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.

Ny faminanian’i Fatima dia asan’i Satana ho fanomanana, tamin’ny fanomanany ny Fiangonana Katolika hanolotra ny fikambanany ho azy rehefa miseho ho Kristy izy; fa izany no “sangan’asa ambony indrindra amin’ny herin’i Satana—tsangambaton’ny ezaka ataony hampipetraka ny tenany eo ambonin’ny seza fiandrianana mba hanapaka ny tany araka ny sitrapony.” Ireo izay tsy handray soa avy amin’ny fijoroana vavolombelon’ny faminaniana mamantatra ny anjara asan’i Fatima amin’ny fitarihana ny Katolisisma, noho ny tsy fahavononany hino ny fahafahan’i Satana manao fahagagana, dia mametraka ny tenany ho amin’ny famitahana. Ny faminanian’i Fatima dia niresaka ny tolona anatiny tao anatin’ny Katolisisma sy ny adin’ny Katolisisma amin’ny tsy finoana an’Andriamanitra.

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.

Ny adin’ny Katôlisisma amin’ny tsy finoana an’Andriamanitra no foto-kevitry ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny fanoharana momba izany tolona izany dia manomboka amin’ny taona 1798, ao amin’io andininy faha-efapolo io. Nanomboka tamin’ilay ady izay nahatonga an’i Napoléon, mpanjakan’ny atsimo, hisambotra ny papa tamin’ny taona 1798 izany, ary ny fijoroana vavolombelona ao anatin’ilay andininy dia mifarana amin’ny fotoana handravan’ny mpanjakan’ny avaratra sy hanafoanany ny mpanjakan’ny atsimo amin’ny taona 1989. Ao anatin’izany tantara izany (1798 ka hatramin’ny 1989), ireo mpifanandrina roa tonta tamin’ny 1917 sy 1918 dia samy asiana marika amin’ny tandindona ara-paminaniana avy, izay mampifamatotra ny fijoroana vavolombelon’izy roa tonta, sady mitahiry ny lohahevitra ankapoben’ilay andininy. Tsy isalasalana fa faminaniana satanika ny faminanian’i Fatima, nefa dia lohahevitry ny Tenin’Andriamanitra ara-paminaniana izany, ka noho izany dia tantara tsy maintsy takarina araka ny tokony ho izy.

“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.

“Ny hany fiarovana ho an’ny fanahy amin’izao fotoana izao dia ny manontany isaky ny dingana atao hoe: Inona no lazain’i Jehovah amin’ny mpanompony? Ny tenin’i Jehovah maharitra mandrakizay. Ny Baiboly no tokony ho boky fitari-dalana ho antsika, ary raha tsy ny hizaha ny fahendren’olona sy handray ho fahamarinana avy amin’Andriamanitra ny fanambaran’ny olombelona voafetra, dia tokony handinika ny teny azo antoka amin’ny faminaniana isika. Efa niteny Andriamanitra, ary azo itokiana ny teniny, ka tsy maintsy apetratsika eo amin’ny hoe: ‘Izao no lazain’i Jehovah’ ny finoantsika. Tian’Andriamanitra isika handalina ny zava-mitranga manodidina antsika sy hampitaha izany amin’ny faminanian’ny teniny, mba hahatakarantsika fa miaina amin’ny andro farany isika. Tiantsika ny Baibolintsika, ary tiantsika ho fantatra izay voasoratra ao anatiny. Ny mpianatra mazoto ny faminaniana dia hahazo valisoa amin’ny fanehoana mazava ny fahamarinana, fa hoy Jesosy: ‘Ny teninao no fahamarinana.’” Signs of the Times, 1 Oktobra 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.

Amin’ny ady fahatelo amin’ny alalan’ny solontena, araka ny aseho ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, dia ampidirina ilay fahefana izay manandratra ny tenany mba hampiorina ny fahitana. Tanteraka io andininy io tamin’ny taona 200 talohan’i Kristy, rehefa “niditra an-tsehatra ny Romana ho an’ny mpanjaka tanora tao Egypta,” ary “nanapa-kevitra fa tsy maintsy arovana amin’ny fandringanana nokasain’i Antiochus sy Filipo izy.” Io andininy io sy ny tantara tamin’ny 200 talohan’i Kristy no manondro fa, fotoana fohy mialoha ny lalàn’ny Alahady, eo ambanin’ny foto-kevitry ny fiarovana ilay mpisolo toerana malemy an’i Putin, amin’ny fotoana izay efa nanapa-kevitry ny Etazonia sy ny Firenena Mikambana (Seleokosy sy Filipo avy any Masedonia) haka ny faritanin’i Rosia sy hizara izany ho tombontsoa iombonan’izy ireo, dia hanomboka hitendry ny mozika ataony i Roma papaly (ilay vehivavin-janga avy any Tyro), rehefa manomboka hivoaka mba hijangajanga amin’ireo mpanjakan’ny tany.

