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.

Siporofesia ya Fatima ilikuwa kazi ya Shetani ya maandalizi katika kuliandaa Kanisa Katoliki lisalimishe shirika lao kwake atakapojifanya kuwa Kristo, kwa maana ndiyo “kazi kuu ya uwezo wa Shetani—ukumbusho wa juhudi zake za kujikweza juu ya kiti cha enzi ili autawale ulimwengu kulingana na mapenzi yake.” Wale ambao hawatafaidishwa na ushuhuda wa kinabii unaotambulisha nafasi ya Fatima katika kuuelekeza Ukatoliki, kwa sababu ya kutokuwa tayari kwao kuamini katika uwezo wa Shetani wa kufanya miujiza, wanajiweka wenyewe katika hali ya kudanganywa. Siporofesia ya Fatima ilihusu pambano la ndani ndani ya Ukatoliki, na vita ya Ukatoliki dhidi ya ukana Mungu.

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.

Olutalo lwa Katolika n’obutakkiriza Katonda lwe lulagibwa mu lunyiriri olw’amakumi ana olw’a Danyeri ekkumi n’emu. Ekifaananyi ky’okulwana okwo kyatandika mu 1798, mu lunyiriri olw’amakumi ana. Kyatandika n’olutalo mwe Napoliyoni, kabaka ow’obukiikaddyo, yawambira paapa mu 1798, era obujulirwa obuli munda mu lunyiriri ne buggwaako kabaka ow’obukiikakkono bwe yaggyeewo n’ayambulula kabaka ow’obukiikaddyo mu 1989. Mu byafaayo ebyo (1798 okutuuka mu 1989), abalabe ababiri mu 1917 ne 1918, buli omu ku bo bamanyiddwa n’obubonero obw’obunnabbi, obugatta awamu obujulirwa bwabwe bombi, nga bwe bukuuma omulamwa omukulu ogw’olunyiriri. Obunnabbi bwa Fatima tewali kubuusabuusa nti bunnabbi bwa Sitaani, naye era nsonga eri mu Kigambo kya Katonda eky’obunnabbi, era kyennyini kyafaayo ekigwanira okutegeerwa obulungi.

“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.

“Ukhuseleko lodwa lomphefumlo ngeli xesha kukubuza kwisinyathelo ngasinye ukuthi, INkosi ithini encekwini yayo? Ilizwi leNkosi lihlala ngonaphakade. IBhayibhile imelwe kukuba sisikhokelo sethu, yaye endaweni yokubonisana nobulumko babantu, nokwamkela njengeyona nyaniso yobuthixo oko kuthethwa ngabantu abafayo abanomda, sifanele ukuphengulula ilizwi eliqinisekileyo lesiprofeto. UThixo uthethile, nelizwi lakhe lithembekile, yaye ukholo lwethu kufuneka lulambele phezu ko ‘Utsho uYehova.’ UThixo angathanda ukuba sifunde iziganeko ezenzekayo ezisingqongileyo, size sizithelekise neziprofeto zelizwi lakhe, ukuze siqonde ukuba siphila kwimihla yokugqibela. Sifuna iiBhayibhile zethu, yaye sifuna ukwazi oko kubhaliweyo kuzo. Umfundi wesiprofeto okhutheleyo uya kuvuzwa ngezityhilelo ezicacileyo zenyaniso, kuba uYesu wathi, ‘Ilizwi lakho liyinyaniso.’” Signs of the Times, October 1, 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.

Mu vita vya tatu vya uwakala, kama vinavyowakilishwa katika aya ya kumi na tatu hadi ya kumi na tano ya Danieli kumi na moja, nguvu ile ijiinuayo yenyewe ili kuisimamisha njozi inatambulishwa. Aya hiyo ilitimizwa katika mwaka wa 200 KK, wakati “Warumi waliingilia kati kwa niaba ya mfalme mchanga wa Misri,” na “wakaazimia kwamba alipaswa kulindwa kutokana na uharibifu uliopangwa na Antioko na Filipo.” Aya hiyo na historia ya mwaka wa 200 KK vinabainisha kwamba, muda mfupi kabla ya sheria ya Jumapili, kwa msingi wa kumtetea mbadala dhaifu wa Putin, katika wakati ambapo Marekani na Umoja wa Mataifa (Seleuko na Filipo wa Makedonia), wameazimia kuyateka maeneo ya Urusi na kuyagawanya kwa manufaa yao ya pamoja, Roma ya kipapa (kahaba wa Tiro) itaanza kupiga muziki wake, ianzapo kutoka kwenda kufanya uasherati pamoja na wafalme wa dunia.

