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.

Asọtẹ́lẹ̀ Fatima jẹ́ iṣẹ́ ìmúrasílẹ̀ Satani, ní mímú Ìjọ Kátólíìkì sílẹ̀ láti fi ètò-ìṣètò wọn lé e lọ́wọ́ nígbà tí yóò ya ara rẹ̀ sí Kristi, nítorí pé ó jẹ́ “àṣetan agbára Satani—àpáta ìrántí àwọn ìsapá rẹ̀ láti fi ara rẹ̀ jókòó lórí ìtẹ́ láti jọba lórí ayé gẹ́gẹ́ bí ìfẹ́ tirẹ̀.” Àwọn tí kò ní rí àǹfààní nínú ẹ̀rí àsọtẹ́lẹ̀ tí ń dá ipa Fatima mọ̀ nínú ìtọ́sọ́nà ẹ̀sìn Kátólíìkì, nítorí àìfẹ́ wọn láti gba nínú agbára Satani láti ṣe iṣẹ́ ìyanu, ń pèsè ara wọn sílẹ̀ láti jẹ́ kí a tàn wọ́n jẹ. Asọtẹ́lẹ̀ Fatima dojú kọ ìjàkadì inú ẹ̀sìn Kátólíìkì, àti ogun Kátólíìkì sí ìgbàgbọ́ àìsí Ọlọ́run.

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.

Ogun Ìjọ́ Kátólíìkì pẹ̀lú àìgbàgbọ́ nínú Ọlọ́run ni kókó-ọrọ ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá. Àpèjúwe ìjàkadì yẹn bẹ̀rẹ̀ ní ọdún 1798, nínú ẹsẹ̀ ogójì. Ó bẹ̀rẹ̀ pẹ̀lú ogun náà nínú èyí tí Napoléon, ọba gúúsù, mú póòpù ní ìgbèkùn ní ọdún 1798, àti pé ẹ̀rí tí ó wà nínú ẹsẹ̀ náà sì parí nígbà tí ọba àríwá gbá ọba gúúsù lọ ní ọdún 1989. Nínú ìtàn yẹn (1798 sí 1989), àwọn alatako méjèèjì náà ní ọdún 1917 àti 1918, ni a fi ààmì àsọtẹ́lẹ̀ sàmì sí lọ́kọ̀ọ̀kan, èyí tí ó so ẹ̀rí àwọn méjèèjì pọ̀, nígbà tí ó ṣì pa kókó-ọrọ gbogbo ẹsẹ̀ náà mọ́. Àsọtẹ́lẹ̀ Fátímà kò sí iyèméjì pé ó jẹ́ àsọtẹ́lẹ̀ ti Sátánì, ṣùgbọ́n ó jẹ́ kókó-ọrọ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, nítorí náà ó jẹ́ ìtàn tí a gbọ́dọ̀ lóye dáadáa.

“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.

“Ààbò kan ṣoṣo fún ọkàn ní àkókò yìí ni láti máa béèrè ní gbogbo ìgbésẹ̀ pé, Kí ni Olúwa wí fún ìránṣẹ́ rẹ̀? Ọ̀rọ̀ Olúwa dúró títí láé. Bíbélì ni yóò jẹ́ ìwé ìtọ́sọ́nà wa, àti dípò kí a máa tọ́ka sí ọgbọ́n ènìyàn, kí a sì gba àwọn ìtẹnumọ̀ àwọn ẹlẹ́ẹ̀mí tí ó ní òpin gẹ́gẹ́ bí òtítọ́ àtọ̀runwá, a gbọ́dọ̀ yẹ̀wò ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó dájú. Ọlọ́run ti sọ̀rọ̀, ọ̀rọ̀ rẹ̀ sì ṣeé gbára lé, a sì gbọ́dọ̀ fi ìgbàgbọ́ wa balẹ̀ lórí “Báyìí ni Olúwa wí.” Ọlọ́run fẹ́ kí a kẹ́kọ̀ọ́ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ ní àyíká wa, kí a sì fi wọ́n wé àwọn àsọtẹ́lẹ̀ inú ọ̀rọ̀ rẹ̀, kí a lè lóye pé a ń gbé ní àwọn ọjọ́ ìkẹyìn. A fẹ́ Bíbélì wa, a sì fẹ́ mọ ohun tí a kọ sínú rẹ̀. Akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ tí ó ní ìsapá yóò gba èrè nípa ìfihàn òtítọ́ tí ó ṣe kedere, nítorí Jésù wí pé, “Ọ̀rọ̀ rẹ ni òtítọ́.” 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.