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.

Ny taona 533, ary ny didin’i Justinian dia haverina amin’izay, araka ny aseho ara-paminaniana ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, andininy faharoa, izay manambara fa ny dragona (Roma jentilisa) dia hanome zavatra telo ho an’ny fahefana papaly.

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.

Ary ilay bibidia izay hitako dia nitovy tamin’ny leoparda; ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ilay dragona no nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 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.

Ny dragona mpanompo sampy tao Roma dia nanome ny “sezany” (tanànan’i Roma) ho an’ny fahefana papaly tamin’ny taona 330, rehefa nafindran’i Constantin ny renivohiny ho any Constantinople. Clovis dia nanome ny “hery” ara-tafika ho an’ny fahefana papaly nanomboka tamin’ny 496, ary tamin’ny 533 i Justinien dia nanome ny “fahefana” sivily ho an’ny fahefana papaly. Dimy taona tatỳ aoriana dia napetrak’i Roma mpanompo sampy teo ambonin’ny seza fiandrianana ny fahefana papaly, araka izay aseho ao amin’ny andininy fahenina ambin’ny folo sy fahiraika amby telopolo ary fahiraika amby efapolo ao amin’i Daniela toko faha-iraika ambin’ny folo. Rehefa mandresy amin’ny ady fahatelo amin’ny alalan’ny solontena i Etazonia, dia ho resin’ny fahefana papaly ny herin’i Rosia kaominista, izay lohahevitry ny faminanian’i Fatima. Mitondra ny sonian’ny fahamarinana ny ady amin’ny alalan’ny solontena, satria ireo ady telo ireo dia tanterahina amin’ny alalan’ny tafika solonten’ny papa.

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.

Ny tafika solontenan’ny papa voalohany sy farany dia i Etazonia (Protestantisma nihemotra tamin’ny finoana). Ny tafika solontena afovoany dia ireo Nazi ao Okraina, izay koa no tafika solontena katolika nanohitra an’i Rosia Komonista tamin’ny ady lehibe faharoa. Misy ady lehibe eran-tany telo, ary misy ady solontena telo. Ny ady faharoa, na tamin’ireo ady lehibe eran-tany na tamin’ireo ady solontena, dia ny Nazisma. Ny ady ankehitriny ao Okraina dia ilay adin’ny sisintany izay nahatanteraka voalohany ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo tamin’ny adin’i Raphia. Ny ady ao Okraina dia tanterahina ankehitriny mandritra ny fotoanan’ny kapoka faharoa amin’ireo kapoka telo ataon’ny Islam ao amin’ny loza fahatelo, na dia tsy tafiditra amin’io ady manokana io aza ny Islam.

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.

Ny voalohany tamin’ireo famelezana dia namely ny tany be voninahitra ara-panahy tamin’ny 11 Septambra 2001, ary ny farany amin’ireo famelezana telo dia amin’ny lalàn’ny Alahady, ka manohitra indray ny tany be voninahitra ara-panahy. Ny faharoa amin’ireo famelezana telo ataon’ny finoana silamo, izay an’ny loza fahatelo, dia namely ny tany be voninahitra fahiny ara-bakiteny tamin’ny 7 Oktobra 2023. Izany ady izany dia mitranga eo amin’ilay faritra mitovy indrindra tamin’izay naharesen’i Ptolemaios tamin’ny ady tao Rafia. Jesosy dia nilaza fa amin’ny andro farany dia hisy ady sy siosion-dresaka momba ny ady.

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.