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.

ឆ្នាំ 533 ហើយក្រឹត្យរបស់ Justinian នឹងត្រូវបានធ្វើឡើងម្តងទៀត ដូចដែលបានតំណាងទុកជាព្យាករណ៍នៅក្នុង វិវរណៈ ជំពូកទីដប់បី ខទីពីរ ដែលបញ្ជាក់ថា នាគ (រ៉ូមបាកាន) នឹងប្រគល់អ្វីបីយ៉ាងដល់ស្ថាប័នប៉ាប។

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.

Na mnyama niliyemwona alikuwa mfano wa chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 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.

主后330年，君士坦丁将国都迁往君士坦丁堡之时，异教罗马的龙便将其“座位”（即罗马城）交给了教皇权。自496年起，克洛维将其军事“能力”交给教皇权；至533年，查士丁尼又将民政的“权柄”赐予教皇权。五年之后，异教罗马将教皇权扶上王位，正如《但以理书》第十一章第十六、三十一与四十一节所表明的那样。待美国赢得第三场代理战争之时，教皇权就必击败俄罗斯的共产主义势力，而这正是法蒂玛预言所论及的主题。这些代理战争都带有真理的印记，因为这三场战役无一不是借着教皇的代理军队而完成的。

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.

لەشکری وەکالەتیی پاپایەتیی یەکەم و کۆتایی، ویلایەتە یەکگرتووەکانی ئەمەریکایە (پرۆتستانتیزمی مرتەد). لەشکری وەکالەتیی ناوەڕاست، نازییەکانی ئۆکراینن، کە هەروەها لە جەنگی دووەمی جیهانی‌دا لەشکری وەکالەتیی کاتۆلیک بوون دژ بە ڕووسیای کۆمۆنیست. سێ جەنگی جیهانی هەن، و سێ جەنگی وەکالەتیش هەن. جەنگی دووەم لە هەردووکیان، هەروەها لە جەنگە جیهانییەکان و جەنگە وەکالەتییەکان، نازیزم بوو. جەنگی ئێستای ئۆکراین جەنگی سنوورە، کە یەکەمجار ئایەتەکانی یازدە و دوازدەی لە شەڕی ڕافیا تەواوکرد. جەنگی ئۆکراین ئێستا لە کاتی دووەمی سێ لێدانەکانی ئیسلامی وێڵی سێیەمدا بە ئەنجام دەگەێنرێت، هەرچەندە ئیسلام لەو جەنگە تایبەتەدا بەشداری نییە.

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.

Ntamyo ya kwanza ilikuwa dhidi ya nchi ya utukufu ya kiroho mnamo Septemba 11, 2001, na ya mwisho kati ya ntamyo hizo tatu ni katika sheria ya Jumapili, nayo pia ni dhidi ya nchi ya utukufu ya kiroho tena. Ntamyo ya pili kati ya ntamyo hizo tatu za Uislamu za ole ya tatu ilikuwa dhidi ya nchi ya kale halisi ya utukufu mnamo Oktoba 7, 2023. Vita hiyo inafanyika katika eneo lilelile ambamo Ptolemy alipata ushindi katika vita vya Raphia. Yesu alisema kwamba katika siku za mwisho kutakuwa na vita na habari za vita.

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.

ئەو جەنگانەی عیسا ئاماژەی پێدا، لەو مێژوویەدا ڕوودەدەن کە کاریگەری هەموو بینینێک تەواو دەبێت، و ئەوە حەزقیایل بوو کە ئەو ڕاستییەی تۆمار کرد. لەو مێژووەدا، هاتنی سێیەمین وای ئیسلام، دووەمین و سێیەمین شەڕی جەنگە نیابەتییەکان، دووبارەبوونەوەی شەڕی ناوخۆیی ئەمریکا، و دووبارەبوونەوەی شەڕی شۆڕشی ئەمریکا نیشان دەدرێن. ئەم جەنگانە لە ماوەی مێژووی مۆرکردنی سەد و چل و چوار هەزاردا تەواو دەکرێن، و لە یاسای یەکشەممەی نزیکەهاتوودا، کاتێک شەڕی جیهانیی کۆتایی، سێیەم، دەست پێ دەکات، و کاتێک ئیسلامی وای سێیەم تووڕەکردنی نەتەوەکان توندتر دەکات، یەزدان سوپای خۆی وەک نیشانێک بەرز دەکاتەوە.

