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.

Obunnabbi bwa Faatima bwali omulimu gwa Sitaani ogw’okutegeka Ekkanisa Katolika okugimuwa ekitongole kyayo ng’eyefuula Kristo, kubanga kye “kikolwa ekisinga obukulu eky’amaanyi ga Sitaani—ekijjukizo ky’okugezaako kwe okwettikka entebe n’afuga ensi ng’okwagala kwe bwe kuli.” Abataafuna muganyulo mu bujulizi obw’obunnabbi obulambulula omugabo gwa Faatima mu okulungamya ObuKatolika, olw’okugaana kwabwe okukkiriza mu busobozi bwa Sitaani okukola eby’amagero, beeteeka mu mbeera ey’okulimbibwa. Obunnabbi bwa Faatima bwayogera ku ntalo z’omunda mu BuKatolika, era n’olutalo lw’ObuKatolika olw’okulwanyisa obutakkiriza nti Katonda aliwo.

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 Obukatuliki lwe bulwana n’obutakkiriza Katonda lwe lulamuzibwa mu lunyiriri olw’amakumi ana olwa Danyeri ekkumi n’emu. Ekifaananyi ky’olutalo olwo kyatandika mu 1798, mu lunyiriri olw’amakumi ana. Kyatandika n’olutalo Napoleon, kabaka ow’obukiikaddyo, lwe yawangula n’atwala papa mu busibe mu 1798, era obujulirwa obuli munda mu lunyiriri olwo ne bukoma nga kabaka ow’obukiikakkono amizeewo kabaka ow’obukiikaddyo mu 1989. Mu byafaayo ebyo (1798 okutuuka ku 1989), abalabe abo bombi, mu 1917 ne 1918, buli omu ku bo alamulwa n’obubonero obw’obunnabbi, obugatta obujulirwa bwabwe bombi wamu, ate nga bukuuma omutwe omukulu ogw’olunyiriri olwo. Obunnabbi bwa Fatima tewali kubuusabuusa nti bunnabbi bwa Setaani, naye era nsonga eri mu Kigambo kya Katonda eky’obunnabbi, era n’olwekyo byafaayo ebigwanidde okutegeerwa obulungi era mu butuufu.

“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.

Obukuumi obwokka obw’omwoyo mu kiseera kino kwe kwebuuza buli kimu nti, “Mukama agamba ki eri omuddu we?” Ekigambo kya Mukama kiyimirira emirembe gyonna. Baibuli y’eteekwa okubeera ekitabo ekituluŋŋamya, era mu kifo ky’okwebuuza ku magezi g’abantu, ne tukkiriza ebigambo by’abantu abalina enkomerero ng’amazima ag’Obwakatonda, tusaanidde okunoonya ekigambo eky’obunnabbi ekesigika. Katonda ayogedde, era ekigambo kye kyesigika, era tusaanidde okuteka okukkiriza kwaffe ku, “Bw’atyo bw’ayogera Mukama.” Katonda ayagala tunoonyereze ku bintu ebibaawo okutwetoolodde, tubigerageranye n’ebyalagulwa eby’ekigambo kye, tulyoke tutegeere nti tuli mu nnaku ez’enkomerero. Twetaaga Baibuli zaffe, era twetaaga okumanya ebiyawandiikiddwa mu zo. Omuyizi omwegendereza w’obunnabbi alifuna empeera ey’okubikkulirwa okulongoofu kw’amazima, kubanga Yesu yagamba nti, “Ekigambo kyo kye mazima.” 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 lutalo olw’okusatu olw’abawagira okuva emabega, nga bwe lukiikirirwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’omu Danyeri kkumi n’emu, amaanyi agwekuza okugunyweza okwolesebwa gategeezebwa. Olunyiriri olwo lwatuukirira mu mwaka gwa 200 BC, Pawulo “Abaruumi bwe bayingira mu nsonga ku lw’omwana kabaka wa Misiri,” era ne “basalawo nti alina okukuumibwa obutazikirizibwa akabi Antiyokasi ne Firipo bwe baali bamutegekedde.” Olunyiriri olwo n’ebyafaayo eby’omwaka gwa 200 BC biraga nti, nga ttonna kubaawo etteeka lya Ssande, ku nsonga y’okuwolereza omusikize wa Putin anafuye, mu kiseera Amerika ne Omukago gw’Amawanga Amagatte (Seleucus ne Firipo ow’e Makedoni) bwe banaaba basazeewo okutwala ebitundu bya Russia ne babigabana olw’okuganyulwa kwabwe bombi, Rooma eya Papa (omwenzi wa Ttuulo) eneetandika okukuba ennyimba zaalyo, nga etandise okuvaayo okwenda n’abaami b’ensi.