Ny ady izay nolazain’i Jesosy dia mitranga ao amin’ny tantara amin’ny fotoana izay ahatanterahan’ny vokatry ny fahitana rehetra, ary i Ezekiela no nandrakitra izany zava-misy izany. Ao anatin’izany tantara izany no anehoana ny fahatongavan’ny loza fahatelo avy amin’ny Silamo, ny ady faharoa sy fahatelo amin’ireo ady ifanaovana amin’ny alalan’ny solontena, ny fiverenan’ny Ady An-trano Amerikanina, ary ny fiverenan’ny Ady Revolisionera Amerikanina. Ireo ady ireo dia tanterahina mandritra ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary amin’ny lalàna Alahady izay ho avy tsy ho ela dia hanangana ny tafiny ho famantarana ny Tompo, rehefa manomboka ny ady lehibe fahatelo sy farany maneran-tany, ary rehefa mampitombo ny fampahatezerany ny firenena ny Silamo amin’ilay loza fahatelo.

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.

Ary handre an’ady sy tsaho ny ady hianareo; tandremo mba tsy ho taitra ianareo; fa tsy maintsy ho tanteraka izany rehetra izany, nefa tsy mbola tonga ny farany. Fa hisy firenena hitsangana hanohitra firenena, ary fanjakana hanohitra fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny toerana samihafa. Izany rehetra izany no fiandohan’ny fahoriana. Matio 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.

Amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, dia voafaritra ny sokajy roa amin’ny olon’Andriamanitra araka ny fahaizany mahita sy mandre.

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.

Koa izany no itenenako aminy amin’ny fanoharana; satria mijery izy, nefa tsy mahita; ary mandre izy, nefa tsy mihaino, sady tsy mahalala. Ary tanteraka aminy ny faminanian’i Esaias, izay manao hoe: Raha mandre ianareo dia handre ihany, nefa tsy hahalala; ary raha mijery ianareo dia hijery ihany, nefa tsy hahatsinjo. Fa efa nihamafy ny fon’ity firenena ity, ary ny sofiny dia malain-kihaino, ary ny masony no nakimpiny; fandrao hahita amin’ny masony izy, ka handre amin’ny sofiny, ka hahalala amin’ny fony, dia hibebaka, ary hositraniko. Fa sambatra ny masonareo, satria mahita; ary ny sofinareo, satria mandre. Matio 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.

Tamin’izany fe-potoana izany, izay nanomboka tamin’ny 11 Septambra 2001, hoy Jesosy: “handre ady sy siosion-dry ady hianareo.” Ao amin’ny bokin’ny Apokalypsy, Jaona dia maneho ireo izay mandre ny feon’i Kristy.

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

Tamin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery teo ivohoko, toy ny an’ny trompetra. Apokalypsy 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.

Ny “feo” izay reny dia “tahaka ny trompetra,” ary ny trompetra dia tandindon’ny ady, ary reny tao aoriany ilay feo. Dia nitodika izy mba hahita ilay feo.

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.

Dia nitodika aho mba hahita ilay feo izay niteny tamiko. Ary rehefa nitodika aho, dia nahita fanaovan-jiro volamena fito; ary teo afovoan’ny fanaovan-jiro fito dia nisy anankiray tahaka ny Zanak’olona, niakanjo fitafiana lava hatrany an-tongotra, ary nisikina fehin-kibo volamena teo amin’ny tratrany. Ny lohany sy ny volony dia fotsy tahaka ny volon’ondry, fotsy tahaka ny ranomandry; ary ny masony tahaka ny lelafo mirehitra; ary ny tongony tahaka ny varahina manganohano, toy ny hoe nodorana tao anaty memy; ary ny feony tahaka ny firohondrohon’ny rano be. Ary teny an-tanany ankavanana dia nisy kintana fito; ary avy teo am-bavany no nivoahan’ny sabatra maranitra roa lela; ary ny tavany dia tahaka ny masoandro mamirapiratra amin’ny heriny. Ary raha nahita Azy aho, dia niankohoka teo an-tongony tahaka ny maty. Ary napetrany tamiko ny tanany ankavanana ka hoy Izy tamiko: Aza matahotra; Izaho no voalohany sy farany. Apokalypsy 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.

Ny fahitan’i Jaona an’i Kristy, rehefa nitodika izy mba hahita ilay feo, dia ilay fahitana ihany izay hitan’i Daniela tao amin’ny toko fahafolo, ilay fahitana ihany izay hitan’i Isaia tao amin’ny toko fahenina, ary ilay fahitana ihany izay hitan’i Paoly, rehefa nahita ny tantaran’ireo kotro-baratra fito izy.