Nínú ogun aṣojú kẹta, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá, a mú agbára náà wọlé, èyí tí ń gbé ara rẹ̀ ga láti fi ìran náà múlẹ̀. Ẹsẹ̀ náà ni a mú ṣẹ ní ọdún 200 ṣáájú Kristi, nígbà tí “àwọn ará Róòmù dá sí ọ̀ràn náà ní orúkọ ọba ọmọde ilẹ̀ Ejibiti,” tí wọ́n sì “pinnu pé a gbọdọ̀ dáàbò bo ó kúrò nínú ìparun tí Áńtíókùsì àti Fílípù ti pète sí i.” Ẹsẹ̀ náà pẹ̀lú ìtàn ọdún 200 ṣáájú Kristi, fi hàn pé díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, lórí àfojúsùn ààbò fún àropò Putin tí ó ti rẹ̀wẹ̀sì, ní àkókò tí Orílẹ̀-èdè Amẹ́ríkà àti Àjọ Ìṣọ̀kan Àgbáyé (Selukusi àti Fílípù ti Makedóníà) ti pinnu láti gba àwọn agbègbè ilẹ̀ Rọ́ṣíà, kí wọ́n sì pín wọn fún àǹfààní ara wọn, Róòmù póòpù (àgbèrè Taya) yóò bẹ̀rẹ̀ sí í kọ orin rẹ̀, bí ó ti ń bọ̀ síta láti ṣe panṣágà pẹ̀lú àwọn ọba ilẹ̀-ayé.

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.

Ọdún 533, àti pé àṣẹ Justinian ni a ó sì tún un ṣe gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní ti àsọtẹ́lẹ̀ nínú Ìfihàn orí kẹtàlá, ẹsẹ̀ kejì, èyí tí ń fi hàn pé dragoni náà (Romu abọ̀rìṣà) yóò pèsè ohun mẹ́ta fún ipápà.

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.

Ẹranko náà tí mo sì rí dàbí ẹkùn; ẹsẹ̀ rẹ̀ sì dàbí ẹsẹ̀ béárì, ẹnu rẹ̀ sì dàbí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ìfihàn 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.

Dragoni ti Romu keferi fi “àga” rẹ̀, (ìlú Romu) fún ìjọ páápà ní ọdún 330, nígbà tí Kọ́ńsítáńtínù gbé olú-ìlú rẹ̀ lọ sí Kọ́ńsítántínópù. Klófísì fi “agbára” ológun rẹ̀ fún ìjọ páápà láti bẹ̀rẹ̀ ní 496, àti ní 533 Jọ́sítíníánù fi “àṣẹ” ìjọba lé ìjọ páápà lọ́wọ́. Ọdún márùn-ún lẹ́yìn náà, Romu keferi gbé ìjọ páápà jókòó lórí ìtẹ́, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún, kọ́kànlélọ́gbọ̀n àti kọ́kànlélógójì ti Dáníẹ́lì mọ́kànlá. Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá ṣẹ́gun ogun aṣojú kẹta, ìjọ páápà yóò ti ṣẹ́gun agbára Kọ́múnístì ti Rọ́ṣíà, èyí tí ó jẹ́ kókó-ọrọ̀ àsọtẹ́lẹ̀ Fátímà. Àwọn ogun aṣojú náà ru àmì òtítọ́, nítorí gbogbo ogun mẹ́tẹ̀ẹ̀ta ni a mú ṣẹ nípasẹ̀ ẹgbẹ́ ọmọ-ogun aṣojú ti páápà.

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.

Ẹgbẹ́ ọmọ-ogun aṣojú póòpù àkọ́kọ́ àti ìkẹyìn ni Orílẹ̀-Èdè Amẹ́ríkà (Pùròtẹ́sítáǹtì apẹ̀yìndà). Ẹgbẹ́ ọmọ-ogun aṣojú àárín ni àwọn Násì ti Ukrénì, àwọn tí wọ́n tún jẹ́ ẹgbẹ́ ọmọ-ogun aṣojú Kátólíìkì lòdì sí Rọ́ṣíà Kọ́múníìsì ní Ogun Àgbáyé Kejì. Ogun àgbáyé mẹ́ta wà, bẹ́ẹ̀ sì ni ogun aṣojú mẹ́ta wà. Ogun kejì nínú ogun àgbáyé àti ogun aṣojú méjèèjì ni Násísímù. Ogun tí ń lọ nísinsìnyí ní Ukrénì ni ogun ààlà tí ó kọ́kọ́ mú ẹsẹ̀ kọkànlá àti kejìlá ṣẹ ní ogun Raphia. Ogun ní Ukrénì ni a ń mú ṣẹ báyìí ní àkókò ìkọlù kejì nínú ìkọlù mẹ́ta ti Ìsílámù ti ègbé kẹta, bí ó tilẹ̀ jẹ́ pé Ìsílámù kò ní ìpín nínú ogun pàtó yẹn.

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.