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.

Omwaka gwa 533, n’ekiragiro kya Justinian, olwo bijja okuddamu okweyoleka, nga bwe byayolesebwa mu bwannabbi mu Okubikkulirwa essuula ey’ekkumi n’esatu, olunyiriri olwokubiri, ekiraga nti ejjoka (Loma ey’obusamize) lijja okuwa obwapapa ebintu bisatu.

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.

Era ensolo gye nnalaba yali ng’engo, amagulu gaayo nga amagulu g’eddubu, n’akamwa kaayo nga akamwa k’empologoma; ne ddalagooni n’amuwa obuyinza bwe, n’entebe ye, n’obuyinza obunene. Okubikkulirwa 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.

Ekisota kya Rooma eky’obupagaani kyawa obwaapa “entebe” yaakyo, (ekibuga kya Rooma) mu mwaka gwa 330, Konisitantiini bwe yasenza ekibuga kye ekikulu n’akitwala e Kkonsitantinoopo. Kulooviisi yawa obwaapa “amaanyi” ge ag’entalo okutandika mu 496, era mu 533 Yusitiniyaani yawa obwaapa “obuyinza” obw’eby’obwannannyini. Emyaka etaano oluvannyuma, Rooma eky’obupagaani yatuuza obwaapa ku nnamulondo, nga bwe kikiikirirwa mu nnyiriri kkumi na mukaaga, asatu mu emu, ne amakumi ana mu emu ez’omu Danyeri kkumi na emu. Amerika bw’eneewangula olutalo olw’okusatu olw’omukago, obwaapa buliba buwangudde obuyinza bwa Lukomyunisiti obwa Lasaaya, bwe bulagibwa mu bunnabbi bwa Fatima. Entalo ez’omukago zirina akabonero k’amazima, kubanga entalo zonna essatu zituukirizibwa eggye ery’omukago erya paapa.

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.

Eggye lya paapa eryasooka era ery’oluvannyuma ye Amerika (Obuprotesitante obwakyama). Eggye erya wakati eryo eryali liweerezebwa mu kifo kya paapa be Bannazi ab’e Ukraine, era nabo be baali eggye erya Kkatolika eryali liweerezebwa mu kifo kya paapa okulwanyisa Russia ey’Abakomyunisiti mu lutalo olw’ensi yonna olw’okubiri. Waliwo entalo ssatu ez’ensi yonna, era waliwo n’entalo ssatu ez’okulwanisibwa ng’ow’omu kifo ky’omulala. Entalo ez’okubiri mu zombi, ez’ensi yonna n’ez’okulwanisibwa ng’ow’omu kifo ky’omulala, zaali Bunnazi. Olutalo oluliwo kati mu Ukraine lwe lutalo olw’ensalo, olwasooka okutuukiriza olunyiriri olwe kkumi n’emu n’olw’ekkumi n’abiri ku lutalo lwa Raphia. Olutalo oluli mu Ukraine kaakano lutuukirizibwa mu kiseera eky’okubiri ku bikonde bisatu eby’Obusiraamu eby’akabi ak’okusatu, newaakubadde nga Obusiraamu tebwenyigidde mu lutalo olwo byonna.

