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# The Book of Daniel - Number One-Hundred and Seventy-Two

Akwụkwọ Daniel — Nọmba Otu Narị Iri Asaa na Abụọ

Fatima’s Shadow: Unraveling the Satanic Influence Behind the Catholic Church’s Prophetic Visions

Onyinyo Fatima: Ịkpughe Mmetụta Ekwensu nke dị n’azụ Ọhụụ Amụma nke Chọọchị Katọlik

Author

Jeff Pippenger

Published

April 2, 2024

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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.

Amụma Fatima bụ ọrụ nkwadebe Setan ji akwadebe Ụka Katọlik ka ọ nyefee nzukọ ha n’aka ya mgbe ọ ga-eme onwe ya ka ọ bụ Kraịst, n’ihi na ọ bụ “ọrụ nka kasịnụ nke ike Setan—ihe ncheta nke mgbalị ya iji nọdụ onwe ya n’ocheeze ka o wee chịkwaa ụwa dịka ọchịchọ ya si dị.” Ndị na-agaghị erite uru site na àmà amụma nke na-akọwapụta ọrụ Fatima n’idú Katọlik, n’ihi na ha achọghị ikwere n’ike Setan nwere imepụta ọrụ ebube, na-edobe onwe ha ka e duhie ha. Amụma Fatima metụtara ọgụ dị n’ime Katọlik, na agha Katọlik megide ekweghị na Chineke.

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.

Agha Katọlik na-ekwuru ekweghị na Chineke bụ isiokwu nke amaokwu nke iri anọ nke Daniel iri na otu. Ihe atụ nke ọgụ ahụ malitere n’afọ 1798, n’amaokwu nke iri anọ. Ọ malitere site n’agha nke Napoleon, eze nke ndịda, jidere poopu n’agha n’afọ 1798, ma ihe àmà dị n’ime amaokwu ahụ na-ejedebe mgbe eze nke ugwu kpochapụrụ eze nke ndịda n’afọ 1989. N’ime akụkọ ahụ (1798 ruo 1989), ndị mmegide abụọ ahụ, n’afọ 1917 na 1918, nke ọ bụla n’ime ha ka e ji akara nke ihe nnọchianya amụma gosi ya, nke na-ejikọta àmà ha abụọ ọnụ, ebe a ka na-edobe isiokwu ukwu nke amaokwu ahụ. Amụma nke Fatima, n’enweghị mgbagha ọ bụla, bụ amụma Setan, ma ọ bụ isiokwu nke Okwu amụma nke Chineke, ya mere ọ bụ akụkọ ihe mere eme nke a ga-aghọta nke ọma.

> “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.

> “Naanị nchekwa dịịrị mkpụrụ obi n’oge a bụ ịjụ n’ụzọ ọ bụla, Gịnị ka Onyenwe anyị na-agwa ohu ya? Okwu nke Onyenwe anyị na-adịgide ruo mgbe ebighị ebi. Akwụkwọ Nsọ ga-abụrịrị akwụkwọ nduzi anyị, ma kama ịkpọ ndụmọdụ amamihe nke mmadụ, na ịnara nkwupụta nke ndị mmadụ na-anwụ anwụ dịka eziokwu nke Chineke, anyị kwesịrị inyocha okwu amụma ahụ nke doro anya. Chineke ekwuola okwu, okwu ya kwa bụ nke a pụrụ ịdabere na ya, anyị aghaghịkwa ịdabere okwukwe anyị n’elu “Otú a ka Onyenwe anyị kwuru.” Chineke chọrọ ka anyị mụtakwuo ihe omume ndị na-eme gburugburu anyị, ma jiri ha tụnyere amụma dị n’okwu ya, ka anyị wee ghọta na anyị bi n’ụbọchị ikpeazụ. Anyị chọrọ Akwụkwọ Nsọ anyị, anyị chọkwara ịma ihe e dere n’ime ya. A ga-akwụghachi nwa akwụkwọ amụma nke na-arụsi ọrụ ike ụgwọ ọrụ site n’mkpughe doro anya nke eziokwu, n’ihi na Jisọs kwuru, “Okwu gị bụ eziokwu.”” 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.

