekove, térã oipytyvõkuri chupekuéra kyhyjeguýpe ani hag̃ua jejapyhy. Oĩ mburuvichakuéra, ko’ýte umi régimen autoritario oikóva ideología Nazi rehe ñemoirũme, ome’ẽva’ekue ñemo’ã ko’ã tapichápe.

Legal Loopholes: Some Nazi war criminals exploited legal loopholes or lax extradition laws in South American countries to avoid extradition to Europe, where they would face prosecution for their crimes.

Tape ojepytaso hag̃ua léi rehegua: Oĩ umi kriminal de guerra nazi oiporúva tape ojepytaso hag̃uáicha léi rehegua térã léi kangy ojejapo hag̃ua extradición umi tetã Sudamérica-pegua ryepýpe ani hag̃ua ojegueraha chupekuéra Europa-pe, upépe oñembojojátahápe iñangaipa hag̃ua umi hembiapo vaíre.

Overall, the combination of ratlines, forged documents, complicity of authorities, and legal loopholes enabled Nazi war criminals to escape to South America and evade justice for many years after the end of World War II. ChatGPT, March, 2024.

Opaitehápe, umi tape ñemiguáva, kuatia ñembotavy, mburuvichakuéra ñemoirũ, ha léi rupi osẽ hag̃uáicha umi pa’ũ ombohapekue umi ñorairõ apoha vai Nazi-pe okañy hag̃ua Sudamérica-pe ha ojehekýi hag̃ua tekojoja-gui heta ary aja Oñemohu’ã rire Ñorairõ Guasu Mokõiha. ChatGPT, marzo, 2024.