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.

Okukuba okw’olubereberye kwali kulwanyisa ensi ey’ekitiibwa ey’omwoyo nga September 11, 2001, era ekisembayo ku bikuba ebyo bisatu kibaawo ku mateeka ga Ssande, era kiddamu okulwanyisa ensi ey’ekitiibwa ey’omwoyo. Okukuba okw’okubiri ku bikuba ebyo bisatu eby’Obusiraamu eby’akabi ak’okusatu kwali kulwanyisa ensi ey’ekitiibwa ey’edda eyennyini nga October 7, 2023. Olutalo olwo lulabikira ddala mu kitundu kye kimu Pawuloomi kye yawanguliramu mu lutalo lw’e Raphia. Yesu yagamba nti mu nnaku ez’enkomerero walibaawo entalo n’ebigambo by’entalo.

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.

Entalo Yesu gye yayogerako gibeera mu byafaayo mu kiseera ekikolwa kya buli kwolesebwa we kituukirizibwa, era Ezeekyeri ye yawandiika ensonga eyo. Mu byafaayo ebyo, kulagibwamu okujja okw’akabi akookusatu ak’Obusiraamu, olutalo olw’okubiri n’olw’okusatu olw’entalo ezirwanirwa mu bifo eby’abantu abalala, okuddamu kw’Olutalo lw’Abamerika olw’Ab’omu Maka, n’okuddamu kw’Olutalo lw’Abamerika olw’Okwefuga. Entalo zino zituukirizibwa mu byafaayo eby’okuteekebwako akabonero okw’abantu obusiriivu mu bina n’enkumi amakumi ana mu bina, era ku tteeka lya Ssande erigenda okujja mangu Mukama alisitula eggye lye ng’ekimuliro ng’olutalo lw’ensi yonna olw’enkomerero, olw’okusatu, bwe lunaatandika, era ng’Obusiraamu obw’akabi akookusatu bwe bweyongera okusunguwaza amawanga.

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.

Era mujja kuwulira entalo n’ebyogerwa ku ntalo; mwekuumenga muleme okutya; kubanga ebyo byonna biteekwa okubaawo, naye enkomerero tekinnaba kufika. Kubanga eggwanga lijja kuyimirira ku eggwanga, n’obwakabaka ku bwakabaka; era waakubaawo enjala, n’amalumbe, n’okukankana kw’ensi, mu bifo eby’enjawulo. Ebyo byonna bye ntandikwa y’ennaku. Matayo 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 kiseera ky'okuteekebwako akabonero ku 144,000, ebika bibiri by'abantu ba Katonda bimanyibwa olw'obusobozi bwabwe okulaba n'okuwulira.

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.

Ky’ensonga lwe njogera nabo mu ngero: kubanga nga balaba tebalaba; era nga bawulira tebawulira, so tebategeera. Era mu bo kwe kutuukirira obunnabbi bwa Isaaya, obugamba nti, Mu kuwulira muwulirenga, naye temutegeera; era mu kulaba mulabenga, naye temumanya: Kubanga omutima gw’abantu bano gukakanye nnyo, n’amatwi gaabwe gayitiriddwa mu kuwulira, n’amaaso gaabwe bagaggalawo; baleme okulaba n’amaaso gaabwe, era baleme okuwulira n’amatwi gaabwe, era baleme okutegeera n’omutima gwabwe, ne bakyuke, ne mbawonya. Naye omukisa eri amaaso gammwe, kubanga galaba; n’amatwi gammwe, kubanga gawulira. Matayo 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.

Mu kiseera ekyo, ekyatandika nga 11 Septemba 2001, Yesu yagamba nti, ‘munaawulira entalo n’enteeseganya z’entalo.’ Mu kitabo ky’Okubikkulirwa, Yokaana akiikirira abo abawulira eddoboozi lya Kristo.