N’agha nnọchi nke atọ, dịka e gosiri ya n’amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu, a na-ewebata ike ahụ nke na-ebuli onwe ya elu iji mee ka ọhụụ ahụ guzosie ike. Amaokwu ahụ mezuru n’afọ 200 BC, mgbe “ndị Rom tinyere aka n’ihi eze nwata nke Ijipt,” ma “kpebie na a ga-echebe ya pụọ n’mbibi ahụ Antiochus na Philip zubere.” Amaokwu ahụ na akụkọ ihe mere eme nke afọ 200 BC na-egosi na ozugbo tupu iwu ụbọchị Sọnde, n’elu nkwenye nke ichebe onye nọchiri Putin nke adịghị ike, n’oge nke United States na United Nations (Seleucus na Philip nke Macedon) kpebisiri ike iweghara ókèala Russia ma kee ha n’etiti onwe ha maka uru ha abụọ, Rom nke popu (akwụna nke Taịa) ga-amalite ịkpọ egwú ya, ka ọ na-amalite ịpụ ije ịkwa iko ya na ndị eze nke ụwa.

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.

Afọ 533, a ga-emegharịkwa iwu Justinian n’oge ahụ dịka e si gosipụta ya n’amụma n’Akwụkwọ Mkpughe isi nke iri na atọ, amaokwu nke abụọ, nke na-egosi na dragọn ahụ (Rom nke ndị ọgọ mmụọ), ga-enye papacy ihe atọ.

> 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.

> Anụ-ọhịa ahụ m hụrụ dịkwa ka agụ, ụkwụ ya dịkwa ka ụkwụ bea, ọnụ ya dịkwa ka ọnụ ọdụm: dragọn ahụ wee nye ya ike ya, na ocheeze ya, na nnukwu ọchịchị. Mkpughe 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.

Dragọn nke Rom ọgọ mmụọ nyere papacy “oche” ya, (obodo Rom) n’afọ 330, mgbe Constantine bufere isi obodo ya gaa Constantinople. Clovis nyere papacy “ike” agha ya malite na 496, ma n’afọ 533 Justinian nyere papacy “ikike” ọchịchị obodo. Afọ ise ka e mesịrị, Rom ọgọ mmụọ tinyere papacy n’ocheeze, dịka e gosiri ya n’amaokwu iri na isii, iri atọ na otu, na iri anọ na otu nke Daniel iri na otu. Mgbe United States meriri agha nnọchi anya nke atọ, papacy ga-emeri ike Kọmunist nke Russia nke bụ isiokwu amụma Fatima. Agha nnọchi anya ndị a na-eburu akara nke eziokwu, n’ihi na a na-emezu ọgụ atọ ahụ niile site n’aka agha nnọchi anya nke papacy.

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.

Agha nnọchi anya mbụ na nke ikpeazụ nke papacy bụ United States (Protestantism nke dapụrụ n’ezi okwukwe). Agha nnọchi anya nke etiti bụ ndị Nazi nke Ukraine, ndị bụkwa agha nnọchi anya Katọlik megide Communist Russia n’Agha Ụwa nke Abụọ. E nwere agha ụwa atọ, ma e nwekwara agha nnọchi anya atọ. Agha nke abụọ n’ime ma agha ụwa ma agha nnọchi anya bụ Nazism. Agha dị ugbu a na Ukraine bụ agha nke ókèala, nke mezuru amaokwu nke iri na otu na nke iri na abụọ mbụ n’agha Raphia. A na-emezu agha dị na Ukraine ugbu a n’oge nke nke abụọ n’ime ịkụ ugboro atọ nke Islam nke ahụhụ nke atọ, ọ bụ ezie na Islam etinyeghị aka n’agha ahụ kpọmkwem.

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.

Mbụ otiti ahụ megide ala ebube nke mmụọ n’ụbọchị Septemba 11, 2001, otiti ikpeazụ n’ime otiti atọ ahụ bụkwa n’oge iwu ụbọchị Sọnde, ọ bụkwa megide ala ebube nke mmụọ ọzọ. Otiti nke abụọ n’ime otiti atọ nke Islam nke ahuhu nke atọ ahụ bụ megide ala ebube ochie nke nkịtị n’ụbọchị Ọktoba 7, 2023. Agha ahụ na-eme n’otu ebe ahụ kpọmkwem ebe Ptolemy meriri n’agha Raphia. Jizọs kwuru na n’ụbọchị ikpeazụ a ga-enwe agha na asịrị agha.

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.