Ìkọlù àkọ́kọ́ jẹ́ sí ilẹ̀ ológo ti ẹ̀mí ní September 11, 2001, àti ìkẹyìn nínú àwọn ìkọlù mẹ́ta náà wà ní òfin Ọjọ́ Àìkú, ó sì tún jẹ́ sí ilẹ̀ ológo ti ẹ̀mí náà. Ìkọlù kejì nínú àwọn ìkọlù mẹ́ta ti Íslámù ti ègbé kẹta náà jẹ́ sí ilẹ̀ ológo àtijọ́ gidi ní October 7, 2023. Ogun náà ń ṣẹlẹ̀ ní agbègbè kan náà gan-an níbi tí Ptolemy ti ṣẹ́gun nínú ogun Raphia. Jésù sọ pé ní àwọn ọjọ́ ìkẹyìn yóò sí àwọn ogun àti àwọn ìròyìn ogun.

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.

Àwọn ogun tí Jésù tọ́ka sí ń ṣẹlẹ̀ nínú ìtàn náà nígbà tí ipa gbogbo ìran bá ti ṣẹ, àti pé Hesekieli ni ó ṣàkọsílẹ̀ òtítọ́ náà. Nínú ìtàn náà ni a ti ṣojú ìbọ̀wọ̀lé ìbànújẹ kẹta ti Islam, ogun kejì àti ogun kẹta nínú àwọn ogun aṣojú, àtúnbọ̀ Ogun Abẹ́lé ti Amẹ́ríkà, àti àtúnbọ̀ Ogun Ìyíká ti Amẹ́ríkà. Àwọn ogun wọ̀nyí ni a ń mú ṣẹ ní àkókò ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin, àti ní òfin Ọjọ́ Ìsinmi tí ń bọ̀ láìpẹ́ yìí Oluwa yóò gbé ogun Rẹ̀ dìde gẹ́gẹ́ bí àsíá, bí ogun àgbáyé ikẹta àti ìkẹyìn ṣe ń bẹ̀rẹ̀, àti bí Islam ti ìbànújẹ kẹta ṣe ń pọ̀ si i nínú mímú àwọn orílẹ̀-èdè bínú.

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.

Ẹ̀yin yóò sì máa gbọ́ nípa ogun àti ìròyìn ogun; ẹ rí i dájú pé kí a má bà yín nínú; nítorí gbogbo nǹkan wọ̀nyí gbọ́dọ̀ ṣẹlẹ̀, ṣùgbọ́n òpin kò tíì dé. Nítorí orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba; ìyàn yóò sì wà, àti àjàkálẹ̀-àìsàn, àti ìmìtìtì ilẹ̀, ní ibi púpọ̀. Gbogbo nǹkan wọ̀nyí ni ìbẹ̀rẹ̀ ìrora. Matteu 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.

Ní àkókò fífi èdìdì lé ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà, a túmọ̀ ìpele méjì àwọn ènìyàn Ọlọ́run síta nípa agbára wọn láti rí àti láti gbọ́.

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.

Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa òwe: nítorí pé bí wọ́n tilẹ̀ ń wo, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́, bẹ́ẹ̀ ni wọn kì í yé wọn. Àsọtẹ́lẹ̀ Esaias sì ṣẹ ní wọn, èyí tí ó wí pé, Ní gbígbọ́, ẹ ó máa gbọ́, ṣùgbọ́n ẹ kì yóò yé; ní ríran, ẹ ó máa rí, ṣùgbọ́n ẹ kì yóò mòye: nítorí ọkàn àwọn ènìyàn yìí ti di ààyá, etí wọn sì ti di adití sí gbígbọ́, ojú wọn ni wọ́n sì ti pa; kí wọn má bà a fi ojú wọn rí, kí wọn má bà a fi etí wọn gbọ́, kí wọn má bà a fi ọkàn wọn yé, kí wọn sì yípadà, kí n lè wo wọ́n sàn. Ṣùgbọ́n alábùkún ni ojú yín, nítorí pé wọ́n ń rí; àti etí yín, nítorí pé wọ́n ń gbọ́. Matteu 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.

Ní àkókò yẹn, tí ó bẹ̀rẹ̀ ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, Jésù sọ pé, “ẹ̀yin yóò máa gbọ́ nípa ogun àti ìròhìn ogun.” Nínú ìwé Ìṣípayá, Jòhánù dúró fún àwọn tí ń gbọ́ ohùn Kristi.

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

Mo wà nínú Ẹ̀mí ní ọjọ́ Olúwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè. Ìfihàn 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.

“Ohùn” tí ó gbọ́ dàbí “ipè,” ipè sì jẹ́ àmì ogun, ó sì gbọ́ ohùn náà lẹ́yìn rẹ̀. Nígbà náà ni ó yí padà láti rí ohùn náà.

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.