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

Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi eddene, ng'ery'ekkondeere. Okubikkulirwa 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.

“Eddoboozi” lye yawuulira lyali “nga ekondeere,” ate ekondeere kye kabonero k’olutalo, era n’awulira eddoboozi emabega we. Awo n’akyuka okulaba eddoboozi eryo.

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.

Ne nkyuka ndabe eddoboozi eryaali njogera nange. Bwe nnakyuka, ne ndaba ettabaaza omusanvu eza zaabu; era wakati w’ettabaaza omusanvu, nga waliwo omu afaanana Omwana w’omuntu, ayambadde ekyambalo ekituuka ku bigere, nga yasibiddwa mu kifuba ekisiba kya zaabu. Omutwe gwe n’enviiri ze byali byeru ng’obwoya bw’endiga, byeru ng’omuzira; n’amaaso ge ng’omuliro ogwaka; n’ebigere bye nga ekikomo ekirungi ennyo, ng’ebiri ku nnyooka mu kyoto; n’eddoboozi lye ng’eddoboozi ly’amazzi amangi. Era mu mukono gwe ogwa ddyo yalina emmunyeenye musanvu; n’okuva mu kamwa ke nefulumamu ekitala ekikali ennyo ekisala ebiri; n’ekifaananyi kye ng’enjuba bw’eyaka mu maanyi gaayo. Bwe namulaba, ne ngwa ku bigere bye ng’omufu. N’ateeka omukono gwe ogwa ddyo ku nze, n’aŋamba nti, Totya; nze w’olubereberye era nze w’oluvannyuma. Okubikkulirwa 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.

Okwolesebwa kwa Kristo Yokaana kwe yalaba bwe yakyuka okulaba eddoboozi, kwe kwali okwolesebwa kwe kumu Daniyeeri kwe yalaba mu ssuula ey’ekkumi, kwe kwali okwolesebwa kwe kumu Isaaya kwe yalaba mu ssuula ey’omukaaga, era kwe kwali okwolesebwa kwe kumu Pawulo kwe yalaba, bwe yalaba ebyafaayo by’okubwatuka musanvu.

“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.

Obwetoowaza tebuyawukana ku butukuvu bw’omutima. Ng’emmeeme eneetera okusemberera Katonda, bwe kityo bw’eneeyongera okwewombeeka era n’okukkakkanyizibwa. Yobu bwe yawulira eddoboozi lya Mukama okuva mu muyaga omuzunza, n’ayogera ng’akaaba nti, ‘Neenyooma, era n’enenya mu efuufu n’evvu.’ Isaaya bwe yalaba ekitiibwa kya Mukama, era n’awulira bakerubi nga bakaaba nti, ‘Mutukuvu, Mutukuvu, Mutukuvu Mukama ow’eggye,’ n’aakaabira waggulu nti, ‘Zinsanze, kubanga nzikiriddwa!’ Danyeri, bwe yajjirwa omubaka omutukuvu, yagamba nti, ‘Obulungi bwange bwakyuka ne buba obuvundu mu nze.’ Paulo, bwe yattwalibwa waggulu mu ggulu erya ssatu, era n’awulira ebintu ebitali kkirizibwa omuntu kubyogerako, yeeyogera ng’ali ‘omuto ennyo okusinga abato bonna abatukuvu.’ Yokaana omwagalwa, eyasigamizanga ku kifuba kya Yesu era n’alaba ekitiibwa kye, ye yagwa mu maaso g’abamalayika ng’omufu. Nga bwe tulyongera okumutunuulira okumpi era bulijjo Omulokozi waffe, bwe kityo ne tunaalaba nti kitono nnyo kye tusaanira okusiima mu ffe. 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.

