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.
Pwofesi Fatima a te travay preparasyon Satan an pou prepare Legliz Katolik la pou l remèt òganizasyon pa li a ba li lè li pral pran pèsonaj Kris la sou li, paske se “chèf-dèv pouvwa Satan an—yon moniman efò li yo pou l chita sou twòn nan pou l gouvène tè a dapre volonte pa li.” Moun ki pap resevwa benefis temwayaj pwofetik la ki idantifye wòl Fatima nan oryante Katolisism lan, poutèt yo pa dispoze kwè nan kapasite Satan pou l fè mirak, ap mete tèt yo nan pozisyon pou yo twonpe. Pwofesi Fatima a te adrese lit entèn ki anndan Katolisism lan, ansanm ak lagè Katolisism lan kont ateyis.
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.
Lagè Katolikis la kont ateyis se sijè vèsè karant nan Danyèl onz. Ilistrasyon lit sa a te kòmanse an 1798, nan vèsè karant. Li te kòmanse ak batay kote Napoléon, wa sid la, te mennen pap la an kaptivite an 1798, epi temwayaj ki nan vèsè a fini lè wa nò a bale wa sid la ale an 1989. Nan istwa sa a (1798 rive 1989), de advèsè yo an 1917 ak 1918, chak make ak senbolis pwofetik ki mare de temwayaj yo ansanm, pandan li kenbe tèm jeneral vèsè a. Pwofesi Fatima a se san dout yon pwofesi satanik, men li se yon sijè nan Pawòl pwofetik Bondye a, e poutèt sa li se yon istwa ki dwe konprann kòrèkteman.
“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.
“Sèl sekirite pou nanm nan nan tan sa a se pou n mande nan chak etap: Kisa Seyè a di sèvitè li? Pawòl Seyè a la pou tout tan. Bib la dwe sèvi nou kòm liv gid nou, e olye pou nou konsilte sajès lèzòm, epi aksepte kòm verite diven deklarasyon mòtel fini yo, nou dwe fouye pawòl pwofesi ki sèten an. Bondye pale, e pawòl li diy de konfyans, e nou dwe poze lafwa nou sou yon ‘Men sa Seyè a di.’ Bondye vle nou etidye evènman k ap pase bò kote nou yo, epi konpare yo ak prediksyon pawòl li a, pou nou ka konprann nou ap viv nan dènye jou yo. Nou vle Bib nou yo, e nou vle konnen sa ki ekri ladan yo. Elèv pwofesi ki dilijan an ap resevwa revelasyon klè sou verite a, paske Jezi te di: ‘Pawòl ou se verite.’” Signs of the Times, 1ye oktòb 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.
Nan twazyèm lagè pwokirasyon an, jan sa reprezante nan vèsè trèz rive kenz nan Danyèl onz, yo prezante pouvwa ki leve tèt li pou etabli vizyon an. Vèsè sa a te akonpli nan ane 200 anvan Jezikri, lè “Women yo te entèveni an favè jèn wa peyi Lejip la,” epi “yo te deside pou yo pwoteje l kont destriksyon Antyòkis ak Filip t ap prepare pou li.” Vèsè a ansanm ak istwa ane 200 anvan Jezikri a idantifye ke, jis anvan lwa dimanch la, sou pretèks pou defann ranplasman Putin ki vin fèb la, nan tan kote Etazini ak Nasyonzini yo (Selekis ak Filip Masedwàn), fin deside pran teritwa Larisi yo epi separe yo ant yo pou avantaj mityèl yo, lavil Wòm papal (pwostitye Tir la) pral kòmanse jwe mizik pa li, pandan li kòmanse soti pou al fè fònikasyon ak wa latè yo.
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.
Ane 533, epi dekrè Jistenyen an pral repete jan sa te reprezante pwofetikman nan Revelasyon chapit trèz, vèsè de, ki idantifye ke dragon an (Wòm payen an) t ap bay papote a twa bagay.
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.