Agha ndị ahụ Jisọs kwuru maka ha na-eme n’akụkọ ihe mere eme mgbe mmetụta nke ọhụụ ọ bụla mezuru, ọ bụkwa Ezikiel dere eziokwu ahụ. N’ime akụkọ ihe mere eme ahụ, a na-anọchi anya ọbịbịa nke ahuhu nke atọ nke Islam, agha nke abụọ na nke atọ nke agha nnọchi anya, mmeghachi nke Agha Obodo Amerịka, na mmeghachi nke Agha Mgbanwe Amerịka. A na-emezu agha ndị a n’oge akụkọ ihe mere eme nke ịkachasị akara ndị otu narị puku iri anọ na anọ, ma n’iwu Sọnde nke na-abịa n’oge na-adịghị anya Onyenwe anyị ga-ebulite ndị agha Ya dịka ọkọlọtọ ka agha ụwa ikpeazụ, nke atọ, na-amalite, nakwa ka Islam nke ahuhu nke atọ na-eme ka iwe ya megide mba dị iche iche bawanye.

> 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.

> Unu ga-anụkwa banyere agha na asịrị agha: lezienụ anya ka obi ghara ịlọ unu mmiri: n’ihi na ihe ndị a niile aghaghị imezu, ma ọgwụgwụ ahụ abịabeghị. N’ihi na mba ga-ebili imegide mba, alaeze megidekwa alaeze: a ga-enwekwa ụnwụ, na ọrịa-ọgbụgbọ, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke mwute. Matiu 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.

N’oge a na-akara otu narị puku iri anọ na anọ ahụ, a na-akọwapụta òtù abụọ nke ndị Chineke site n’ikike ha ịhụ na ịnụ.

> 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.

> Ya mere m ji agwa ha n’ilu: n’ihi na, n’agbanyeghị na ha na-ahụ, ha anaghị ahụ; n’agbanyeghị na ha na-anụ, ha anaghị anụ, ha adịghịkwa aghọta. Nime ha ka amụma Aịzaịa mezuru, nke na-asị, Site n’ịnụ unu ga-anụ, ma unu agaghị aghọta; site n’ịhụ unu ga-ahụ, ma unu agaghị aghọta ihe unu na-ahụ. N’ihi na obi ndị a emeela ka ọ sie ike, ntị ha adịghịkwa anụ nke ọma, anya ha ka ha mechikwara emechi; ka o wee ghara ịbụ na n’oge ọbụla ha ga-eji anya ha hụ, were ntị ha nụ, were obi ha ghọta, laghachi, ka m wee gwọọ ha. Ma ngọzi dịrị anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. Matiu 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.

N’oge ahụ, nke malitere na Septemba 11, 2001, Jizọs kwuru, “unu ga-anụkwa agha na asịrị agha.” N’akwụkwọ Mkpughe, Jọn na-anọchi anya ndị na-anụ olu Kraịst.

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

> Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka ụda opi. Mkpughe 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.

“Olu” ahụ ọ nụrụ dị “ka opi,” opi bụkwa akara nke agha, ọ nụkwara olu ahụ n’azụ ya. O wee tụgharịa ịhụ olu ahụ.

> 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.

> M wee tụgharịa ịhụ olu ahụ nke gwara m okwu. Mgbe m tụgharịrị, ahụrụ m ihe ndọba oriọna ọlaedo asaa; n’etiti ihe ndọba oriọna asaa ahụkwa, otu onye yiri Nwa nke mmadụ, yikwasịrị uwe ruru n’ụkwụ, ewerekwa ihe ike ọlaedo kee ya n’obi. Isi ya na ntutu isi ya dị ọcha dịka ajị anụ, dịkwa ọcha dịka snow; anya ya dịkwa ka ire ọkụ; ụkwụ ya dịkwa ka ọla kọpa a nụchara anụcha, dị ka a ga-asị na e mere ka ọ kụọ ọkụ n’ite-ọkụ; olu ya dịkwa ka ụda nke ọtụtụ mmiri. O jidekwara kpakpando asaa n’aka nri ya; mma agha nkọ nke nwere ihu abụọ siterekwa n’ọnụ ya pụta; ọdịdị ihu ya dịkwa ka anyanwụ mgbe ọ na-enwu n’ike ya. Mgbe m hụrụ ya, adaara m n’ụkwụ ya dịka onye nwụrụ anwụ. O wee bikwasị m aka nri ya, na-asị m, Atụla egwu; Abụ m onye mbụ na onye ikpeazụ. Mkpughe 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.