Bwe Gabuliyeri yategeereza Daniyeri okwolesebwa, yanjulira ebigenda okubaawo eby’obunnabbi eby’omu ssuula ey’ekkumi n’emu. Ebyo bye binnyonnyola entalo, era mu kulaga entalo ezo, okwolesebwa okuleetawo okw’ekika eky’obuwala ‘mareh,’ okweyoleka nga ‘marah,’ kwaleetera Daniyeri okufuulibwa mu kifaananyi kya Kristo. Kristo bw’agamba nti munaawulira entalo n’ebyogerwako by’entalo, aba alaga entalo eziteekeddwawo mu Daniyeri essuula ey’ekkumi n’emu. Ayongerako okulaga nti okulaba okwolesebwa okuleetera alulaba okukyusibwa mu kifaananyi kye, olina okukyukira, kubanga eddoboozi liri emabega yo. Entalo eziragiddwa mu Daniyeri essuula ey’ekkumi n’emu zinnyonnyola entalo ezaaliwo mu byafaayo ebyayita. Bw’awulira ku ntalo ezo ez’edda, omuntu ayigirizibwa ku byafaayo ebiriwo kaakano, naye yokka singa alina amaaso okulaba n’amatu okuwulira.

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.

Ezeekyeri bwe yawandiika nti walituuka ekiseera we ekyolesebwa tekyaddamu kuddirira, kyakwatagana n’ekyolesebwa kya Ezeekyeri eky’ekifo ekitukuvu eky’omu ggulu, we Ezeekyeri yalaba, wamu n’ebirala, ‘emigaali munda mu migaali,’ ebyo Mukyala White by’alambulula ng’enkwatagana enzibu ey’ebintu ebibaawo mu bantu.

“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.

Ku mabbali g’omugga Kebali, Ezekyeri yalaba omuyaga oguzungulukiranga ng’ogiva mu bukiikakkono, ‘ekire ekinene, n’omuliro ogweebungiridde, era ekitangaala kyali kimwetoolodde; era mu makkati gaakyo nga langi ya amber.’ Amaggaali amangi, nga gasalaganamu, gaatambulizibwa ebiramu bina. Waggulu nnyo ku bino byonna ‘waalabika omufaananyo gw’entebe ey’obwakabaka, ng’obulabika bw’ejjinja lya safayiri: era ku mufaananyo gw’entebe kwaliko omufaananyo ng’obulabika bw’omusajja, waggulu ku yo.’ ‘Era mu Bakerubi ne walabika ekifaananyi ky’omukono gw’omuntu wansi w’ebiwaawaatiro byabwe.’ Ezekyeri 1:4, 26; 10:8. Amaggaali gaali gategekeddwa mu ngeri enzirugavu okutuusa nti mu lutunuzi olwasooka gaalabika nga gali mu kavuyo; naye gaatambula mu kutegeerekagana okutukuvu. Ebitonde eby’omu ggulu, nga byawagirirwa era nga bikulirirwa omukono oguli wansi w’ebiwaawaatiro bya Bakerubi, bye byasindika amaggaali ago; waggulu waabyo, ku ntebe ya safayiri, waaliwo Ataggwaawo; era okutooloola entebe kwaliko omusoke, akabonero k’ekisa kya Katonda.

“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.

Ng’ebizibu ebifaanagana n’emipiira byali wansi w’okukulemberwa kw’omukono ogwali wansi w’ebiwaawaatiro by’Abakerubiimu, bwe kityo enkwatagana enzibu y’ebyo ebibaawo mu bantu kiri wansi w’obukulembeze bwa Katonda. Mu ntalo n’okutabanguka kw’amawanga, Oyo atuula waggulu w’Abakerubiimu akyakulembera emirimu g’ensi.

“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.

