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.
Ramalan Fatima iku minangka pakaryané Iblis kang nyiapaké Gréja Katulik supaya masrahaké organisasiné marang dhèwèké nalika dhèwèké nyamar dadi Kristus, awit iku minangka “mahakarya saka pangwasané Iblis—tugu pangéling-éling saka upayané kanggo njumenengaké dhiri ing dhampar supaya mrentah bumi miturut karsané dhéwé.” Wong-wong kang ora gelem kauntungan saka paseksèn ramalan kang nandhani kalungguhan Fatima ing nuntun Katulikisme, marga saka ora gelem pracaya marang kabisané Iblis nindakaké mujijat, lagi nyawisaké awaké dhéwé kanggo katipu. Ramalan Fatima ngrembug perjuwangan internal ing sajroning Katulikisme, lan peperangané Katulikisme nglawan atheisme.
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.
Perang Katulik nglawan ateisme punika dados pokok pirembaganing ayat kaping patang puluh saking Daniel sewelas. Gegambaran perjuangan punika kawiwitan ing taun 1798, ing ayat kaping patang puluh. Punika kawiwitan kanthi peperangan nalika Napoleon, ratu sisih kidul, nyekel paus dados tawanan ing taun 1798, lan paseksèn ing salebeting ayat punika lajeng dipunpungkasi kanthi ratu sisih lor nyapu sirna ratu sisih kidul ing taun 1989. Ing salebeting sajarah punika (1798 dumugi 1989), kalih pihak ingkang silih satru ing taun 1917 lan 1918, saben-saben dipuntandhani kanthi pralambang kenabian, ingkang nggandhèngaken paseksèn kalihanipun kekalih punika dados satunggal, nanging tetep njagi tema umum ayat punika. Ramalan Fatima mesthi waé minangka ramalan satanis, nanging punika minangka satunggaling pokok pirembagan saking Sabdaning Allah ingkang kenabian, mila punika dados sajarah ingkang kedah dipunmangertosi kanthi leres.
“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.
“Mung siji-sijiné kaslametan kanggo jiwa ing wektu iki yaiku nyuwun pituduh ing saben langkah, Apa pangandikané Gusti marang abdiné? Pangandikané Gusti tetep langgeng ing salawas-lawasé. Kitab Suci kudu dadi buku panuntun kita, lan tinimbang nyuwun pitutur marang kawicaksananing manungsa, sarta nampa minangka kayektèn ilahi apa sing dikandhakaké déning manungsa fana, kita kudu nelusuri tembung ramalan kang mesthi. Gusti Allah wis ngandika, lan pangandikané bisa dipercaya, lan kita kudu ngantepaké iman kita marang sawijining ‘Mangkono pangandikané Gusti.’ Gusti Allah ngersakaké supaya kita nyinau kedadéan-kedadéan sing lagi kalakon ing saubengé kita, lan mbandhingaké iku karo pratélan-pratélan ing pangandikané, supaya kita bisa mangertèni yèn kita urip ing dina-dina wekasan. Kita mbutuhaké Kitab Suci kita, lan kita kepéngin ngerti apa sing katulis ana ing jeroné. Wong sing sregep nyinau ramalan bakal oleh ganjaran awujud pambabar kayektèn sing cetha, amarga Gusti Yésus ngandika, ‘Pangandikan Paduka punika kayektèn.’” Signs of the Times, 1 Oktober 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.
Ing perang proksi kang katelu, kaya dene digambarake ing ayat telulas nganti limalas saka Daniel sewelas, kakuwatan kang ngluhurake awake dhewe kanggo netepake wahyu iku diwedharake. Ayat mau kalaksanan ing taun 200 SM, nalika “wong Romawi campur tangan kanggo mbélani raja Mesir kang isih enom,” lan “netepake manawa dheweke kudu dilindhungi saka karusakan kang dirancang déning Antiochus lan Filipus.” Ayat kasebut lan sajarah taun 200 SM nuduhake manawa sadurunge undhang-undhang Minggu, kanthi alesan mbélani panggantos Putin kang wis saya ringkih, ing mangsa nalika Amérika Sarékat lan Perserikatan Bangsa-Bangsa (Seleukus lan Filipus saka Makedonia) wis netepake arep njupuk tlatah Rusia lan mbagekake kanggo kauntungan bebarengan, Roma kapapan (sundel saka Tirus) bakal wiwit ngunèkaké musiké, nalika dheweke wiwit maju kanggo laku jina karo para ratu ing bumi.