Mo sì yí padà láti rí ohùn tí ń bá mi sọ̀rọ̀. Nígbà tí mo sì yí padà, mo rí ọ̀pá-àtùpà wúrà méje; àti ní àárín ọ̀pá-àtùpà méje náà, ẹnìkan tí ó dàbí Ọmọ ènìyàn, tí a fi aṣọ gígùn dé ẹsẹ̀ wọ̀, tí a sì fi àmùrè wúrà di ní àyà. Orí rẹ̀ àti irun rẹ̀ funfun bí irun àgùntàn, funfun bí yìnyín; ojú rẹ̀ sì dàbí ọwọ́ iná; ẹsẹ̀ rẹ̀ sì dàbí idẹ dídán, bí ẹni pé a fi iná yo wọn nínú ileru; ohùn rẹ̀ sì dàbí ìró omi púpọ̀. Ó sì ní ìràwọ̀ méje ní ọwọ́ ọ̀tún rẹ̀; idà mímú méjì tó lágbára sì jáde láti ẹnu rẹ̀; ojú rẹ̀ sì dàbí oòrùn tí ń tàn ní agbára rẹ̀. Nígbà tí mo sì rí i, mo ṣubú sí ẹsẹ̀ rẹ̀ bí ẹni pé mo ti kú. Ó sì gbé ọwọ́ ọ̀tún rẹ̀ lé mi lórí, ó ní fún mi pé, Má bẹ̀rù; Èmi ni ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Ifihan 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.

Ìran Kristi tí Johanu rí nígbà tí ó yí padà láti wo ohùn náà, ni ìran kan náà tí Daniẹli rí nínú orí kẹwàá, ìran kan náà tí Isaiah rí nínú orí kẹfà, àti ìran kan náà tí Paulu rí, nígbà tí ó rí ìtàn àwọn àrá méje náà.

“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.

“Ìrẹ̀lẹ̀ kò lè yà sọ́tọ̀ kúrò nínú ìwà mímọ́ ọkàn. Bí ọkàn ṣe ń sún mọ́ Ọlọ́run sí i, bẹ́ẹ̀ ni a túbọ̀ ń rẹ ara rẹ̀ sílẹ̀, a sì ń tẹ̀ ẹ́ mọ́lẹ̀ pátápátá. Nígbà tí Jóbù gbọ́ ohùn Olúwa láti inú ìjì líle, ó ké pé, ‘Mo kórìíra ara mi, mo sì ronúpìwàdà nínú eruku àti eérú.’ Nígbà tí Isaiah rí ògo Olúwa, tí ó sì gbọ́ àwọn kérúbù ń ké pé, ‘Mímọ́, mímọ́, mímọ́ ni Olúwa àwọn ọmọ-ogun,’ nígbà náà ni ó ké pé, ‘Ègbé ni fún mi, nítorí a ti parun mi!’ Dáníẹ́lì, nígbà tí òjíṣẹ́ mímọ́ náà bẹ ẹ wò, wí pé, ‘Ẹwà mi yí padà nínú mi sí ìbàjẹ́.’ Pọ́ọ̀lù, lẹ́yìn tí a ti gbé e sókè lọ sí ọ̀run kẹta, tí ó sì gbọ́ àwọn ohun tí kò bófin mu fún ènìyàn láti sọ, sọ nípa ara rẹ̀ gẹ́gẹ́ bí ẹni tí ó jẹ́ ‘kékeré ju ẹni kékeré jù lọ nínú gbogbo àwọn ènìyàn mímọ́.’ Jòhánù olùfẹ́ náà ni, ẹni tí ó tẹ̀ sí àyà Jésù, tí ó sì wo ògo rẹ̀, tí ó ṣubú níwájú àwọn áńgẹ́lì bí ẹni tí ó ti kú. Bí a bá ṣe ń wo Olùgbàlà wa pẹ̀kípẹ̀kí, láìdáwọ́dúró, ni a ó ṣe máa rí ohun díẹ̀ sí i láti fọwọ́sí nínú ara wa.” 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.

Nígbà tí Gébúrẹ́lì túmọ̀ ìran náà fún Dáníẹ́lì, ó gbé àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ orí kẹ́wàá-dín-lọ́gọ́rin kalẹ̀. Àwọn ìṣẹ̀lẹ̀ wọ̀nyẹn ni àpèjúwe ogun, àti nínú àfihàn àwọn ogun wọ̀nyẹn ni ìran ìdí náà ti “mareh” abo, tí a sọ gẹ́gẹ́ bí “marah,” mú kí a yí Dáníẹ́lì padà sí àwòrán Kristi. Nígbà tí Kristi bá wí pé, ẹ óo gbọ́ nípa ogun, àti ìròyìn ogun, Ó ń tọ́ka sí àwọn ogun tí a gbé kalẹ̀ nínú Dáníẹ́lì orí kẹ́wàá-dín-lọ́gọ́rin. Ó tún fi hàn sí i pé, láti rí ìran tí ó mú kí ẹni tí ó ń wò ó yí padà sí àwòrán Rẹ̀, ó gbọdọ̀ yí ká, nítorí ohùn náà wà lẹ́yìn rẹ. Àwọn ogun tí a ṣàpẹẹrẹ nínú Dáníẹ́lì 11 jẹ́ àpèjúwe àwọn ogun tí ó ti ṣẹlẹ̀ nínú ìtàn àtijọ́. Nípa gbígbọ́ nípa àwọn ogun wọ̀nyẹn ní ìgbà tí ó ti kọjá, a ń kọ́ ènìyàn nípa ìtàn tí ó ń ṣẹlẹ̀ báyìí; ṣùgbọ́n kì í ṣe bí kò ṣe pé ẹni náà ní ojú láti rí àti etí láti gbọ́.