Ebyafaayo by’amawanga agalondagana, buli limu nga libeerayo mu kiseera n’ekifo ebyaaliteekebwawo, nga tebalimanyi babeera obujulizi ku mazima ge batategeera makulu, bitugamba. Eri buli ggwanga ne buli muntu ow’ennaku zino, Katonda awadde ekifo mu nteekateeka ye ennene. Leero abantu n’amawanga bapimibwa n’omugo ogupimisa oguli mu mukono gw’Oyo atakola nsobi. Bonna, olw’okusalawo kwabwe bokka, beesalira ekkomerero yaabwe, era Katonda abifuga n’abiragira okutuukiriza ebigendererwa bye.

“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.

Ennono y’ebyafaayo Omukulu ‘NZE NDI’ gy’alambulidde mu Kigambo kye, nga agatta olunyiriri oluvannyuma lw’olulala mu njegere y’obunnabbi, okuva ku butaggwaawo obw’edda okutuuka ku butaggwaawo obw’omu maaso, etubuulira mwe tuli leero mu ntambuliro y’emirembe, era n’ebisoboka okusuubirwa mu biseera eby’omu maaso. Byonna ebyalagulwa mu bunnabbi nga bijja okutuukirira, okutuusa leero, byalondoolwa ku miko gy’ebyafaayo, era tuyinza okuba n’obukakafu nti byonna ebinnajja bijja kutuukirira mu mitendera gyabyo.

“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.

"Okusuulibwawo okusembayo okw’obufuzi bwonna obw’ensi kulagiddwa obweyolefu mu kigambo ky’amazima. Mu bunabbi obw’ayogerwa nga omusango okuva eri Katonda gwalangirirwa ku kabaka ow’enkomerero wa Isirayiri, mwe waweerwa obubaka." 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.

Amatabi agazibu, agalabika ku luberyeberye ng’ali mu kutabulwatabulwa, ge nkola enzibu ey’emitendera gy’ebyo ebibeerawo mu by’abantu, nga bwe bikiikirirwa mu kulwana n’okutaataaganyizibwa kw’amawanga. Ebyafaayo Kristo bye yateekawo mu Kigambo Kye bitutegeeza we tuyimiridde, era bwe bityo ne biraga okusuulibwa okw’enkomerero okw’obufuzi bwonna obw’oku nsi. Ekiseera eky’okuteekebwako akabonero eky’abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya, kye kifo awatuukirira ekiva mu kwolesebwa kwonna, era munda mu byafaayo ebyo amatabi gakiikirira entalo n’ebigambo by’entalo Kristo bye yayogera ko ng’“entandikwa y’ennaku.” Entandikwa y’ennaku yatandika nga September 11, 2001, kubanga awo lwe yatandikira ekiseera eky’okuteekebwako akabonero eky’abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya, era malayika ateekako akabonero Ke ku abo abasinda era abakaaba olw’emizizo egikolebwa munda mu kkanisa ne mu nsi.

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?

Entalo eziri mu nsi zireetera ennaku abo abalaba era abawulira ekitegeeza kyazo. Ebyafaayo eby’okutekebwako akabonero bimanyisa okumenyebwa okwasembayo kw’obwakabaka bwonna obw’ensi, era okumenyebwa kw’obwakabaka obwo kulondeddwa mu byafaayo by’obunabbi eby’edda. Yesaya, mu mutwe ogw’omukaaga, bwe yalaba ekyolesebwa kye kimu nga kya Yokaana, Danyeri, Ezeekyeri, Yobu ne Paulo, yeewaayo okuwaayo obubaka obw’ekiseera ekyo, naye n’abuuza nti ajja kuwaayo obubaka buno okumala bbanga ki?

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.

Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Ani gwe nnaweereza, era ani anaagenda mu kifo kyaffe? Ne njogera nti, Nze ndi wano; nsendewo. Ne yayogera nti, Genda, ogambe abantu bano nti, Muwulire ddala, naye temutegeera; era mulabe ddala, naye temumanya. Kakanya omutima gw'abantu bano, era ziba amatwi gaabwe, era oggalire amaaso gaabwe; baleme okulaba n'amaaso gaabwe, n'okuwaulira n'amatwi gaabwe, ne bategeera n'omutima gwabwe, ne baddemu okukyuka, ne bawonyezebwa. Awo ne njogera nti, Mukama, okutuusa ddi? Era n'addamu nti, Okutuusa ebibuga bwe binaabeera byazikiddwa nga tebirimu abatuuze, n'amayumba nga tegirimu muntu, n'ettaka nga lyeraliikirira ddala; era Mukama bw'anaaba aggyewo abantu n'abatwala ewala ennyo, ne wabeerawo okulekayo okunene wakati mu nsi. Isaaya 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”.

Eky'okuddamu Isaaya kye yaweebwa kyali nti alina okulangirira obubaka okutuusa "ensi esanyizibwewo ddala." Obubaka bw'okuteekebwako akabonero buweebwa mu biseera by'olutalo, era olutalo olwo luyitibwa ddala ng'ennyonnyola y'okubikkulirwa kwa "marah" kwe baalaba bannabbi bonna. Obubaka obw'ebweru bwategekeddwa okuleeta obumanyirivu obw'omunda, naye eri abo bokka abaligenda "okuwulira."

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.

Okukwatagana kw’eggye ery’omukago erya Papa ery’Abanaazi mu Lutalo olw’Ensi yonna olw’Okubiri, kukwatagana, layini ku layini, n’eggye ery’omukago ery’okubiri mu lutalo olw’omukago olw’okubiri, era Lutalo olw’Ensi yonna olw’Okubiri lwennyini lukwatagana n’olutalo olw’omukago olw’okubiri. Okukwatagana kw’olutalo olw’omukago olw’okubiri n’olutalo olw’ensalo olwa Raphia, olukaakano oluddibwamu mu Ukraine, kukwatagana mu ngeri y’ebyawagirwa n’ekikubo eky’okubiri eky’Obusiraamu eky’ekibonyoobonyo eky’okusatu, ekyatandika nga 7 Okitobba, 2023, era kikiikirira mu bunnabbi nnamuziga munda mu nnamuziga.

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.

Mu mwaka gwa 1999, ekitabo ekyawandiikibwa John Cornwell kyapulibwa. Mu kiseera ekyo, John Cornwell yali Senior Research Fellow ku Jesus College e Cambridge mu Bungereza, era yali munnamawulire era omuwandiisi eyali awangudde ebirabo. Ekitabo ekyo kyakwata ku buvunaanyizibwa bwa paapa w’e Rooma eyafuga mu kiseera ky’Olutalo lw’Ensi yonna olw’Okubiri. Ekitabo kitandika ku jjajja wa paapa eyali ajja okubaawo, eyali omubeezi we ow’okumpi owa Paapa Pius IX, amanyiddwa nga Pio Nono. Mu mwaka gwa 1849, ekibiina ky’abawagizi ba repubulika kyalumba ebifo bya Vatican, era Paapa Pius IX n’adduka okuva mu kibuga Rooma. Omusajja gwe yatwala naye mu buwanganguse yali jjajja wa Eugenio Pacelli. Eugenio Pacelli yali muzzukulu wa mukono gwa ddyo owa Paapa Pius IX, era oluvannyuma n’afuuka Pius XII, era ekitabo ekyamukwatako, Eugenio Pacelli, kyatuumibwa 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.

Mu kitabo kino, Cornwell anonyereza ku kigero Papa Pius XII, eyali Kkadiinali Eugenio Pacelli, kye yamanyamu era n’engeri gye yaddamu ku kunyigirizibwa kw’Abayudaaya okwakoleddwa obufuzi bwa Naazi mu Lutalo Olw’ensi yonna Olw’okubiri. Alaga nti obusirikirize bwa Pius XII mu lwatu n’obutakola kyonna mu kunenya Holokaasiti byalaga obukulembeze bwe obutali bwa mpisa mu biseera by’olutalo.