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.
Taun 533, lan dhawuhé Justinian banjur bakal katindakaké manèh kaya kang dipratandhakaké sacara kenabian ing Wahyu pasal telulas, ayat loro, kang nerangaké yèn naga (Roma kapir) bakal maringi telung prakara marang kapausan.
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.
Lan kewan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkeme kaya cangkeme singa; lan naga iku maringi marang dheweke pangwasané, dhamparé, lan panguwasa kang gedhé. Wahyu 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.
Naga saka Roma pagan maringake “dhamparé,” (kutha Roma) marang kepausan ing taun 330, nalika Konstantinus mindhah ibukuthané menyang Konstantinopel. Clovis maringake “kakuwatan” militèré marang kepausan wiwit taun 496, lan ing taun 533 Yustinianus maringake “wewenang” sipil marang kepausan. Limang taun sawisé kuwi, Roma pagan nglenggahaké kepausan ing dhampar, kaya sing dilambangaké ing ayat nembelas, telung puluh siji, lan patang puluh siji saka Daniel sewelas. Nalika Amerika Sarékat menang perang proksi kaping telu, kepausan bakal ngalahaké kakuwatan Komunis Rusia sing dadi pokoking wangsit Fatima. Perang-perang proksi iku nggawa tandha kayektèn, awit katelu peperangan mau kabèh kalakon déning pasukan proksi paus.
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.
Tentara proksi kapisan lan pungkasaning kapapaan yaiku Amerika Serikat (Protestantisme murtad). Tentara proksi ing tengah yaiku Nazi-né Ukraina, kang uga dadi tentara proksi Katulik nglawan Rusia Komunis ing perang donya kapindho. Ana telung perang donya, lan ana telung perang proksi. Perang kapindho saka perang donya lan perang proksi padha-padha yaiku Nazisme. Perang sing saiki dumadi ing Ukraina yaiku perang tapel wates kang kapisan netepi ayat sewelas lan rolas ana ing perang Raphia. Perang ing Ukraina saiki lagi katindakake sajrone wektu serangan kapindho saka telung serangan Islam saka bilai katelu, sanadyan Islam ora melu ing perang tartamtu iku.
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.
Paukuman kapisan ditujokaké marang tanah kamulyan rohani ing tanggal 11 September 2001, lan paukuman pungkasan saka telung paukuman iku dumadi nalika undhang-undhang Minggu, lan maneh ditujokaké marang tanah kamulyan rohani. Paukuman kapindho saka telung paukumané Islam saka bilai katelu iku ditujokaké marang tanah kamulyan kuna kang harfiah ing tanggal 7 Oktober 2023. Peperangan iku dumadi ing wewengkon kang padha persis karo panggonan Ptolemy menang ing perang Raphia. Gusti Yesus ngandika yèn ing dina-dina pungkasan bakal ana peperangan lan pawarta bab peperangan.
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.
Peperangan-peperangan ingkang dipunsebat déning Gusti Yesus punika kalampahan wonten ing sajarah nalika akibat saking saben wahyu dipungenapi, lan Yehezkiel ingkang nyerat kasunyatan punika. Ing sajarah punika dipungambaraken rawuhipun bilai ingkang kaping tiga saking Islam, peperangan kaping kalih lan kaping tiga saking proxy wars, pengulanganipun Perang Sipil Amerika, pengulanganipun perang Révolusi Amerika. Peperangan-peperangan punika kalampahan sajroning sajarah panyegelanipun satus patang puluh sekawan ewu, lan ing wekdal enggal rawuhipun undhang-undhang Minggu, Pangéran badhé ngadegaken wadya-Badanipun dados panji-panji nalika peperangan donya ingkang pungkasan, kaping tiga, kawiwitan, lan nalika Islam saking bilai kaping tiga nambah nesunipun dhateng bangsa-bangsa.