Bèt mwen te wè a te sanble ak yon leyopa; pye li yo te tankou pye yon lous, e bouch li te tankou bouch yon lyon; epi dragon an te ba li pisans li, twòn li, ak gwo otorite li. Revelasyon 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.
Dragon an nan Wòm payen an te bay papote a “chèz” li a, (vil Wòm) nan ane 330, lè Konstanten te deplase kapital li pou Konstantinòp. Klovis te bay papote a “pouvwa” militè li apati ane 496, epi nan 533 Jistinyen te bay papote a “otorite” sivil la. Senk ane apre, Wòm payen te mete papote a sou twòn nan, jan sa reprezante nan vèsè sèz, trant-e-yonn ak karant-e-yonn nan Danyèl onz. Lè Etazini ranpòte twazyèm lagè pwokirasyon an, papote a pral fin bat pouvwa kominis Larisi a, ki se sijè pwofesi Fatima a. Lagè pwokirasyon yo pote siyati verite a, paske tout twa batay yo akonpli pa yon lame pwokirasyon papal.
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.
Premye ak dènye lame pwokirasyon papal la se Etazini (Pwotestantis apostazi a). Lame pwokirasyon ki nan mitan an se Nazi Ikrèn yo, ki te tou lame pwokirasyon Katolik la kont Larisi kominis la nan Dezyèm Gè Mondyal la. Gen twa gè mondyal, e gen twa gè pa pwokirasyon. Dezyèm gè a, ni nan gè mondyal yo ni nan gè pa pwokirasyon yo, se te Nazism. Gè aktyèl la nan Ikrèn se gè fwontyè a ki te premye akonpli vèsè onz ak douz yo nan batay Rafia. Gè a nan Ikrèn kounye a ap akonpli pandan tan dezyèm nan twa frap Islam yo nan twazyèm malè a, menm si Islam pa enplike nan gè patikilye sa a.
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.
Premye frap la te kont peyi gloriye espirityèl la nan 11 septanm 2001, epi dènye nan twa frap yo se nan lwa dimanch lan, e li kont peyi gloriye espirityèl la ankò. Dezyèm nan twa frap Islam yo nan twazyèm malè a te kont peyi gloriye ansyen literal la nan 7 oktòb 2023. Lagè sa a ap dewoule nan menm zòn egzak kote Ptolome te ranpòte viktwa nan batay Rafya a. Jezi te deklare ke nan dènye jou yo t ap gen lagè ak rimè lagè.
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.
Lagè Jezi te fè referans a yo rive nan listwa lè efè chak vizyon akonpli, e se Ezekyèl ki te anrejistre reyalite sa a. Nan listwa sa a, yo reprezante rive twazyèm malè Islam nan, dezyèm ak twazyèm batay lagè pa pwokirasyon yo, repetisyon Lagè Sivil Ameriken an, ak repetisyon Lagè Revolisyonè Ameriken an. Lagè sa yo akonpli pandan listwa sele san karannkat mil yo, epi nan lwa dimanch ki pral vini byento a, Seyè a pral leve lame pa Li a tankou yon drapo, pandan dènye a, twazyèm lagè mondyal la, ap kòmanse, epi pandan Islam twazyèm malè a ap ogmante kòlè li kont nasyon yo.
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.
N’a tande pale de lagè ak nouvèl lagè; veye pou nou pa boulvèse, paske fòk tout bagay sa yo rive, men lafen an poko rive. Paske yon nasyon ap leve kont yon lòt nasyon, e yon wayòm kont yon lòt wayòm; epi pral gen grangou, epidemi, ak tranblemanntè, nan divès kote. Tout bagay sa yo se kòmansman doulè yo. Matye 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.
Nan tan sele san karant-kat mil yo, de gwoup nan pèp Bondye a vin defini selon kapasite yo pou wè ak pou tande.
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.