“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.

“Ny fanetren-tena dia tsy azo sarahina amin’ny fahamasinan’ny fo. Arakaraka ny anatonan’ny fanahy an’Andriamanitra no vao mainka ametrahana azy ho ambany sy andemena tanteraka. Rehefa nandre ny feon’i Jehovah avy tao anatin’ny tadio Joba, dia nanao hoe izy: ‘Mankahala ny tenako aho ka mibebaka ao amin’ny vovoka sy lavenona.’ Tamin’ny fotoana nahitan’i Isaia ny voninahitr’i Jehovah sy nandrenesany ny kerobima niantso hoe: ‘Masina, masina, masina i Jehovah, Tompon’ny maro,’ no niantsoany hoe: ‘Loza ho ahy, fa ringana aho!’ Daniela, raha novangian’ilay iraka masina, dia milaza hoe: ‘Ny hatsaran-tarehiko tao anatiko dia nivadika ho fahalovana.’ Paoly, rehefa nakarina ho any amin’ny lanitra fahatelo ka nandre zavatra izay tsy azo atao amin’ny olona ny milaza azy, dia nilaza ny amin’ny tenany ho ‘kely noho ny kely indrindra amin’ny olona masina rehetra.’ I Jaona malala, ilay niankina tamin’ny tratran’i Jesosy sy nibanjina ny voninahiny, no niankohoka teo anatrehan’ny anjely tahaka ny olona maty. Arakaraka ny ijerentsika akaiky sy tsy tapaka ny Mpamonjintsika no hihavitsy kokoa izay hitantsika hankatoavina ao amin’ny tenantsika.” Signs of the Times, 7 Aprily 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.

Rehefa nandika ny fahitana ho an’i Daniela Gabriela, dia nametraka teo anoloany ny zava-mitranga ara-paminaniana ao amin’ny toko fahiraika ambin’ny folo izy. Famaritana ny ady ireo zava-mitranga ireo, ary tao amin’ny fanehoana an’ireny ady ireny no nahatonga ny fahitana mahatonga, dia ny “mareh” vavy, voalaza hoe “marah,” an’i Daniela hovaina ho amin’ny endrik’i Kristy. Rehefa milaza Kristy hoe handre ady sy siosion-dresaky ny ady ianareo, dia ireo ady aseho ao amin’ny Daniela toko fahiraika ambin’ny folo no tondroiny. Mbola ambarany koa fa raha te hahita ny fahitana izay mahatonga izay mijery hovaina ho amin’ny endriny ianao, dia tsy maintsy mihodina, satria ao aorianao ny feo. Ny ady aseho ao amin’ny Daniela toko fahiraika ambin’ny folo dia famaritana ady izay efa niseho teo amin’ny tantara lasa. Amin’ny fandrenesana ireny ady tamin’ny lasa ireny no ampianarina ny olona momba ny tantara izay mitranga ankehitriny, nefa raha manana maso hahita sy sofina handre ihany ilay olona.

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.

Rehefa nosoratan’i Ezekiela fa ho tonga ny fotoana iray izay tsy hahemotra intsony ny fahitana, dia nifandray tamin’ny fahitan’i Ezekiela ny fitoerana masina any an-danitra izany, izay nahitan’i Ezekiela, ankoatra ny zavatra hafa, “kodiarana ao anatin’ny kodiarana”, izay ambaran-dRahavavy White ho fifamenoan’ny zava-mitranga eo amin’ny olombelona, sarotra sy mifamatotra.

“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.