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.
Lan kowé bakal krungu bab perang lan kabar-kabar ngenani perang; awasana, aja nganti kowé giris, awit samubarang iki kudu kalakon, nanging wekasan iku durung tekan. Sebab bangsa bakal nglawan bangsa, lan karajan nglawan karajan; lan bakal ana pailan, pageblug, lan lindhu ana ing manéka papan. Kabèh iku mung wiwitaning kasangsaran. Matius 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.
Ing wektu panyegelané wong satus patang puluh papat ewu, ana rong golongan umaté Allah kang katetepaké déning kasanggupané kanggo ndeleng lan krungu.
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.
Mulané Aku ngandika marang wong-wong mau nganggo pasemon, awit senajan padha ndeleng, padha ora weruh; lan senajan padha krungu, padha ora krungu lan ora mangerti. Lan ana ing wong-wong mau kawujud ramalané Nabi Yesaya, kang ngandika, Kowe bakal krungu temenan, nanging ora bakal mangerti; lan kowe bakal ndeleng temenan, nanging ora bakal nyumurupi: Awit atiné bangsa iki wis dadi atos, lan kupingé wus kethul pangrungoné, lan mripaté padha ditutup; supaya aja nganti sawayah-wayah padha weruh kalawan mripaté lan krungu kalawan kupingé, sarta mangerti kalawan atiné, banjur padha mratobat, lan Aku nambani wong-wong mau. Nanging begja mripatmu, amarga bisa weruh; lan kupingmu, amarga bisa krungu. Matius 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.
Ing mangsa wektu iku, kang diwiwiti ing tanggal 11 September 2001, Gusti Yesus ngandika, “kowe bakal krungu bab perang lan kabar-kabar perang.” Ing kitab Wahyu, Yokanan nggambarake wong-wong kang krungu swaraning Kristus.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Aku ana ing Roh ing dinaé Gusti, lan krungu ana swara gedhé ana ing wingkingku, kaya swaraning kalasangka. Wahyu 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.
“Swara” kang dipunrungu iku “kaya kalasangka,” lan kalasangka iku pralambanging paprangan, sarta piyambakipun miyarsa swara punika saking wingkingipun. Banjur piyambakipun minger badhé mirsani swara punika.
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.
Lan aku minger kanggo ndeleng swara kang ngandika karo aku. Bareng aku wis minger, aku weruh pitu kaki dian emas; lan ana ing tengah-tengahing pitu kaki dian mau Anaijining kang kados Putraning Manungsa, ngagem jubah dawa nganti tekan sikil, lan ing dhadhané kasabuk sabuk emas. Sirahe lan rambuté putih kaya wulu wedhus, putih kaya salju; lan mripaté kaya geni murub; lan sikilé kaya tembaga alus, kaya-kaya murub ana ing pawon pangobongan; lan swarané kaya gumuruhing banyu akèh. Lan ana ing tangan-tengené pitu lintang; lan saka cangkemé metu pedhang landhep, landhepe loro; lan pasuryané kaya srengéngé kang sumunar sajroning kakuwatané. Lan nalika aku weruh Panjenengané, aku ambruk ana ing sikilé kaya wong mati. Lan Panjenengané numpangaké tangan-tengené marang aku, ngandika marang aku, Aja wedi; Aku iki Kang Kapisan lan Kang Pungkasan. Wahyu 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.
Paningal bab Kristus kang dideleng déning Yohanes nalika panjenengané noleh arep ndeleng swara iku, yaiku paningal kang padha karo kang dideleng déning Daniel ana ing pasal sepuluh, paningal kang padha karo kang dideleng déning Yesaya ana ing pasal enem, lan paningal kang padha karo kang dideleng déning Paulus nalika panjenengané nyumurupi sajarahing pitu gludhug.