Se poutèt sa mwen pale ak yo an parabòl; paske, yo menm k ap gade, yo pa wè; e k ap tande, yo pa tande, ni yo pa konprann. E se nan yo pwofesi Ezayi a akonpli, ki di: Lè n ap tande, n ap tande, men nou p ap konprann; e lè n ap gade, n ap gade, men nou p ap remake anyen; paske kè pèp sa a vin di, zòrèy yo vin lou pou tande, e yo fèmen je yo; pou yo pa ta wè ak je yo, ni tande ak zòrèy yo, ni konprann ak kè yo, ni konvèti, e pou m ta geri yo. Men, benediksyon pou je pa nou, paske yo wè; e pou zòrèy pa nou, paske yo tande. Matye 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.
Nan peryòd sa a, ki te kòmanse nan dat 11 septanm 2001, Jezi te di: “N’a tande pale de lagè ak nouvèl lagè.” Nan liv Revelasyon an, Jan reprezante moun ki tande vwa Kris la.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè mwen yon gwo vwa, tankou son yon twonpèt. Revelasyon 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.
“vwa” li te tande a te “tankou yon twonpèt,” e twonpèt la se yon senbòl lagè, epi li te tande vwa a dèyè li. Lè sa a, li vire pou l wè vwa a.
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.
Epi mwen vire pou m wè vwa ki t ap pale avè m nan. Epi lè m vire, mwen wè sèt chandelye an lò; epi nan mitan sèt chandelye yo, yon moun ki te sanble ak Pitit lòm nan, abiye ak yon rad long ki desann jouk nan pye l, epi li te gen yon sentiwon an lò mare sou lestomak li. Tèt li ak cheve li te blan tankou lenn, blan tankou nèj; je li yo te tankou yon flanm dife; pye li yo te sanble ak bwonz rafine, tankou si yo t ap boule nan yon founo; epi vwa li te tankou bri anpil gwo dlo. Li te gen sèt zetwal nan men dwat li; epi nan bouch li te soti yon nepe file de bò; epi figi li te tankou solèy la lè l ap klere nan tout fòs li. Epi lè m wè li, mwen tonbe nan pye li tankou yon moun mouri. Epi li mete men dwat li sou mwen, li di m: Ou pa bezwen pè; se mwen menm ki premye a ak dènye a. Revelasyon 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.
Vizyon Kris la ke Jan te wè lè li te vire pou l wè vwa a, se te menm vizyon Danyèl te wè nan chapit dis la, menm vizyon Ezayi te wè nan chapit sis la, epi menm vizyon Pòl te wè a, lè li te wè istwa sèt loray yo.
“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.
“Ladrès se yon bagay ki pa ka separe ak sentete kè a. Plis nanm nan pwoche bò kote Bondye, se plis li vin rabese e soumèt nèt. Lè Jòb tande vwa Senyè a soti nan toubiyon an, li te rele byen fò: ‘Mwen rayi tèt mwen, e mwen repanti nan pousyè ak sann.’ Se lè Ezayi te wè laglwa Senyè a, e li te tande cheriben yo k ap rele, ‘Sen, sen, sen, se Senyè ki chèf lame yo,’ li te kriye: ‘Malè pou mwen, paske mwen fini!’ Danyèl, lè mesaje sen an te vin vizite li, li di: ‘Bèl aparans mwen te tounen lakay mwen an pouriti.’ Pòl, apre yo te fin rale li moute jouk nan twazyèm Syèl la, epi li te tande bagay yon moun pa gen dwa pwononse, li te pale de tèt li tankou ‘pi piti pase pi piti nan tout sen yo.’ Se Jan byeneme a, ki te panche sou lestomak Jezi, epi ki te gade laglwa li, ki te tonbe devan zanj yo tankou yon moun mouri. Plis nou gade Sovè nou an ak anpil atansyon e san rete, se mwens nou va wè nan tèt nou ki ta merite apwobasyon.” Signs of the Times, 7 avril 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.