Teo amoron’ny renirano Kebara, Ezekiela dia nahita tadio iray toa avy any avaratra, “rahona lehibe, sy afo miolikolika ao aminy, ary famirapiratana no nanodidina azy, ary avy teo afovoany dia toy ny lokon’ny ambara.” Kodiarana maro, mifampiditra, no nahetsiky ny zava-manan’aina efatra. Ambony lavitra noho ireo rehetra ireo “dia nisy toy ny endriky ny seza fiandrianana, tahaka ny fijerin’ny vato safira; ary teo ambonin’ny toy ny endriky ny seza fiandrianana dia nisy toy ny endrika tahaka ny fijerin’olona teo amboniny.” “Ary teo amin’ny kerobima dia hita ny endriky ny tanan’olona teo ambanin’ny elany.” Ezekiela 1:4, 26; 10:8. Sarotra tokoa ny firafitry ny kodiarana ka raha vao jerena dia toa mikorontana; kanefa nihetsika tamim-pirindrana tanteraka izy ireo. Ireo zava-manan’aina any an-danitra, notohanan’ny sady notarihin’ny tanana teo ambanin’ny elatry ny kerobima, no nanosika ireo kodiarana ireo; teo ambonin’izy ireo, teo amin’ny seza fiandrianana safira, no nitoeran’Ilay Mandrakizay; ary manodidina ny seza fiandrianana nisy avana, dia ny tandindon’ny famindram-po masina.

“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.

“Toy ireo fihodinana sarotra no teo ambany fitarihan’ilay tanana teo ambanin’ny elatry ny kerobima, dia toy izany koa ny fifamatorana saro-pady amin’ny raharahan’ny olombelona, ka eo ambany fifehezan’Andriamanitra. Eo afovoan’ny ady sy ny tabataban’ny firenena, Ilay mipetraka ambonin’ny kerobima no mbola mitarika ny raharahan’ny tany.

“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.

Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy avy, sady nijoro ho vavolombelona tsy nahy tamin’ilay fahamarinana izay tsy fantany akory ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ho an’ny olona tsirairay ankehitriny dia efa nanendry toerana iray ao amin’ny drafiny lehibe Andriamanitra. Ankehitriny ny olona sy ny firenena dia refesina amin’ny firaka eo an-tanan’Ilay tsy mba mety diso. Ny rehetra dia samy manapa-kevitra ny amin’ny anjarany amin’ny safidiny avy, ary Andriamanitra no mifehy ambonin’izany rehetra izany mba hahatanteraka ny fikasany.

“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.

“Ny tantara izay nasian’ilay I AM lehibe marika tao amin’ny teniny, mampifandray rohy manaraka rohy ao amin’ny rojo faminaniana, hatramin’ny mandrakizay taloha ka hatramin’ny mandrakizay ho avy, dia milaza amintsika izay misy antsika ankehitriny ao amin’ny fizotry ny taona, ary izay azo antenaina amin’ny andro ho avy. Izay rehetra efa nambaran’ny faminaniana fa hitranga, mandra-pahatongan’izao fotoana izao, dia voasoritra eo amin’ny pejin’ny tantara, ary azo antoka amintsika fa izay rehetra mbola ho avy dia hotanterahina araka ny filaharany.

“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.

“Ny fandravana farany ny fanapahana rehetra eto an-tany dia voalaza mazava ao amin’ny tenin’ny fahamarinana. Ao amin’ilay faminaniana nambara tamin’ny fotoana nanononana ny didim-pitsarana avy amin’Andriamanitra tamin’ny mpanjaka farany teo amin’ny Isiraely no omena izao hafatra izao.” 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.

Ireo kodiarana saro-pady izay, raha vao jerena voalohany, dia toa ao anatin’ny fisafotofotoana, dia ny fifampihetsiketsehana saro-takarina eo amin’ny zava-mitranga maha-olombelona, araka ny aseho ao amin’ny ady sy ny tabataban’ny firenena. Ny tantara izay efa nasongadin’i Kristy ao amin’ny Teniny no milaza amintsika izay toerana misy antsika, ary amin’ny fanaovany izany dia amantarany koa ny fandravana farany ny fanapahana rehetra eto an-tany. Ny fotoan’ny fanombohana tombokase ny iray hetsy sy efatra alina amby efatra arivo no toerana ahatanterahan’ny vokatry ny fahitana rehetra, ary ao anatin’izany tantara izany ny kodiarana dia maneho ny ady sy ny siosion-dresaka momba ady izay nofaritan’i Kristy ho “fiandohan’ny fahoriana”. Ny fiandohan’ny fahoriana dia nanomboka tamin’ny 11 Septambra 2001, satria tamin’izay no nanombohan’ny fotoan’ny fanombohana tombokase ny iray hetsy sy efatra alina amby efatra arivo, ary ny anjely mpanisy tombokase dia mametraka ny famantarany eo amin’izay misento sy mitaraina noho ny fahavetavetana atao ao anatin’ny fiangonana sy ny tany.

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?