Ọhụ́ nke Kraịst nke Jọn hụrụ mgbe ọ tụgharịrị ịhụ olu ahụ, bụ otu ọhụ́ ahụ Daniel hụrụ n’isi nke iri, otu ọhụ́ ahụ Aịzaya hụrụ n’isi nke isii, na otu ọhụ́ ahụ Pọl hụrụ, mgbe ọ hụrụ akụkọ ihe mere eme nke égbè eluigwe asaa ahụ.

> “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.

> “Iweda onwe onye n’ala adịghị ekewapụ onwe ya na ịdị nsọ nke obi. Ka mkpụrụobi na-abịaru Chineke nso karị, ka a na-ewedata ya ma na-emeri ya kpamkpam karị. Mgbe Job nụrụ olu nke Onyenwe anyị site n’etiti ifufe-ọkụ ahụ, ọ tiri mkpu, sị, ‘Akpọrọ m onwe m asị, ma chegharịa n’ájá na ntụ.’ Ọ bụ mgbe Aịzaya hụrụ ebube nke Onyenwe anyị, ma nụ ndị cherubim na-eti mkpu, ‘Nsọ, nsọ, nsọ ka Onyenwe nke ndị agha dị,’ ka o tiri mkpu, sị, ‘Ahụhụ dịịrị m, n’ihi na e bibiri m!’ Daniel, mgbe onye ozi ahụ dị nsọ bịakwutere ya, sịrị, ‘Ịma mma m gbanwere n’ime m bụrụ ire ure.’ Pọl, mgbe e buliri ya gaa n’eluigwe nke atọ, ma nụ ihe ndị iwu na-akwadoghị mmadụ ikwu, kwuru banyere onwe ya dịka ‘onye dị nta karịa onye dị nta n’ime ndị nsọ niile.’ Ọ bụ Jọn a hụrụ n’anya, onye dabere n’obi Jizọs, ma hụ ebube Ya, bụ onye dara n’ihu ndị mmụọ-ozi dịka onye nwụrụ anwụ. Ka anyị na-ele Onye Nzọpụta anyị anya nso karị ma na-aga n’ihu ime nke a mgbe niile, ka anyị ga-ahụ ihe ga-eme ka anyị kwado n’ime onwe anyị ntakịrị karị.” Signs of the Times, Eprel 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.

Mgbe Gebriel kọwara Daniel ọhụụ ahụ, o weputara ihe omume amụma nke isi nke iri na otu. Ihe omume ndị ahụ bụ nkọwa nke agha, ma n’ime nnọchiteanya nke agha ndị ahụ, ọhụụ na-akpata ihe, ya bụ “mareh” nke nwanyị, e gosipụtara dịka “marah,” mere ka a gbanwee Daniel n’onyinyo nke Kraịst. Mgbe Kraịst kwuru na unu ga-anụ maka agha na asịrị agha, Ọ na-akọwapụta agha ndị e depụtara n’isi nke iri na otu nke Daniel. Ọ gara n’ihu kọwapụta na, iji hụ ọhụụ ahụ nke na-eme ka a gbanwee onye na-ele ya anya n’onyinyo Ya, ị ghaghị ịtụgharịa azụ, n’ihi na olu ahụ dị n’azụ gị. Agha ndị a nọchiri anya ha n’Daniel isi nke iri na otu bụ nkọwa nke agha ndị mere n’akụkọ ihe mere eme gara aga. Site n’ịnụ maka agha ndị ahụ n’oge gara aga, a na-akụzi mmadụ banyere akụkọ ihe mere eme nke na-eme ugbu a, ma ọ bụ naanị ma ọ bụrụ na mmadụ ahụ nwere anya ịhụ ụzọ na ntị ịnụ ihe.

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.

Mgbe Ezikiel dere na oge ga-abịa mgbe a gaghịzi eme ka ọhụụ ahụ dị ogologo, ọ bụ n’ihe metụtara ọhụụ Ezikiel banyere ebe nsọ nke eluigwe, ebe, n’etiti ihe ndị ọzọ, Ezikiel hụrụ “wiil n’ime wiil,” nke Sista White kọwara dị ka mgbagwoju anya nke mmekorita ihe omume mmadụ.

> “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.