Lè Gabriel te entèprete vizyon an pou Danyèl, li te prezante evènman pwofetik chapit onz la. Evènman sa yo se deskripsyon lagè; e nan reprezantasyon lagè sa yo, vizyon kozatif “mareh” nan, ki se tèm feminen an, eksprime kòm “marah,” te fè Danyèl chanje pou l vin nan imaj Kris la. Lè Kris la di nou pral tande pale de lagè ak bri lagè, Li ap idantifye lagè ki prezante nan Danyèl chapit onz la. Anplis, Li fè konnen ke, pou wè vizyon ki fè moun k ap gade a chanje nan imaj Li, fòk ou vire tounen, paske vwa a dèyè ou. Lagè ki reprezante nan Danyèl onz la se deskripsyon lagè ki te fèt nan listwa pase. Lè yon moun tande pale de lagè sa yo nan tan pase a, li resevwa enstriksyon konsènan listwa k ap dewoule kounye a, men sèlman si moun nan gen je pou wè ak zòrèy pou tande.
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.
Lè Ezekyèl te ekri ke t ap vini yon moman kote vizyon an pa t ap pwolonje ankò, sa te anrapò ak vizyon Ezekyèl te genyen konsènan Tanp Senyè ki nan syèl la, kote pami lòt bagay Ezekyèl te wè “wou anndan wou”, sa Sè White idantifye kòm entèraksyon konplèks evènman imen yo.
“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.
“Sou bò larivyè Kebà a, Ezekyèl te wè yon toubiyon ki te sanble ap soti nan nò a, ‘yon gwo nwaj, ak yon dife ki t ap vlope tèt li, epi te gen yon klète toutotou li, e soti nan mitan li te parèt tankou koulè abriko.’ Yon kantite wou, k ap kwaze youn ak lòt, t ap deplase pa kat èt vivan. Byen wo anlè tout bagay sa yo ‘te gen resanblans yon twòn, tankou aparans yon wòch safi; epi sou resanblans twòn nan te gen resanblans tankou aparans yon nonm anlè sou li.’ ‘Epi nan mitan cheriben yo te parèt fòm yon men lèzòm anba zèl yo.’ Ezekyèl 1:4, 26; 10:8. Wou yo te tèlman konplike nan aranjman yo, ke nan premye gade yo te sanble nan konfizyon; men yo t ap deplase nan yon amoni pafè. Èt selès yo, soutni e dirije pa men ki te anba zèl cheriben yo, t ap pouse wou sa yo; anlè yo, sou twòn safi a, te Chanm Toutan an; epi toutotou twòn nan te gen yon lakansyèl, anblèm mizèrikòd diven an.”
“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.
“Menm jan ak konplikasyon ki sanble ak wou yo te anba direksyon men ki te anba zèl cheriben yo, konsa tou jwèt konplike evènman imen yo anba kontwòl Bondye. Nan mitan konfli ak boulvès nasyon yo, Sila a ki chita anwo cheriben yo kontinye ap dirije zafè tè a.
“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.
“Istwa nasyon yo ki, youn apre lòt, te okipe tan ak plas ki te bay yo a, san yo pa t menm rann yo kont yo t ap temwaye pou verite yo menm pa t konnen sans li, pale avèk nou. Pou chak nasyon ak pou chak moun jodi a, Bondye fikse yon plas nan gran plan pa li a. Jodi a, yo ap mezire moun ak nasyon yo avèk filaplon ki nan men Sila a ki pa janm fè erè. Se pa pwòp chwa pa yo tout ap deside desten yo, e Bondye ap dirije tout bagay anwo pou akonplisman objektif li yo.”
“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.
“Istwa Gran MWEN YE A trase nan pawòl Li a, pandan Li mare lyen apre lyen nan chèn pwofetik la, depi nan letènite ki pase a rive nan letènite k ap vini an, fè nou konnen kote nou ye jodi a nan pwosesyon syèk yo, ak sa nou ka atann nan tan k ap vini an. Tout sa pwofesi te anonse ki t ap rive, jouk nan tan prezan an, te deja trase sou paj listwa yo, e nou ka sèten ke tout sa ki poko rive yo va akonpli nan lòd pa yo.”