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.

Na mutayuvwa bya ntalo ne mpankana za ntalo; monai muikale mutapwalala, pantu fyonse ifi filelingile ukufikilishiwa, lelo impela tayalafika. Pantu ishinga lyesa kwimuka ukulwana ne shinga limbi, naufumu na bufumu; kabili kukaba inzala, ne milwele ya fipupu, ne fyakututuma ifya panshi mu mpanga ishingi. Fyonse ifi e kutendeka kwa malanda. 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.

Mu gihe cy’ugushirwaho ikimenyetso kwa ba magana ijana na mirongo ine na bine, ibyiciro bibiri by’ubwoko bw’Imana bisobanurwa n’ubushobozi bwabyo bwo kubona no kumva.

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.

Karena itu Aku berkata-kata kepada mereka dalam perumpamaan, sebab sekalipun melihat mereka tidak melihat, dan sekalipun mendengar mereka tidak mendengar, juga tidak mengerti. Dan pada mereka genaplah nubuat Yesaya yang berkata: Dengan pendengaran kamu akan mendengar, tetapi tidak akan mengerti; dan dengan penglihatan kamu akan melihat, tetapi tidak akan memahami. Sebab hati bangsa ini telah menjadi tumpul, dan telinga mereka berat untuk mendengar, dan mata mereka telah mereka pejamkan; supaya jangan sewaktu-waktu mereka melihat dengan mata mereka dan mendengar dengan telinga mereka dan mengerti dengan hati mereka lalu berbalik, sehingga Aku menyembuhkan mereka. Tetapi berbahagialah matamu, karena melihat, dan telingamu, karena mendengar. 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.

Manguva iwayo, ayo akatanga musi wa11 Gunyana 2001, Jesu akati, “muchanzwa nezvehondo namarunyerekupe ehondo.” Mubhuku raZvakazarurwa, Johane anomiririra avo vanonzwa inzwi raKristu.

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

Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala. Nhlavutelo 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.

“Awaazê” ku wî bihîst “wekî kerena” bû, û kerena nîşaneya şerê ye, û wî ew awaaz li paş xwe bihîst. Paşê ew zivirî da ku ew awaaz bibîne.

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.

Nuko nahindukiye kugira ngo ndebe ijwi ryavuganaga nanjye. Maze mpindukiye, mbona ibitereko by’amatabaza birindwi by’izahabu; kandi hagati y’ibyo bitereko birindwi mbona usa n’Umwana w’umuntu, yambaye ikanzu ndende igera ku birenge, kandi azirikishijwe ku gituza umukandara w’izahabu. Umutwe we n’imisatsi ye byari byera nk’ubwoya bw’intama, byera nk’urubura; kandi amaso ye yari nk’ikibatsi cy’umuriro; n’ibirenge bye byari bisa n’umuringa mwiza, nk’aho byahiye mu itanura; kandi ijwi rye ryari nk’urusaku rw’amazi menshi. Kandi mu kuboko kwe kw’iburyo yari afite inyenyeri ndwi; no mu kanwa ke havuyemo inkota ityaye, ifite ubugi bubiri; kandi mu maso he hari nk’izuba rimurika mu mbaraga zaryo. Nuko maze kumubona, nikubita hasi ku birenge bye meze nk’upfuye. Ariko arambika ukuboko kwe kw’iburyoho, arambwira ati: Witinya; ni jye wa Mbere kandi wa Nyuma. Ibyahishuwe 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.

Pauru oon we Kristo, che Yohana e buiti me nenginita ngeni ngesaal, aingii taan oon we Daniel e buiti lon kapta 10, aingii taan oon we Isaiah e buiti lon kapta 6, nge aingii taan oon we Paul e buiti, are elongo ngeni historien e fitu thunders.

“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.