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.

Nígbà tí Ìsíkíẹ́lì kọ pé àkókò kan yóò dé nígbà tí a kì yóò tún fa ìran náà gùn mọ́, ó jẹ́ ní ìbátan pẹ̀lú ìran Ìsíkíẹ́lì nípa ibi mímọ́ ti ọ̀run, níbi tí, láàárín àwọn nǹkan mìíràn, Ìsíkíẹ́lì ti rí “àwọn àgbá kẹ̀kẹ́ láàárín àwọn àgbá kẹ̀kẹ́,” èyí tí Sister White fi hàn gẹ́gẹ́ bí ìṣọ̀kan ìbáṣiṣẹ́ tí ó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn.

“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.

“Lẹ́gbẹ̀ẹ́ etí odò Kébárì, Ìsíkíẹ́lì rí àjàkálẹ̀ afẹ́fẹ́ kan tí ó dàbí ẹni pé ó ń bọ̀ láti àríwá, ‘ìkùukùu ńlá kan, àti iná tí ń yí ara rẹ̀ ká, ìmọ́lẹ̀ sì wà ní àyíká rẹ̀, àti láti inú àárín rẹ̀ bí àwọ̀ àḿbà.’ Ọ̀pọ̀lọpọ̀ àgbá kẹ̀kẹ́, tí wọ́n ń gé ara wọn kọjá, ni ẹ̀dá alààyè mẹ́rin ń rìn. Gíga lókè gbogbo àwọn wọ̀nyí ‘ni àwòrán ìtẹ́ kan, bí ìrísí òkúta sàfáyà: àti lórí àwòrán ìtẹ́ náà ni àwòrán bí ìrísí ènìyàn kan lókè rẹ̀.’ ‘Àti nínú àwọn kérúbù ni a rí ìrísí ọwọ́ ènìyàn kan ní abẹ́ ìyẹ́ wọn.’ Ìsíkíẹ́lì 1:4, 26; 10:8. Ìṣètò àwọn kẹ̀kẹ́ náà díjú gan-an tó bẹ́ẹ̀ tí ní ìwòye àkọ́kọ́ wọ́n dàbí ẹni pé wọ́n wà nínú ìdàrúdàpọ̀; ṣùgbọ́n wọ́n ń rìn ní ìṣọ̀kan pípé. Àwọn ẹ̀dá ọ̀run, tí a ń gbé ró, tí a sì ń darí wọn nípasẹ̀ ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù, ni wọ́n ń mú kí àwọn kẹ̀kẹ́ wọ̀nyí rìn; lókè wọn, lórí ìtẹ́ sàfáyà, ni Ẹni Ayérayé wà; ní àyíká ìtẹ́ náà sì ni òṣùmàrè wà, ààmì àánú Ọlọ́run.”

“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.

“Gẹ́gẹ́ bí àwọn ìṣòro tí ó dàbí àgbá kẹ̀kẹ́ ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù, bẹ́ẹ̀ ni eré ìdààmú tí ó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ ìṣàkóso Ọlọ́run. Láàrín ìjà àti ariwo àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kérúbù ṣì ń darí ọ̀ràn ayé.”

“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.

“Itàn àwọn orílẹ̀-èdè tí, lẹ́yìn ara wọn, ti gba àkókò àti ipò tí a yàn fún wọn, tí wọ́n sì ń jẹ́rìí láìmọ̀ọ́mọ̀ sí òtítọ́ náà tí àwọn tìkára wọn kò mọ ìtumọ̀ rẹ̀, ń bá wa sọ̀rọ̀. Sí gbogbo orílẹ̀-èdè àti sí gbogbo ẹnìkọ̀ọ̀kan lónìí ni Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí ni a ń fi òjé ìwọ̀n tí ó wà ní ọwọ́ Ẹni tí kì í ṣe àṣìṣe wọn àwọn ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn ni, nípa àṣàyàn tiwọn fúnra wọn, ń pinnu ìpín wọn, Ọlọ́run sì ń darí gbogbo nǹkan lókè-ń-lókè fún ìmúṣẹ ète Rẹ̀.