“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.
“Dènye ranvèsman tout dominasyon tè sa yo anonse klèman nan pawòl verite a. Nan pwofesi ki te pwononse lè jijman Bondye a te deklare sou dènye wa Izrayèl la, yo bay mesaj la.” 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.
Wou konplike yo ki, nan premye aparans, sanble nan konfizyon, se jwèt konplike evènman lèzòm yo jan yo reprezante nan konfli ak boulvès nasyon yo. Istwa Kris la trase nan Pawòl Li a fè nou konnen kote nou ye; epi, lè li fè sa, li idantifye dechoukaj final tout dominasyon tèren yo. Tan sele san karannkat mil la se kote efè chak vizyon akonpli; e, anndan istwa sa a, wou yo reprezante lagè ak bri lagè Kris la te idantifye kòm “kòmansman doulè yo”. Kòmansman doulè yo te kòmanse 11 septanm 2001, paske se lè sa a tan sele san karannkat mil la te kòmanse; epi zanj sele a mete mak Li sou sila yo ki soupi epi ki kriye poutèt abominasyon yo k ap fèt anndan legliz la ak peyi a.
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?
Lagè nan peyi a pwodui tristès pou moun ki wè ak tande sa lagè sa yo reprezante. Istwa sele a idantifye dènye ranvèsman tout wayòm latè yo, epi ranvèse wayòm sa yo deja trase nan istwa pwofetik tan pase a. Lè Ezayi, nan chapit sis la, te wè menm vizyon Jan, Danyèl, Ezekyèl, Jòb ak Pòl te wè a, li te ofri tèt li pou prezante mesaj la pou tan sa a; men li te mande konbyen tan li t ap bezwen prezante mesaj la?
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.
Mwen tande vwa Senyè a ki t ap di: Kiyès mwen va voye, e kiyès ki va ale pou nou? Lè sa a, mwen di: Men mwen; voye m. Epi li di: Ale, di pèp sa a: Tande byen, men pa konprann; gade byen, men pa wè. Fè kè pèp sa a vin gra, fè zòrèy yo lou, epi fèmen je yo; pou yo pa wè ak je yo, pou yo pa tande ak zòrèy yo, pou yo pa konprann ak kè yo, pou yo pa tounen vin jwenn Bondye, epi pou yo pa geri. Lè sa a, mwen di: Senyè, jis kilè? Epi li reponn: Jouk lè lavil yo va tounen dezè san moun ladan yo, kay yo san pesonn, epi peyi a va vin nèt ale tounen yon dezolasyon; jouk lè Senyè a va depòte moun byen lwen, epi va gen yon gwo abandònman nan mitan peyi a. Ezayi 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”.
Repons yo te bay Ezayi a se te ke li t ap bezwen prezante mesaj la jiskaske “peyi a fin detwi nèt.” Mesaj sele a bay nan tan lagè, epi yo idantifye lagè sa a an patikilye kòm entèpretasyon vizyon “marah” la ke tout pwofèt yo te wè. Mesaj ekstèn nan fèt pou pwodui yon eksperyans entèn, men se sèlman pou moun ki “va tande” yo.
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.
Koneksyon ant lame pwokirasyon papal Nazi yo nan Dezyèm Gè Mondyal la aliyen, liy sou liy, ak dezyèm lame pwokirasyon an nan dezyèm lagè pwokirasyon an; epi Dezyèm Gè Mondyal la menm aliyen ak dezyèm lagè pwokirasyon an. Koneksyon dezyèm lagè pwokirasyon an ak lagè fwontyè Rafya a, ki kounye a ap repete nan Ikrèn, konekte jewografikman ak dezyèm frap Islam nan twazyèm malè a, ki te kòmanse 7 oktòb 2023, epi li reprezante wou anndan wou nan pwofesi.
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.