> “N’akụkụ osimiri Kebar, Ezikiel hụrụ ifufe-oke nke yiri ka ọ na-abịa site n’ugwu, ‘igwe-ojii dị ukwuu, na ọkụ na-apịakọta onwe ya, ìhè kwa gbara ya gburugburu, ma site n’etiti ya pụta ihe dị ka agba amba.’ Ọtụtụ wheel, ndị na-agafe ibe ha, ka ihe anọ dị ndụ na-eme ka ha na-agagharị. Elu nke ihe ndị a niile ‘ka oyiyi nke ocheeze dị, dị ka ọdịdị nkume safaya: ma n’elu oyiyi nke ocheeze ahụ ka oyiyi dị ka ọdịdị mmadụ nọkwasịrị n’elu ya.’ ‘Ma n’etiti ndị cherubim ka e hụrụ ọdịdị aka mmadụ n’okpuru nku ha.’ Ezekiel 1:4, 26; 10:8. Wheel ndị ahụ dị mgbagwoju anya nke ukwuu n’usoro nhazi ha nke na, n’ile ha anya mbụ, ha yiri ka ọ bụ ọgbaaghara; ma ha na-agagharị n’ime nkwekọrịta zuru oke. Ndị dị n’eluigwe, ndị aka ahụ dị n’okpuru nku ndị cherubim na-akwado ma na-eduzi, bụ ndị na-akpali wheel ndị a; n’elu ha, n’elu ocheeze safaya ahụ, nọ Onye Ebighị Ebi; ma gburugburu ocheeze ahụ ka egwurugwu dị, ihe nnọchianya nke ebere Chineke.”

> “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.

> “Dịka mgbagwoju anya ndị yiri wheel nọ n’okpuru nduzi nke aka ahụ dị n’okpuru nku ndị cherubim, otu a kwa ka egwuregwu mgbagwoju anya nke ihe omume mmadụ dị n’okpuru ọchịchị nke Chineke. N’etiti ọgụ na mkpọtụ nke mba dị iche iche, Onye ahụ nke nọ ọdụ n’elu ndị cherubim ka na-eduzi ihe omume nke ụwa.

> “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.

> “Akụkọ ihe mere eme nke mba dị iche iche ndị, otu n’azụ nke ọzọ, ejirila oge na ọnọdụ e kenyere ha, na-agba àmà n’amaghị ama banyere eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Mba ọ bụla na onye ọbụla nke taa ka Chineke ekewapụtara ọnọdụ n’ime nnukwu atụmatụ Ya. Taa a na-eji ụdọ olulu ahụ dị n’aka Onye na-adịghị eme njehie atụ ndị mmadụ na mba dị iche iche. Ha niile na-ekpebi ọdịnihu ha site n’nhọpụta nke aka ha, Chineke onwe Ya na-achịkwa ihe niile ka e wee mezuo nzube Ya.

> “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.

> “Akụkọ ihe mere eme nke nnukwu ONYE AHỤ BỤRỤ M depụtara n’Okwu Ya, na-ejikọta njikọ n’azụ njikọ n’agbụ amụma, site na ebighị ebi nke gara aga ruo na ebighị ebi nke ga-abịa, na-agwa anyị ebe anyị nọ taa n’usoro nke ọgbọ dị iche iche, na ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe niile amụma buru n’amụma na ọ ga-emezu, ruo n’oge ugbu a, ka e depụtala n’akwụkwọ ibe nke akụkọ ihe mere eme, ma anyị pụrụ ijide n’aka na ihe niile ka ga-abịa ga-emezu n’usoro ya.

> “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.

> “A kọwara n’ụzọ doro anya n’Okwu nke eziokwu mmeri ikpeazụ a ga-emeri ọchịchị niile nke ụwa. N’amụma e kwuru mgbe a kpọpụtara ikpe sitere n’aka Chineke megide eze ikpeazụ nke Izrel ka e nyere ozi a.” 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.