“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.

“Ìtàn tí ÈMI Ń BẸ NÍ, alágbára náà, ti ṣe àfihàn rẹ̀ nínú ọ̀rọ̀ Rẹ̀, ní fífi ìsopọ̀ kan so òmíràn pọ̀ nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé tí ó ti kọjá títí dé ayérayé tí ń bọ̀, ń sọ fún wa ibi tí a wà lónìí nínú ìtẹ̀síwájú àwọn àkókò, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí di àkókò ìsinsin yìí, ni a ti tọpinpin rẹ̀ lórí ojú ewé ìtàn, a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìlànà tirẹ̀.”

“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.

“Ìṣubú pátápátá ikẹyìn gbogbo àwọn ìjọba ayé ni a ti sọtẹ́lẹ̀ rẹ̀ ní kedere nínú ọ̀rọ̀ òtítọ́. Nínú àsọtẹ́lẹ̀ tí a sọ nígbà tí a fi ìdájọ́ láti ọ̀dọ̀ Ọlọ́run kéde sí ọba ìkẹyìn ti Ísírẹ́lì ni a ti fi ìránṣẹ́ náà hàn.” 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.

Àwọn kẹ̀kẹ́ tí ó díjú tí, ní ìfihàn àkọ́kọ́, wọ́n dà bí ẹni pé wọ́n wà nínú ìdàrúdàpọ̀, ni eré ìṣekúṣe àwọn ìṣẹ̀lẹ̀ ènìyàn tí ó díjú, gẹ́gẹ́ bí a ti ṣojú wọn nínú ìjà àti rúdurùdu àwọn orílẹ̀-èdè. Ìtàn tí Kristi ti tọ́ka sí nínú Ọ̀rọ̀ Rẹ̀ sọ fún wa ibi tí a wà, àti pé nípa bẹ́ẹ̀ ó ń fi ìparun ìkẹyìn gbogbo àwọn ìjọba ayé hàn gbangba. Àkókò ìdìdì ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni ibí tí ipa gbogbo ìran ti ṣẹ ní kíkún, àti nínú ìtàn náà àwọn kẹ̀kẹ́ náà ń ṣojú àwọn ogun àti ìròyìn ogun tí Kristi fi mọ̀ gẹ́gẹ́ bí “ìbẹ̀rẹ̀ ìbànújẹ́”. Ìbẹ̀rẹ̀ ìbànújẹ́ bẹ̀rẹ̀ ní ọjọ́ kẹ́rìnlá, oṣù Kẹsàn-án, ọdún 2001, nítorí pé nígbà náà ni àkókò ìdìdì ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì bẹ̀rẹ̀, angẹli ìdìdì sì ń fi àmì Rẹ̀ lé àwọn tí ń ṣọ̀fọ̀ tí wọ́n sì ń ké ẹkún nítorí àwọn ìríra tí a ń ṣe láàárín ìjọ àti ilẹ̀ náà.

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?

Àwọn ogun ní ilẹ̀ náà ń mú ìbànújẹ wá fún àwọn tí wọ́n rí, tí wọ́n sì gbọ́ ohun tí àwọn ogun wọ̀nyẹn dúró fún. Ìtàn ìdìdìí náà ń ṣe ìdánimọ̀ ìparun gbólóhùn gbogbo àwọn ìjọba ayé, àti pé a ti tọpasẹ̀ ìwópalẹ̀ àwọn ìjọba wọ̀nyẹn nínú ìtàn àsọtẹ́lẹ̀ ìgbà àtijọ́. Nígbà tí Isaiah, nínú orí kẹfà, rí ìran kan náà tí John, Daniel, Ezekiel, Job, àti Paul rí, ó fi ara rẹ̀ hàn láti gbé ìránṣẹ́ náà kalẹ̀ fún àkókò náà, ṣùgbọ́n ó béèrè pé, “Yóò pẹ́ tó mélòó ni yóò fi máa gbé ìránṣẹ́ náà kalẹ̀?”

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.

Pẹ̀lú èyí, mo sì gbọ́ ohùn Olúwa, ní wí pé, Ta ni Èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Èmi nìyí; rán mi. Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn wọ̀nyí pé, Ní gbígbọ́, ẹ óò máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ kì yóò yé e; ní rírí, ẹ óò máa rí nítòótọ́, ṣùgbọ́n ẹ kì yóò fojú rí i. Mu ọkàn àwọn ènìyàn wọ̀nyí sanra, sì mú etí wọn le, kí o sì di ojú wọn; kí wọn má bàa fi ojú wọn ríran, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé e, kí wọn má bàa yí padà, kí a sì mú wọn láradá. Nígbà náà ni mo wí pé, Olúwa, yóò tó ìgbà wo? Ó sì dáhùn pé, Títí àwọn ìlú yóò fi di ahoro láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, ilẹ̀ náà yóò sì di ahoro pátápátá, tí Olúwa yóò sì ti mú àwọn ènìyàn lọ jìnnà, tí ìkọ̀sílẹ̀ ńlá yóò sì wà láàárín ilẹ̀ náà. Isaiah 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”.