“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.
“Andhap asor ora bisa dipisahaké saka kasucèning ati. Saya cedhak jiwa marang Gusti Allah, saya sampurna panjênengané diasoraké lan ditundhukaké. Nalika Ayub krungu swarané Pangéran saka ing prahara, dhèwèké matur, ‘Aku jijik marang awakku dhéwé, lan mratobat ana ing lebu lan awu.’ Nalika Yésaya mirsani kamulyaning Pangéran, lan krungu para kerub padha nguwuh, ‘Suci, suci, suci iku Pangéraning sarwa dumadi,’ nalika semana dhèwèké nguwuh, ‘Cilaka aku, awit aku wis sirna!’ Daniel, nalika diparani utusan suci, ngandika, ‘Kaéndahanku ing njero awakku malih dadi rusak.’ Paulus, sawisé diangkat menyang Swarga katelu, lan krungu prakara-prakara kang ora kena diucapaké déning manungsa, ngandharaké bab awaké dhéwé minangka ‘sing luwih cilik tinimbang kang paling cilik saka kabèh para suci.’ Yohanes, murid kang kinasihan, kang sumandhing ing dhadhané Gusti Yésus, lan mirsani kamulyané, iku sing ambruk ana ing ngarsané para malaékat kaya wong mati. Saya raket lan saya tetep kita nyawang Juru Slamet kita, saya sathithik kang bakal kita deleng ing awak kita dhéwé sing pantes disarujuki.” Signs of the Times, April 7, 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.
Nalika Gabriel napsirake wahyu mau marang Daniel, dhèwèké ngaturaké kedadeyan-kedadeyan kenabian ing pasal sewelas. Kedadeyan-kedadeyan mau minangka gambaran peperangan, lan ing sajroning perlambang perang-perang iku, wahyu kang njalari saka tembung feminin “mareh,” kang diwedharaké minangka “marah,” njalari Daniel kaowah dadi gambaré Kristus. Nalika Kristus ngandika yèn kowé bakal krungu bab perang-perang lan kabar-kabar bab perang, Panjenengané lagi ngenali perang-perang kang diwedharaké ana ing Daniel pasal sewelas. Salajengipun Panjenengané uga ngenali yèn supaya bisa ndeleng wahyu kang njalari wong kang mirsani kaowah dadi gambaré Panjenengané, kowé kudu mbalik, awit swara iku ana ing mburimu. Perang-perang kang diperlambangaké ing Daniel 11 iku minangka gambaran perang-perang kang wis dumadi ing sajarah biyèn. Kanthi krungu bab perang-perang mau ing jaman kapungkur, wong diwulang bab sajarah kang saiki lagi dumadi, nanging mung manawa wong mau nduwèni mripat kanggo ndeleng lan kuping kanggo ngrungu.
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.
Nalika Ezekiel nyathet manawa bakal ana sawijining wektu nalika wahyu iku ora bakal ditundha maneh, prakara iku ana gandhèng cenenge karo wahyuné Ezekiel bab pasucèn kaswargan, ing kono, ing antarané prakara-prakara liyané, Ezekiel mirsa “roda ana ing sajroning roda”, kang déning Sister White dipratélakaké minangka sesambungan ruwet antarané prastawa-prastawa manungsa.
“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.
Ing pinggiré Kali Kebar, Yéheskèl nyumurupi ana prahara angin puyuh kaya-kaya teka saka lor, “mêndhung gedhé, lan geni kang gumulung ing sajroné dhéwé, lan ana padhang ing sakiwa-tengené, lan saka ing tengahé katon kaya warna ambar.” Sawatara roda, padha silangan siji lan sijiné, diobahaké déning papat titah urip. Luhur ngungkuli kabèh iki “ana rupa dhampar, kaya katoné watu safir: lan ing ndhuwur rupa dhampar iku ana rupa kaya katoné manungsa ing sandhuwuré.” “Lan ana katon ing para kerubim wujud tangan manungsa ana ing sangisoré swiwiné.” Yéheskèl 1:4, 26; 10:8. Roda-roda iku angèl banget tata susuné, nganti ing paningal sepisanan katon kaya ora tumata; nanging padha obah kanthi kasalarasan kang sampurna. Makluk-makluk swarga, kang ditetepaké lan dipandhegani déning tangan ing sangisoré swiwiné para kerubim, padha nggerakaké roda-roda iku; ing sandhuwuré, ana ing dhampar safir, lenggah Panjenengané Kang Langgeng; lan ngubengi dhampar iku ana pelangi, lambang sih-kadarman ilahi.