Ny ady ao amin’ny tany dia miteraka alahelo ho an’izay mahita sy mandre izay asehon’ireo ady ireo. Ny tantaran’ny fanisiana tombo-kase dia manondro ny fandravana farany ireo fanjakana rehetra etỳ an-tany, ary ny fandravana ireo fanjakana ireo dia efa narahina tao amin’ny tantara ara-paminaniana tamin’ny lasa. Rehefa nahita ilay fahitana mitovy amin’izay hitan’i Jaona, Daniela, Ezekiela, Joba ary Paoly i Isaia, ao amin’ny toko fahenina, dia nanolo-tena hitondra ny hafatra ho an’izany fotoana izany izy, nefa nanontany hoe mandra-pahoviana no tsy maintsy hitondrany izany hafatra izany?

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.

Ary reko koa ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Inty aho; iraho aho. Ary hoy Izy: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa, nefa aza mahafantatra; ary mijere tokoa, nefa aza mahatsapa. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary akimpio ny masony; fandrao mahita amin’ny masony izy, ka mandre amin’ny sofiny, ary mahatakatra amin’ny fony, dia miova fo ka sitrana. Dia hoy izaho: Tompoko, mandra-pahoviana? Ary Izy namaly hoe: Mandra-pahafoana ny tanàna ka tsy hisy mponina, ary ny trano ka tsy hisy olona, ary ny tany ho lao dia lao, Ary ny Tompo hampanalavitra ny olona, ka hisy fandaozana lehibe eo afovoan’ny tany. Isaia 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”.

Ny valiny nomena an’i Isaia dia hoe tsy maintsy hitondra ny hafatra izy mandra-paharingana tanteraka ny tany. Ny hafatry ny famehezana dia omena amin’ny fotoanan’ny ady, ary io ady io dia faritana manokana ho ny fanazavana ny fahitana momba ny “marah” izay hitan’ny mpaminany rehetra. Ny hafatra ivelany dia natao hiteraka fanandramana anatiny, saingy ho an’ireo izay “hihaino” ihany.

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.

Ny fifandraisan’ny tafika solontenam-pahefan’ny papa, dia ny Nazi tamin’ny ady lehibe faharoa, dia mifanaraka, andalana eo ambonin’andalana, amin’ny tafika solontena faharoa ao amin’ny ady solontena faharoa; ary ny ady lehibe faharoa mihitsy dia mifandrindra amin’ny ady solontena faharoa. Ny fifandraisan’ny ady solontena faharoa amin’ilay ady sisintany tao Raphia, izay averina ankehitriny ao Okraina, dia mifamatotra ara-jeôgrafia amin’ny famelezana faharoan’ny Silamo amin’ny loza fahatelo, izay nanomboka tamin’ny 7 Oktobra 2023, ary maneho kodiarana ara-paminaniana ao anatin’ny kodiarana.

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.

Tamin’ny 1999 dia navoaka ny boky iray nosoratan’i John Cornwell. Tamin’izany fotoana izany, i John Cornwell dia Senior Research Fellow tao amin’ny Jesus College, ao Cambridge, Angletera, sady mpanao gazety sy mpanoratra nahazo loka. Ny boky dia niresaka ny anjara asan’ny papa tao Roma izay nitondra nandritra ny Ady Lehibe Faharoa. Manomboka amin’ny raiben’ilay papa ho avy ilay boky, izay lehilahy ankavanan’i Papa Pius IX, fantatra amin’ny anarana hoe Pio Nono. Tamin’ny 1849 dia nanafika ny toeram-ponenan’ny Vatikana ny andian’olona Repoblikana, ka nandositra ny tanànan’i Roma i Papa Pius IX. Ilay lehilahy nentiny niara-nanao sesitany taminy dia ny raiben’i Eugenio Pacelli. I Eugenio Pacelli dia zafikelin’ilay lehilahy ankavanan’i Papa Pius IX, ary tatỳ aoriana dia tonga Pius XII izy, ary ny boky momba an’i Eugenio Pacelli dia nantsoina hoe 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.