Ìdáhùn tí a fún Isaiah ni pé yóò ní láti máa gbé ọ̀rọ̀ náà kalẹ̀ títí “ilẹ̀ náà yóò fi di ahoro pátápátá.” A ń fi ìhìn ìdìdì náà hàn ní àkókò ogun, a sì ti ṣe ìdánimọ̀ ogun náà ní pàtó gẹ́gẹ́ bí ìtumọ̀ ìran “marah” tí gbogbo àwọn wòlíì rí. A ṣe ìhìn tí ó wà lòde láti mú ìrírí tí ó wà nínú jáde, ṣùgbọ́n fún àwọn nìkan tí “yóò gbọ́”.

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.

Ìbáṣepọ̀ ọmọ-ogun aṣojú ti póòpù ti àwọn Nazi ní Ogun Àgbáyé Kejì, bá a ṣe ń fi ìlà lé ìlà hàn, bá ọmọ-ogun aṣojú kejì mu nínú ogun aṣojú kejì, àti pé Ogun Àgbáyé Kejì fúnra rẹ̀ sì tún bá ogun aṣojú kejì mu. Ìbáṣepọ̀ ogun aṣojú kejì pẹ̀lú ogun ààlà ti Raphia tí a ń tún ṣe báyìí ní Ukraine, jẹ́ èyí tí ó ní ìsopọ̀ nípa ilẹ̀-ayé pẹ̀lú ìkọlù kejì ti Islam ti ègbé kẹta, tí ó bẹ̀rẹ̀ ní October 7, 2023, tí ó sì ṣojú àwọn àgbá kẹ̀kẹ́ nínú àgbá kẹ̀kẹ́ ní ti àsọtẹ́lẹ̀.

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.

Ní ọdún 1999, a tẹ ìwé kan jáde tí John Cornwell kọ. Ní àkókò náà, John Cornwell jẹ́ Senior Research Fellow ní Jesus College, ní Cambridge ní ilẹ̀ England, ó sì jẹ́ akọ̀ròyìn àti òǹkọ̀wé tí wọ́n ti fi ẹ̀bùn ọlá fún. Ìwé náà sọ̀rọ̀ nípa ipa tí póòpù Rome tí ó jọba ní àkókò Ogun Àgbáyé Kejì ṣe. Ìwé náà bẹ̀rẹ̀ pẹ̀lú bàbá àgbà póòpù ọjọ́ iwájú náà, ẹni tí ó jẹ́ apá ọ̀tún Pope Pius IX, ẹni tí a mọ̀ sí Pio Nono. Ní ọdún 1849, ọ̀pọ̀ ènìyàn alátakò olómìnira kan kọlu àgbègbè Vatican, Pope Pius IX sì sá kúrò ní ìlú Rome. Ọkùnrin tí ó mú lọ pẹ̀lú ara rẹ̀ sí ìgbèkùn ni bàbá àgbà Eugenio Pacelli. Eugenio Pacelli jẹ́ ọmọ ọmọ apá ọ̀tún Pope Pius IX, ó sì di Pius XII lẹ́yìn náà, a sì pe ìwé tí a kọ nípa Eugenio Pacelli ní 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.

Nínú ìwé náà, Cornwell ṣàwárí bí Pope Pius XII, tí ó jẹ́ tẹ́lẹ̀ Cardinal Eugenio Pacelli, ti mọ̀ tó sí i àti bí ó ṣe dáhùn sí inúnibíni tí ìjọba Nazi ṣe sí àwọn Júù ní àsìkò Ogun Àgbáyé Kejì. Ó fi hàn pé ìdákẹ́jẹ rẹ̀ ní gbangba àti àìṣe ìgbésẹ̀ láti dá Holocaust lẹ́bi ṣàfihàn àṣáájú aláìmọ́tótó rẹ̀ ní àsìkò ogun náà.

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 pèsè àyíká ìtàn fún ipò pāpà Pius XII, pẹ̀lú ìpìlẹ̀ rẹ̀ nínú ọ̀ràn ìbánisọ̀rọ̀ àpapọ̀ orílẹ̀-èdè àti ìṣòro gíga tó wà nínú ìṣèlú àsìkò náà. Ó ṣe àyẹ̀wò ọ̀nà tí Vatican gbà bá Nazi Germany lò. Cornwell tọ́ka sí i pé Pius XII kùnà láti sọ̀rọ̀ gbangba lòdì sí Holocaust àti láti dá sí ọ̀ràn fún àwọn Júù tí a ń ṣe inúnibíni sí, nítorí pé òun, gẹ́gẹ́ bí Cardinal ní ọdún 1933, ti mú kí a ṣe concordat kan pẹ̀lú Hitler tí ó ṣe ìlérí ìtẹríba Kátólíìkì sí iṣẹ́ Hitler.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó kàn.