“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.
“Kados dene prakawis-prakawis ingkang ruwet kados roda punika wonten ing sangisoring tuntunaning astanipun ingkang wonten ing sangisoring swiwinipun para kerubim, mekaten ugi reroncening prastawa-prastawa manungsa ingkang ruwet punika wonten ing sangisoring pangwaosing Allah. Ing satengahing pasulayan lan keribetaning para bangsa, Panjenenganipun ingkang lenggah ing nginggil para kerubim taksih nuntun lampahing prakawis-prakawis bumi.”
“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.
“Riwayaté bangsa-bangsa sing silih gumanti wis ngenggoni wektu lan papané sing wis katetepaké kanggo wong-wong mau, kanthi tanpa sadhar dadi paseksi tumrap bebener kang tegesé piyambak padha ora mangertèni, ngandika marang kita. Kanggo saben bangsa lan kanggo saben pribadi ing jaman saiki, Gusti Allah wis netepaké papan ana ing rancangan-Nya kang agung. Ing jaman saiki, manungsa lan bangsa-bangsa lagi ditaker nganggo lot ana ing asta Panjenengané Panjenengan kang ora tau klèru. Kabèh, lumantar pilihané dhéwé, lagi nemtokaké nasibé, lan Gusti Allah nguwasani samubarang kabèh supaya kalaksanane karsané.”
“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.
“Riwayat sing wis ditetepaké déning AKU INGKANG AGUNG ing Sabdané, nyambungaké gegandhèngan siji lan sijiné ing rentengan ramalan, wiwit saka kalanggengan ing jaman kapungkur nganti kalanggengan ing jaman kang bakal teka, nyaritakaké marang kita ana ing ngendi kita saiki ing prosèsi jaman-jaman, lan apa kang bisa diarep-arep ing wektu kang bakal rawuh. Samubarang kang wis diramalké déning ramalan bakal kalakon, nganti tekan wektu saiki, wis kacathet ing kaca-kaca sajarah, lan kita bisa yakin yèn samubarang kang isih bakal kelakon bakal katindakaké miturut urutané.
“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.
“Rubuhing pungkasan sakehing pamaréntahan kadonyan wis kawedhar kanthi cetha ana ing pangandikaning kayektèn. Ing ramalan kang kawedhar nalika putusan paukuman saka Allah diumumaké marang raja pungkasaning Israèl, kaparingaké pawarta iki.” 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.
Roda-roda kang ruwet, kang ing pandeleng kapisan katingal kaya ana ing kacampuran, iku sajatiné minangka dolanan ruweting prastawa-prastawa manungsa kaya dene katuduhaké ana ing pasulayan lan gegap-gempitaning bangsa-bangsa. Sajarah kang wus katetepaké déning Kristus ana ing Sabdané mratelakaké marang kita ana ing ngendi papan kita, lan kanthi mangkono iku nandhani karuntuhan pungkasan saka sakehing pamaréntahan kadonyan. Mangsa panyegelan tumrap wong satus patang puluh papat ewu iku papaning kasampurnaning pangaruh saka saben sesanti, lan ana ing sajarah iku roda-roda mau nggambaraké perang-perang lan pawarta-pawarta bab perang kang wis katandhakaké déning Kristus minangka “wiwitaning kasusahan”. Wiwitaning kasusahan iku diwiwiti tanggal 11 September 2001, awit ing wektu iku mangsa panyegelan tumrap wong satus patang puluh papat ewu diwiwiti, lan malaékat panyegel masang tandhané marang wong-wong kang nggresula lan nangis marga saka sakehing panggawé nistha kang kelakon ana ing sajroning pasamuwan lan nagari.