Ao amin’ilay boky, i Cornwell dia mandinika ny halehiben’ny fahalalan’i Papa Pie XII, izay Kardinaly Eugenio Pacelli teo aloha, sy ny fomba namaliany ny fanenjehana ny Jiosy nataon’ny fitondrana Nazi nandritra ny Ady Lehibe Faharoa. Asehony fa ny fahanginana ampahibemaso nataon’i Pie XII sy ny tsy fisiany fandraisana andraikitra tamin’ny fanamelohana ny Holocaust dia naneho ny fitarihany tsy ara-moraly nandritra ny ady.

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 dia manome ny sehatra ara-tantara momba ny fitondran’i Pius XII amin’ny maha-papa azy, anisan’izany ny fiaviany ara-diplaomatika sy ny fifamatorana ara-politika sarotra nisy tamin’izany fotoana izany. Dinihiny ny fomba nanatonan’ny Vatican ny fifampiraharahana tamin’i Alemaina Nazi. Asongadin’i Cornwell fa i Pius XII dia tsy nahavita niteny ampahibemaso nanohitra ny Famonoana Tambabe ny Jiosy, na niditra an-tsehatra hiaro ireo Jiosy nenjehina, satria izy, tamin’ny maha-Kardinaly azy tamin’ny 1933, no nanao izay hahatanteraka fifanarahana tamin’i Hitler izay nampanantena ny fankatoavan’ny Katolika ny asan’i Hitler.

We will continue this study in the next article.

Hanohy ity fianarana ity ao amin’ny lahatsoratra manaraka isika.

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:

Taorian’ny Ady Lehibe Faharoa, dia nisy tamin’ireo jiolahy mpanao heloka bevava nazi no nahavita nandositra ny fitsarana tamin’ny nitsoahany tany amin’ny firenena samihafa, anisan’izany ny firenena maro tany Amerika Atsimo. Ny fomba lehibe nampiasain’izy ireo mba handosirana sy hahatongavana tany Amerika Atsimo dia nahitana ireto manaraka ireto:

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: Ny ratlines dia làlam-pandosirana miafina naorin’ny fikambanana samihafa, anisan’izany ny Fiangonana Katolika sy sampam-pitsikilovana naneho fiaraha-miory, mba hanampiana ny Nazia sy ireo mpandositra hafa handositra an’i Eoropa. Matetika ireo làlana ireo dia nahitana ny fampiasana anarana sandoka, taratasy hosoka, ary tambajotram-pampita an-tsokosoko, mba hanamorana ny fandalovan’izy ireo ho any amin’ny toeram-pialofana azo antoka, anisan’izany i Amerika Atsimo.

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.

Antontan-taratasy hosoka: Maro tamin’ireo Nazi mpandositra no nahazo pasipaoro hosoka, visa, ary antontan-taratasy hafa momba ny dia mba hanafenana ny tena maha-izy azy sy hisorohana ny fisamborana. Nampiasa ireo antontan-taratasy ireo izy ireo mba handehanana namakivaky firenena tsy niandany na naneho fankasitrahana, alohan’ny hahatongavany tany Amerika Atsimo.

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.

Fiarahan’antokonana nataon’ny Manampahefana: Tamin’ny toe-javatra sasany, ireo manampahefana sasany nanana fironana hangoraka tany amin’ireo firenena any Amerika Atsimo dia ninia tsy nahita ny fisian’ireo Nazia nandositra, na koa nanampy azy ireo mivantana tamin’ny fialàna amin’ny fisamborana. Ny governemanta sasany, indrindra ireo nanana fitondrana jadona nanana fironana hanohana ny foto-pisainan’ny Nazia, dia nanome fialofana ho an’ireo olona ireo.

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.

Banga ara-dalàna: Nisy mpanao heloka bevava nazi sasany tamin’ny ady nanararaotra banga ara-dalàna na lalàna malemy momba ny fampodiana olona voampanga tao amin’ireo firenena any Amerika Atsimo mba hisorohana ny fampodiana azy ireo any Eoropa, izay hiatrehany fanenjehana noho ny heloka nataony.

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.

Amin’ny ankapobeny, ny fitambaran’ny ratlines, ireo antontan-taratasy hosoka, ny firaisana tsikombakomban’ireo manam-pahefana, ary ny banga ara-dalàna no nahafahan’ireo mpanao heloka an’ady Nazi nandositra nankany Amerika Atsimo sy niala tamin’ny fitsarana nandritra ny taona maro taorian’ny nifaranan’ny Ady Lehibe Faharoa. ChatGPT, Martsa, 2024.