“خۆبەزاندنی خۆ لە پیرۆزیی دڵ جیا ناکرێتەوە. هەرچەندە ڕۆح نزیکتر بێتەوە لە خودا، بە تەواویتر خۆبەزێنراو و ئارامکراو دەبێت. کاتێک ئەیوب دەنگی یەزدان لە ناو گەردەلوولەکەوە بیست، هاواری کرد: ‘لە خۆم بێزارم، و لە ناو خۆڵ و خۆڵەمێشدا تەوبە دەکەم.’ ئەوە لەو کاتەدا بوو کە ئیشعیا شکۆی یەزدان بینی، و کەروبییەکان دەیانهاوار کرد، ‘پیرۆزە، پیرۆزە، پیرۆزە یەزدانی سوپاسالاران،’ ئەوە بوو کە هاواری کرد، ‘قوربان بم، چونکە لەناوچووم!’ دانیاڵ، کاتێک پەیامبەری پیرۆز سەردانی کرد، دەڵێت: ‘جوانیی من لەناومدا گۆڕا بۆ فەسادی.’ پۆڵس، دوای ئەوەی بەرزکرایەوە بۆ ئاسمانی سێیەم، و ئەو شتانەی بیست کە بۆ مرۆڤ ڕەوا نییە باسیان بکات، لە خۆی وەک ‘کەمتر لە کەمترین هەموو پیرۆزان’ دوا. ئەوە یۆحنای خۆشەویست بوو، کە پشت بە سنگی عیسا دا و شکۆی ئەوی بینی، کە لەبەردەم فریشتەکاندا وەک مردووێک کەوت. هەرچەندە بە نزیکتر و بەردەوامتر ڕزگارکەرەکەمان دەبینین، ئەوەندە کەمتر لە خۆماندا شتێک دەبینین کە پەسەند بکەین.” 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.

Gabriel-i Daniel-a ọhụhụ ahụ kọwara, o we putara ihe omume amụma dị na isi nke iri na otu. Ihe omume ndị ahụ bụ nkọwa agha, ma n’ime nnọchite anya agha ndị ahụ, ọhụhụ na-akpata ihe, nke “mareh” nke nwanyị, nke e gosipụtara dịka “marah,” mere ka Daniel gbanwee bụrụ n’onyinyo Kraịst. Mgbe Kraịst kwuru na unu ga-anụ banyere agha, na asịrị agha, Ọ na-akọwa agha ndị a kpọpụtara n’isi nke iri na otu nke Daniel. Ọ gara n’ihu kọwaa kwa na, iji hụ ọhụhụ ahụ nke na-eme ka onye na-ele ya gbanwee n’onyinyo Ya, unu aghaghị ịtụgharị, n’ihi na olu ahụ dị n’azụ unu. Agha ndị a nọchiri anya ha n’isi nke iri na otu nke Daniel bụ nkọwa agha ndị meworo n’akụkọ ihe mere eme gara aga. Site n’inụ banyere agha ndị ahụ nke gara aga, a na-ezi mmadụ banyere akụkọ ihe mere eme nke na-eme ugbu a, ma ọ bụ naanị ma ọ bụrụ na mmadụ ahụ nwere anya ịhụ na ntị ịnụ.

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.

Wakati Ezekieli alipoandika kwamba ungefika wakati ambapo maono hayangekawia tena, ilikuwa kuhusiana na maono ya Ezekieli ya patakatifu pa mbinguni ambapo, miongoni mwa mambo mengine, Ezekieli aliona “magurudumu ndani ya magurudumu,” ambayo Dada White anayatambua kuwa ni mwingiliano tata wa matukio ya kibinadamu.

“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.

“케발 강 가에서 에스겔은 북쪽에서 오는 듯한 회오리바람을 보았다. ‘큰 구름과, 스스로 감기는 불과, 그 사방에 있는 광채와, 그 가운데서 호박의 빛 같은 것’이었다. 서로 교차하는 여러 바퀴가 네 생물에 의하여 움직이고 있었다. 이 모든 것 위 높은 곳에는 ‘보좌의 형상이 있었는데, 그 모양이 남보석 같았고, 그 보좌의 형상 위에는 사람의 모양 같은 형상이 그 위 높은 곳에’ 있었다. ‘그 그룹들의 날개 아래에는 사람의 손 모양이 나타났더라.’ 에스겔 1:4, 26; 10:8. 그 바퀴들의 배열은 매우 복잡하여 처음 보기에는 혼란스러운 것처럼 보였으나, 그것들은 완전한 조화를 이루며 움직였다. 그룹들의 날개 아래 있는 손에 의하여 붙들리고 인도되는 하늘의 존재들이 이 바퀴들을 움직이고 있었으며, 그들 위 곧 남보석 보좌 위에는 영원하신 이가 계셨고, 보좌 둘레에는 하나님의 자비의 표상인 무지개가 있었다.”