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?
Perang-perang ing nagara iku ndadèkaké kasusahan tumrap wong-wong sing weruh lan krungu apa sing dilambangaké déning perang-perang mau. Sajarah panyegelan iku ngenali tumbangé pungkasan saka kabèh karajan kadonyan, lan panumbanganing karajan-karajan mau wis dilacak ana ing sajarah kenabian jaman biyèn. Nalika Yesaya, ing pasal enem, ndeleng wahyu sing padha kaya Yohanes, Daniel, Yehezkiel, Ayub lan Paulus, dhèwèké kanthi sukarela maju kanggo ngaturaké piwulang tumrap wektu iku, nanging dhèwèké takon nganti suwé pira dhèwèké kudu ngaturaké piwulang iku?
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.
Aku uga krungu swaraning Pangéran, pangandikané, “Sapa kang bakal Dakutus, lan sapa kang bakal mangkat kanggo Kita?” Banjur aku matur, “Ingsun punika, utusa kula.” Panjenengané banjur ngandika, “Mangkaa, lan kandhaa marang bangsa iki, Kowé temenan krungu, nanging ora mangerti; lan kowé temenan ndeleng, nanging ora nyumurupi. Atiné bangsa iki padha gawéa dadi lemu, kupingé padha gawéa dadi abot, lan mripaté pejeja; supaya aja padha ndeleng kalawan mripaté, lan krungu kalawan kupingé, lan mangerti kalawan atiné, banjur padha mratobat, lan padha kapulihaké.” Aku banjur matur, “Dhuh Pangéran, nganti kapan?” Panjenengané mangsuli, “Nganti kutha-kutha dadi sepi tanpa penduduk, lan omah-omah tanpa wong, lan nagara dadi gersang banget, lan nganti Pangéran nyingkiraké manungsa adoh banget, sarta ana pangloning akèh ana ing satengahing nagara.” Yesaya 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”.
Wangsulan sing diparingaké marang Yésaya yaiku yèn dhèwèké kudu ngaturaké pawarta iku nganti “tanah dadi tumpes kabèh.” Pawarta bab panyanggelan iku diparingaké ing wektu peperangan, lan peperangan iku kanthi cetha diidentifikasi minangka tafsiran saka wahyu “marah” kang kabèh para nabi wus padha nyeksèni. Pawarta lahiriah iku kaancang kanggo nuwuhaké pengalaman batin, nanging mung kanggo wong-wong kang “bakal ngrungokaké”.
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.
Sesambunganing tentara proksi kapapaan, yaiku Nazi, ing perang donya kapindho, cocog, baris sawisé baris, karo tentara proksi kapindho ing perang proksi kapindho, lan perang donya kapindho iku dhéwé uga selaras karo perang proksi kapindho. Sesambunganing perang proksi kapindho karo perang tapel wates ing Raphia sing saiki lagi kaulang ana ing Ukraina, sacara géografis sesambungan karo serangan kapindho Islam saka bilai katelu, kang diwiwiti ing 7 Oktober 2023, lan nggambarake rodha-rodha ana ing sajroning rodha-rodha miturut nubuat.
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.
Ing taun 1999, sawijining buku kang ditulis déning John Cornwell diterbitaké. Ing wektu iku John Cornwell iku Senior Research Fellow ing Jesus College, Cambridge, Inggris, sarta sawijining jurnalis lan panganggit kang olèh bebungah. Buku iku ngrembug peranan paus Roma kang mrentah sajrone Perang Donya II. Buku mau diwiwiti saka kakungé paus ing tembé mburi, kang dadi tangan tengené Paus Pius IX, kang kawentar kanthi jeneng Pio Nono. Ing taun 1849, gerombolan Republik nyerang komplek Vatikan lan Paus Pius IX mlayu ninggal kutha Roma. Wong kang digawa bebarengan karo dhèwèké menyang pangasingan yaiku kakungé Eugenio Pacelli. Eugenio Pacelli iku putuné tangan tengené Paus Pius IX, lan ing tembé banjur dadi Pius XII, lan buku ngenani Eugenio Pacelli iku dijenengi 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.