An 1999, yo te pibliye yon liv John Cornwell te ekri. Nan epòk sa a, John Cornwell te yon Senior Research Fellow nan Jesus College, nan Cambridge an Angletè, epi li te yon jounalis ak otè ki te resevwa prim. Liv la te trete wòl pap Wòm nan ki t ap gouvène pandan Dezyèm Gè Mondyal la. Liv la kòmanse ak granpapa pap ki t ap vini an, ki te men dwat Pap Pius IX, yo te rele Pio Nono. An 1849, yon foul repibliken te atake konplèks Vatikan an, epi Pap Pius IX te kouri kite vil Wòm. Nonm li te mennen avè l nan ekzil la se te granpapa Eugenio Pacelli. Eugenio Pacelli te pitit pitit men dwat Pap Pius IX la, epi pita li te vin Pius XII, epi liv ki te ekri sou Eugenio Pacelli a te rele 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.
Nan liv la, Cornwell egzamine nan ki mezi Pap Pius XII, ansyen Kadinal Eugenio Pacelli, te okouran de pèsekisyon Jwif yo pa rejim Nazi a pandan Dezyèm Gè Mondyal la, epi kijan li te reyaji devan sa. Li demontre ke silans piblik Pius XII ak absans aksyon li pou kondane Olokòs la te montre lidèchip imoral li pandan lagè a.
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 bay kontèks istorik pou pap Pius XII la, ansanm ak orijin diplomatik li ak dinamik politik konplèks epòk la. Li egzamine apwòch Vatikan an nan fason li te trete ak Almay Nazi a. Cornwell fè konnen Pius XII te manke denonse Olokòs la epi entèvni an favè Jwif yo t ap pèsekite yo, paske li menm, antanke Kadinal an 1933, te mennen nan konklizyon yon konkòda avèk Hitler ki te pwomèt soumisyon katolik yo devan travay Hitler la.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik ki vin apre a.
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:
Apre Dezyèm Gè Mondyal la, kèk kriminèl lagè nazi te rive chape anba jistis lè yo te kouri al nan divès peyi, pami yo plizyè nan Amerik di Sid. Metòd prensipal yo te itilize pou chape epi rive nan Amerik di Sid te gen ladan yo:
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.
Liy rat yo: Liy rat yo te chemen chape an kachèt plizyè òganizasyon te mete sou pye, tankou Legliz Katolik la ak ajans entèlijans ki te gen senpati pou yo, pou ede Nazi yo ak lòt moun ki t ap sove yo kite Ewòp. Souvan, chemen sa yo te enplike itilizasyon fo idantite, dokiman fo, ak rezo kontrebann pou fasilite pasaj yo pou rive nan kote ki te an sekirite, tankou Amerik di Sid.
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.
Foje Dokiman: Anpil nazis ki t ap kouri jwenn paspò, viza, ak lòt dokiman vwayaj fo pou kache vrè idantite yo epi chape anba arestasyon. Yo te sèvi ak dokiman sa yo pou vwayaje atravè peyi net oswa peyi ki te montre senpati pou yo, anvan yo te rive nan Amerik di Sid.
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.
Konplisite Otorite yo: Nan kèk ka, responsab ofisyèl ki te gen senpati nan peyi Amerik di Sid yo te fèmen je sou prezans refijye Nazi yo oswa yo te ede yo aktivman pou chape anba arestasyon. Kèk gouvènman, sitou sa yo ki te gen rejim otoritè ki te gen senpati pou ideyoloji Nazi a, te bay moun sa yo refij.
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.
Lacunes juridiques : Certains criminels de guerre nazis ont exploité des lacunes juridiques ou des lois d’extradition peu rigoureuses dans des pays d’Amérique du Sud afin d’éviter leur extradition vers l’Europe, où ils auraient été poursuivis pour leurs crimes.
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.
An jeneral, konbinezon ratline yo, fo dokiman yo, konplisite otorite yo, ak vid legal yo te pèmèt kriminèl lagè Nazi yo chape ale nan Amerik di Sid epi evite jistis pandan anpil ane apre fen Dezyèm Gè Mondyal la. ChatGPT, Mas 2024.