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:

Lẹ́yìn Ogun Àgbáyé Kejì, àwọn ọ̀daràn ogun Násì kan ṣàṣeyọrí láti yọ kúrò nínú ìdájọ́ nípa sá lọ sí onírúurú orílẹ̀-èdè, pẹ̀lú púpọ̀ nínú wọn ní Gúúsù Amẹ́ríkà. Àwọn ọ̀nà pàtàkì tí wọ́n lò láti sá bọ́ kí wọ́n sì dé Gúúsù Amẹ́ríkà ní wọ̀nyí:

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 jẹ́ àwọn ọ̀nà àbáyọ ìkọ̀kọ̀ tí àwọn àjọ oríṣìíríṣìí dá sílẹ̀, títí kan Ṣọ́ọ̀ṣì Kátólíìkì àti àwọn ilé iṣẹ́ amí tí wọ́n ní ìfọ̀kànsìn pẹ̀lú wọn, láti ran àwọn Nazi àti àwọn àwákirí mìíràn lọ́wọ́ láti sá kúrò ní Yúróòpù. Àwọn ọ̀nà wọ̀nyí sábà máa ń ní lílo àwọn ìdánimọ̀ èké, àwọn ìwé ẹ̀rí tí a ṣe lọ́nà àrídájú, àti àwọn nẹ́tíwọ́ọ̀kì ìfìkọ̀kọ̀ gbé wọn jáde, láti mú kí ìrìnàjò wọn lọ sí àwọn ibi ààbò, títí kan Gúúsù Amẹ́ríkà, ṣeé ṣe.

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.

Àwọn Ìwé Ìrìnnà Àròké: Ọ̀pọ̀lọpọ̀ àwọn sá asálà Násì rí àwọn pasipọ́ọ̀tì àròké, fisa, àti àwọn ìwé ìrìnnà mìíràn tí a ṣe ní èké gbà láti fi bo ìdánimọ̀ wọn tòótọ́ mọ́lẹ̀ kí wọ́n sì lè yàgò fún dídìmú wọn. Wọ́n lo àwọn ìwé wọ̀nyí láti rìnrìn àjò gba àwọn orílẹ̀-èdè aláìgbẹ́gbẹ́ tàbí àwọn tí wọ́n ní ìfẹ́ sí wọn kọjá kí wọ́n tó dé Gúúsù Amẹ́ríkà.

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.

Ìfọwọ́sowọ́pọ̀ Àwọn Aláṣẹ: Ní àwọn ipò kan, àwọn òṣìṣẹ́ ìjọba kan ní àwọn orílẹ̀-èdè Gúúsù Amẹ́ríkà, nítorí ìtẹ́wọ́gbà tí wọ́n ní sí wọn, pa ojú mọ́ sí wíwà àwọn asálà Násì tàbí kí wọ́n sì ṣiṣẹ́ takuntakun láti ràn wọ́n lọ́wọ́ láti yẹra fún ìmú. Àwọn ìjọba kan, ní pàtàkì àwọn tí ó wà lábẹ́ àwọn ìṣàkóso aláṣẹ-gíga tí wọ́n ní ìfọ̀kànsìn sí ẹ̀kọ́ ìmọ̀ràn Násì, pèsè ààbò fún àwọn ènìyàn wọ̀nyí.

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.

Àwọn Àyè Ìmúkọjá Òfin: Díẹ̀ lára àwọn ọdaran ogun Nazi lo àwọn àyè ìmúkọjá nínú òfin tàbí àwọn òfin fífi ọdaran padà ránṣẹ́ tí kò le koko ní àwọn orílẹ̀-èdè Gúúsù Amẹ́ríkà láti yẹra fún fífi wọn padà ránṣẹ́ sí Yúróòpù, níbi tí wọ́n yóò ti dojú kọ ìgbẹ́jọ́ fún àwọn ẹ̀ṣẹ̀ wọn.

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.

Ní ìwòye àpapọ̀, ìdarapọ̀ àwọn ratlines, àwọn ìwé ẹ̀rí tí a ṣe èké, ìfọwọ́sowọ́pọ̀ àwọn aláṣẹ, àti àwọn àlàfo nínú òfin jẹ́ kí ó ṣeé ṣe fún àwọn ọ̀daràn ogun Násì láti sá lọ sí Gúúsù Amẹ́ríkà kí wọ́n sì yàgò fún ìdájọ́ fún ọ̀pọ̀lọpọ̀ ọdún lẹ́yìn òpin Ogun Àgbáyé Kejì. ChatGPT, March, 2024.