Ing buku kasebut, Cornwell nliti nganti sepira Paus Pius XII, sing sadurunge yaiku Kardinal Eugenio Pacelli, mangertos lan nanggapi panyiksa marang wong-wong Yahudi déning rézim Nazi sajrone Perang Donya II. Panjenengané nduduhaké yèn menengé Pius XII ing ngarepé umum lan ora ana tindakane kanggo nyalahaké Holocaust mratandhani kapemimpinané sing ora susila sajrone perang.
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 maringi konteks sajarah tumrap kalenggahan kapausan Pius XII, kalebu latar wuri diplomatiké lan dinamika pulitik jaman semana kang ruwet. Panjenengané nliti pendekatan Vatikan sajroning sesambungan karo Jerman Nazi. Cornwell netepaké yèn Pius XII gagal nglairaké swara mbela tumrap Holocaust lan campur tangan kanggo mbéla wong-wong Yahudi kang dianiaya, awit panjenengané, nalika taksih dados Kardinal ing taun 1933, wis ngraketaké sawijining konkordat karo Hitler kang njanjèkaké katundhukan Katulik marang pakaryané Hitler.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika ing artikel salajengipun.
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:
Sawisé Perang Donya II, sawatara penjahat perang Nazi kasil uwal saka kaadilan kanthi mlayu menyang manéka nagara, kalebu sawetara ing Amérika Kidul. Cara-cara utama sing dienggo déning wong-wong mau kanggo uwal lan tekan Amérika Kidul antarané yaiku:
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 iku jalur-jalur pelarian rahasia kang diadegaké déning manéka organisasi, kalebu Gréja Katulik lan badan-badan intelijen kang simpati, kanggo mbiyantu para Nazi lan buronan liyané supaya bisa lolos saka Éropah. Jalur-jalur iki kerep nglibataké panganggon identitas palsu, dokumèn palsu, lan jaringan panyelundupan kanggo nglancarake lelampahané menyang panggonan-panggonan perlindungan kang aman, kalebu Amérika Kidul.
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.
Dokumen Palsu: Akeh buronan Nazi entuk paspor, visa, lan dokumen lelungan liyané sing dipalsokaké kanggo ndhelikaké jati dhiriné sing sejati lan supaya bisa uwal saka panangkepan. Wong-wong mau migunakaké dokumen-dokumen iki kanggo lelungan lumantar nagara-nagara netral utawa sing simpati marang wong-wong mau sadurungé tekan Amérika Kidul.
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.
Keterlibatan para panguwasa: Ing sawatara prakara, para pejabat ing negara-negara Amérika Kidul sing nduwèni simpati milih meneng waé marang anané para buronan Nazi utawa kanthi aktif mbiyantu wong-wong mau supaya bisa nyingkiri panangkepan. Sawatara pamaréntahan, mligi kang dikuwasani rézim otoriter sing nduwèni simpati marang ideologi Nazi, maringi pangayoman marang wong-wong iki.
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.
Celah-Celah Hukum: Sawatara durjana perang Nazi migunakaké celah-celah hukum utawa angger-angger ekstradisi kang kendho ing nagara-nagara Amérika Kidul kanggo ngindhari ekstradisi menyang Éropah, ing ngendi wong-wong mau bakal ngadhepi tuntutan hukum tumrap kadurjanan-kadurjanané.
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.
Sakabèhé, gabungan antarané ratlines, dokumèn palsu, keterlibatan para panguwasa, lan cela-cela hukum ndadèkaké para penjahat perang Nazi bisa uwal menyang Amérika Kidul lan ngindhari kaadilan nganti pirang-pirang taun sawisé pungkasaning Perang Donya II. ChatGPT, Maret, 2024.