“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.

“Kama vile yale magurudumu yaliyofanana na yaliyotatanika yalivyokuwa chini ya uongozi wa mkono uliokuwa chini ya mabawa ya makerubi, ndivyo pia mtiririko mgumu wa matukio ya wanadamu ulivyo chini ya udhibiti wa Mungu. Katikati ya mashindano na ghasia za mataifa, Yeye aketiye juu ya makerubi bado huongoza mambo ya dunia.

“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.

“Bihugu byo mu mateka, kimwe gikurikirana ikindi, byahawe igihe n’umwanya wabyo byagenewe, kandi bitazi ko birimo guhamya ukuri byo ubwabyo bitari bisobanukiwe igisobanuro cyako, biratubwira. Buri gihugu n’umuntu wese wo muri iki gihe Imana yamugeneye umwanya muri gahunda yayo ikomeye. Uyu munsi abantu n’ibihugu birimo gupimirwa ku mugozi ufite umutemeri uri mu kuboko kw’Udasoza kwibeshya. Bose, ku bwo guhitamo kwabo ubwabo, barimo kugena iherezo ryabo, kandi Imana iri gutegeka ibiriho byose ngo isohoze imigambi yayo.

“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.

“हाम्रीत पुरान आम-अस्तित्वे अपन वचनमे जेक्कर इतिहास चिन्हित कयलथिन, भविष्यवाणीके श्रृंखलामे कड़ी पर कड़ी जोड़ैत, बीतल अनन्ततासँ आबैवाला अनन्तताधरि, ओ हमरा सभके ई बतबैत अछि जे युगसभक क्रममे आइ हम कतए छी, आ आबैवाला समयमे की अपेक्षित भऽ सकैत अछि। जे किछु भविष्यवाणीमे वर्तमान समयधरि पूरा होएबाक लेल पहिलेसँ कहल गेल छल, से सभ इतिहासक पृष्ठसभ पर अंकित भऽ गेल अछि, आ हम निश्चिन्त भऽ सकैत छी जे जे किछु एखनहुँ आबैबाक बाकी अछि, से अपन-अपन क्रममे अवश्य पूरा होयत।”

“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.

“Bung’ bwene bwa bvutwidiji bwonse bwa pa nsi bwadi bwandikwa patoke mu Dîyi dya bulelela. Mu buprofete bwakamba pashishe pa kutumbishiibwa kwa dipangadika dya kufuma kudi Nzambi pa mfumu wa ndeke wa Isalela, mumu emu mudi dibanji edi.” 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.

تەیەرە گرێدارەکان کە لە یەکەم بینین‌دا وەک شێوانەوە دەردەکەون، یارییە گرێدارەکانی ڕووداوە مرۆییەکانن کە لە ململانێ و شڵەژانی نەتەوەکاندا وێنا کراون. ئەو مێژوویەی مەسیح لە وشەی خۆیدا دیاری کردووە، پێمان دەڵێت ئێمە لە کوێین؛ و لەو کردەوەیەدا کۆتایی‌هێنانی دواهەموی هەموو دەسەڵاتدارییە زەوییەکان ناساندن دەکات. کاتی مۆرکردنی سەد و چل و چوار هەزار، ئەو شوێنەیە کە کاریگەریی هەر دیدارێک تێیدا تەواو دەبێت، و لە ناو ئەو مێژووەدا ئەو تەیارانە جەنگەکان و دەنگۆی جەنگەکان وێنا دەکەن کە مەسیح وەک «دەستپێکی خەمەکان» ناساندی. دەستپێکی خەمەکان لە 11ی سێپتەمبەری 2001 دەستی پێ کرد، چونکە ئەوە کاتێک بوو کە کاتی مۆرکردنی سەد و چل و چوار هەزار دەستی پێ کرد، و فریشتەی مۆرکردن نیشانی خۆی لەسەر ئەوانە دادەنێت کە لەبەر ئەو قێزەونانەی لە ناو کڵێسا و خاکەکەدا دەکرێن، هاوار دەکەن و فرمێسک دەڕێژن.

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?