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 awa ensengeka y’ebyafaayo ey’obwa Paapa bwa Pius XII, nga mulimu n’emabega ly’obudiplomaatika lye n’enkyukakyuka z’ebyobufuzi ezazibu mu kiseera ekyo. Akenneenya enkola Vatikaani gye yakozesa mu kukwatagana ne Budaaki ya Nazi. Cornwell alaga nti Pius XII yalemererwa okwogerera waggulu ng’avumirira obutemula bw’Abayudaaya obwa Holocaust era n’okuyingira mu nsonga ku lwa Abayudaaya abaanyigirizibwa, kubanga ye, nga Kkaddinali mu 1933, yaleeta endagaano ne Hitler eyasuubiza okwegondera kwa Abakatoliki emirimu gya Hitler.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

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:

Oluvannyuma lw’Olutalo lw’Ensi II, bamwe ku bamenyi b’ebyokulwanyisa aba Nazi abasibwa emisango gy’olutalo baasobola okwewona obwenkanya nga badduka okugenda mu nsi ez’enjawulo, omuli n’ezo ezimu mu South America. Enkola enkulu ze baakozesa okudduka n’okutuuka mu South America zaali zino:

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.

Emikutu gy’Okudduka mu Kyama: Emikutu gy’okudduka mu kyama gyategekebwa ebitongole eby’enjawulo, omuli Ekkanisa Katolika n’ebitongole by’amawulire eby’obutebenkevu ebyabasaasira, okuyamba Abanazi n’abadduki abalala okuva mu Bulaaya. Emikutu gino emirundi mingi gyalimu okukozesa amannya ag’obulimba, ebiwandiiko ebyakolebwa mu bukumpanya, n’emikutu gy’okwabulankanya abantu mu kyama okusobozesa okuyita kwabwe okutuuka mu bifo eby’obuddugavu, omuli ne South America.

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.

Ebiwandiiko Ebyakolebwa mu Bulimba: Abaddukiro b’Abanazi bangi baafuna emipapula gy’okutambula egyakolebwa mu bulimba, ebiwandiiko bya visa, n’ebiwandiiko ebirala eby’olugendo okusisa amannya gaabwe ag’amazima n’okwewala okukwatibwa. Baakozesa ebiwandiiko bino okutambula okuyita mu nsi ezitali ku ludda lwonna oba ezibasaasira nga tebannatuuka mu South America.

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.

Okukolagana kw’Ab’obuyinza: Mu mbeera ezimu, abakungu abamu mu mawanga ga South America abaali nga babawagira baasuulirawo amaaso ku kubeerawo kw’abadduka ba Nazi oba ne babayambako mu ngeri ey’obwangu okubulawo obutatwalibwa. Gavumenti ezimu, naddala ezo ezalina obufuzi obw’obukomakoma obwaali buwulize eri endowooza ya Nazi, zawa abantu abo obubudamu.

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.

Emiwatwa egy’amateeka: Abamenyi b’amateeka b’Olutalo lw’Abanazi abamu baakozesa ebituli mu mateeka oba amateeka agatafuna nnyo ku kuwaayo abantu mu mawanga g’e South America okwewala okuweebwayo e Bulaaya, gye baandivunaaniddwa olw’ebikolwa byabwe eby’obumenyi bw’amateeka.

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.

Okutwaliza awamu kw’emikutu gy’okudduka mu kyama, ebiwandiiko ebyakolebwa mu bukumpanya, okwenyigira kw’ab’obuyinza, n’ebituli mu mateeka kyasobozesa abazzi b’emisango egy’obulumbaganyi aba Nazi okuddukira e South America n’okwewala obwenkanya okumala emyaka mingi oluvannyuma lw’okuggwaako kw’Olutalo lw’Ensi yonna olw’Okubiri. ChatGPT, March, 2024.