Intambara ziri mu gihugu zitera agahinda ababona kandi bakumva icyo izo ntambara zigereranya. Amateka y’ishyirwaho ry’ikimenyetso aragaragaza ihirikwa rya nyuma ry’ubwami bwose bwo ku isi, kandi ihirikwa ry’ubwo bwami ryakurikiranwe mu mateka y’ubuhanuzi yo mu gihe cyahise. Igihe Yesaya, mu gice cya gatandatu, yabonaga iyerekwa rimwe na Yohani, Daniyeli, Ezekiyeli, Yobu na Pawulo, yemeye ku bushake gutanga ubutumwa bw’icyo gihe, ariko abaza igihe azaba agomba kubutangaza kugeza ryari?

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.

Kandi naunga hamwe n’ijwi ry’Umwami, rivuga riti: “Ni nde nzotuma, kandi ni nde azoja ku bwacu?” Maze ndavuga nti: “Ndi hano; ntuma jewe.” Na we aravuga ati: “Genda, ubwire ubu bwoko uti: ‘Mwumve vy’ukuri, mugabo ntimwitegereze; kandi murabe vy’ukuri, mugabo ntimubimenye.’ Uvyibagize umutima w’ubu bwoko, uremeshe amatwi yabo, upfume amaso yabo; kugira ngo ntibaboneshe amaso yabo, ngo ntibumvishe amatwi yabo, ngo ntibatahure mu mitima yabo, ngo ntibahinduke, ngo ntibakizwe.” Maze ndavuga nti: “Mwami, bizoshika ryari?” Na we arishura ati: “Kugeza aho ibisagara bizosigara ari amatongo ata wabibamwo, n’amazu ata muntu arimwo, n’igihugu cose kigahinduka umusaka rwose, kandi Uhoraho azoba yarakuye abantu kure cane, hagasigara uguta igihugu kwinshi hagati muri co.” 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”.

Isaya yahawe igisubizo cy’uko yagombaga gukomeza gutangaza ubutumwa kugeza ubwo “igihugu kizaba cyararimbuwe rwose.” Ubutumwa bw’ugushyirwaho ikimenyetso butangwa mu gihe cy’intambara, kandi iyo ntambara isobanurwa by’umwihariko nk’isesengurwa ry’iyerekwa rya “marah” abahanuzi bose babonye. Ubutumwa bwo hanze bwagenewe kubyara inararibonye yo mu mutima, ariko ku bazumva gusa.

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.

Mu gihe c’intambara ya kabiri y’isi yose, isano ry’ingabo z’intumwa za papa, ari zo Abanazi, rihura, umurongo ku wundi murongo, n’ingabo za kabiri z’intumwa mu ntambara ya kabiri y’intumwa; kandi intambara ya kabiri y’isi yose ubwayo ihura n’intambara ya kabiri y’intumwa. Isano ry’intambara ya kabiri y’intumwa n’intambara y’umupaka ya Raphia, ubu irimo gusubirwamo muri Ukraine, rihuzwa mu buryo bw’akarere n’igitero cya kabiri cya Islamu cyo mu marushwa ya gatatu, cyatangiye ku wa 7 Ukwakira 2023, kandi kigereranya inziga z’ubuhanuzi ziri mu zindi nziga.

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.

Di sala 1999-an de, pirtûkek ku ji aliyê John Cornwell ve hatibû nivîsandin hate weşandin. John Cornwell di wê demê de li Jesus College ya li Cambridgeê, li Îngilîstanê, Wekî Hevkarê Lêkolînê yê Bilind kar dikir, û rojnamevan û nivîskarek xelatgir bû. Pirtûkê rola papayê Romayê ku di dema Şerê Cîhanê yê Duyemîn de serwerî kiribû dihate gotin. Pirtûk bi bapîrê papayê pêşerojê dest pê dike, yê ku destê rastê Papa Pius IX bû, yê ku bi navê Pio Nono dihate nasîn. Di sala 1849-an de, komek komarparêz êrîşî kompleksên Vatîkanê kir û Papa Pius IX ji bajarê Romayê reviya. Mirovê ku ew bi xwe re di sirgûnê de bir, bapîrê Eugenio Pacelli bû. Eugenio Pacelli neviyê destê rastê Papa Pius IX bû, û ew paşê bû Pius XII, û pirtûka li ser Eugenio Pacelli navê wê Hitler’s Pope, The Secret History of Pius XII bû.

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.

Mu mukanda awu, Cornwell watalulula mutindu Papa Pius XII, wa kala Cardinal Eugenio Pacelli, wamanyinina mpe wavutukina manyokolo a Bayuda na ngolo ya kimfumu ya Nazi na ntangu ya Mvita ya Nseke ya Zole ya Ntoto ya Mvimba. Wamonisa nde kimia kiandi na meso ma bantu mpe kukonda kusala kima na kufunda Holocaust, byalakisaka butwadisi bwandi bwa kukonda buzitu bwa luzolo mbote na ntangu ya mvita.

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.

Cornewell atanga amakuru y’amateka ashyira ubupapa bwa Piyo wa XII mu ntebe yabwo, harimo inkomoko ye mu bya dipolomasi n’imiterere ikomeye y’imibanire ya politiki yo muri icyo gihe. Asuzuma uburyo Vatikani yegereye ikibazo cyo guhangana n’Ubudage bw’Abanazi. Cornewell agaragaza ko Piyo wa XII yananiwe kuvugira ahagaragara kurwanya itsembabwoko ry’Abayahudi no gutabara Abayahudi batotezwaga, kuko we ubwe, akiri Karidinali mu 1933, yari yaratumye habaho konkordati na Hitleri yasezeranyaga ko Abagatolika bazagandukira ibikorwa bya Hitleri.

We will continue this study in the next article.

Tuzodekeza isomo iri mu nyandiko ikurikira.

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:

د دويمې نړيوالې جګړې له پای وروسته، د نازي جګړه‌يي مجرمانو له ډلې ځينو وکولای شول چې بېلابېلو هېوادونو ته، چې په هغو کې د جنوبي امريکا څو هېوادونه هم شامل وو، په تېښته سره له عدالت څخه ځانونه وژغوري. هغه اساسي لارې چارې چې دوی د تېښتې او جنوبي امريکا ته د رسېدو لپاره کارولې، دا وې:

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 va vizevize vya siri vya kutorokea vilivyoanzishwa na mashirika mbalimbali, yakiwemo Kanisa Katoliki na vyombo vya ujasusi vilivyokuwa na msimamo wa kuwaunga mkono, ili kuwasaidia Wanazi na wakimbizi wengine kutoroka Ulaya. Njia hizi mara nyingi zilihusisha matumizi ya utambulisho wa uongo, hati za kughushi, na mitandao ya magendo ili kuwezesha kupita kwao kuelekea mahali pa usalama, yakiwemo Amerika ya Kusini.

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.

Katasi zya buhukuzi: Basiingi ba Nazi aba bahungile baongelele mapaspoti aga gahuzikwe, maviza, ne zindi katasi zya lugendo, pakubisa bumanyike bwabo bwa cine no kutana kukwatwa. Bakoreshezyaga izi katasi kulenda mu mahanga agatafite rubaju canke agabaire n’impuhwe kuri bo, imbere y’uko bashika muri Amerika y’Epfo.

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.

Bukangilizi bwa Bategetsi: Mu bihe bimwe, abakuru b’inzego za leta bo mu bihugu byo muri Amerika y’Epfo, babitewe no kubashyigikira, birengagije nkana kuba impunzi z’Abanazi zari zihari, cyangwa se bazifasha mu buryo bugaragara guhunga ifatwa. Za guverinoma zimwe na zimwe, cyane cyane izari zifite ubutegetsi bw’igitugu bwari bushyigikiye ingengabitekerezo y’Abanazi, zahaye abo bantu ubuhungiro.

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.

**Mianya ya Kisheria:** Baadhi ya wahalifu wa kivita wa Nazi walitumia mianya ya kisheria au sheria dhaifu za kurejesha watuhumiwa kati ya nchi katika mataifa ya Amerika ya Kusini ili kuepuka kurejeshwa Ulaya, ambako wangekabiliwa na mashtaka kwa uhalifu wao.

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.

Bi tevahî, têkiliya rêzikan, belgeyên sexte, hevkariyê ya desthilatdaran, û valahiyên qanûnî, şert û mercên pêk anîn ku sûcdarên şer ên Nazî ber bi Amerîkaya Başûr ve birevin û piştî dawîya Şerê Cîhanê yê Duyemîn gelek salan ji dadperweriyê xilas bibin. ChatGPT, Adar, 2024.