Ụkwụ ndị ahụ dị mgbagwoju anya, nke n’ile anya mbụ yiri ka ha nọ n’ọgbaaghara, bụ mmegharị dị mgbagwoju anya nke ihe omume mmadụ dị ka e si anọchi anya ha n’esemokwu na mkpọtụ nke mba dị iche iche. Akụkọ ihe mere eme nke Kraịst kpọpụtara n’Okwu Ya na-agwa anyị ebe anyị nọ, ma n’ime ime otú ahụ ọ na-akọwapụta mbibi ikpeazụ nke ọchịchị niile nke ụwa. Oge nke ịka akara nke otu narị puku iri anọ na anọ puku bụ ebe mmetụta nke ọhụụ ọ bụla na-emezu, ma n’ime akụkọ ihe mere eme ahụ, ụkwụ ndị ahụ na-anọchi anya agha na asịrị agha ndị Kraịst kpọrọ “mmalite nke ihe mgbu”. Mmalite nke ihe mgbu bidoro na Septemba 11, 2001, n’ihi na ọ bụ mgbe ahụ ka oge nke ịka akara nke otu narị puku iri anọ na anọ puku bidoro, ma mmụọ ozi nke ịka akara na-etinye akara Ya n’ahụ ndị na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile a na-eme n’ime nzukọ na n’ala ahụ.

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?

Agha ndị dị n’ala ahụ na-amịpụta iru uju n’ime ndị na-ahụ ma na-anụ ihe agha ndị ahụ nọchiri anya ya. Akụkọ ihe mere eme nke ịka akara ahụ na-akọwapụta ikpochapụ ikpeazụ nke alaeze niile nke ụwa, a na-esokwa ikpochapụ alaeze ndị ahụ n’akụkọ amụma nke oge gara aga. Mgbe Aịzaya, n’isi nke isii, hụrụ otu ọhụụ ahụ Jọn, Daniel, Ezikiel, Job na Pọl hụrụ, o wepụtara onwe ya ka o zie ozi ahụ maka oge ahụ, ma ọ jụrụ ogologo oge ole ka ọ ga-adị mkpa ka o na-ezi ozi ahụ?

> 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.

> Ọzọkwa, anụrị m olu Onyenweanyị, na-asị, Ònye ka M ga-eziga, ònye kwa ga-aga n’ihi anyị? Mgbe ahụ, asịrị m, Lee m; zipu m. O wee sị, Gaa, gwa ndị a, Nụnụ n’ezie, ma unu aghọtakwala; hụnụ n’ezie, ma unu aghọtakwala. Mee ka obi ndị a bụrụ oke arọ, mee ka ntị ha dị arọ, mechikwara anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma laghachi, ka e wee gwọọ ha. Mgbe ahụ, asịrị m, Onyenweanyị, ruo ole mgbe? O wee zaa, Ruo mgbe obodo ndị ahụ ga-abụ mkpọmkpọ ebe, na-enweghị onye bi n’ime ha, na ụlọ ndị ahụ enweghị mmadụ, ala ahụ kwa bụrụkwa ebe tọgbọrọ n’efu kpamkpam, Ma Onyenweanyị ewepụ ndị mmadụ n’ebe dị anya, ka ịhapụ n’ala ahụ bụrụkwa nnukwu ihe n’etiti ya. Aịsaịa 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”.

Azịza e nyere Aịzaya bụ na ọ ga-adị ya mkpa ịkpọsa ozi ahụ ruo mgbe “a ga-emebi ala ahụ kpamkpam.” A na-enye ozi nke ịkàrà n’oge agha, a na-akọwapụtakwa agha ahụ kpọmkwem dịka nkọwa nke ọhụụ “marah” nke ndị amụma niile hụrụ. E mere ozi nke mpụta iji mụpụta ahụmịhe nke ime, ma ọ bụ naanị n’ime ndị “ga-anụ.”

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.

Njikọ nke agha nnọchi anya Pọopu nke ndị Nazi n’Agha Ụwa nke Abụọ, kwekọrọ, ahịrị n’elu ahịrị, na agha nnọchi anya nke abụọ n’agha nnọchi anya nke abụọ, ma Agha Ụwa nke Abụọ n’onwe ya kwa kwekọrọ n’agha nnọchi anya nke abụọ. Njikọ nke agha nnọchi anya nke abụọ na agha ókèala nke Raphia nke a na-emegharị ugbu a na Ukraine, jikọtara n’ụzọ mpaghara na mbuso agha nke abụọ nke Islam nke ahụhụ nke atọ, nke malitere na Ọktoba 7, 2023, ma na-anọchi anya wiil amụma dị n’ime wiil.

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.

N’afọ 1999, e bipụtara otu akwụkwọ John Cornwell dere. N’oge ahụ, John Cornwell bụ Okenye Onye Ọkà Nnyocha na Jesus College, na Cambridge dị n’England, bụrụkwa onye nta akụkọ na onye odeakwụkwọ nwetara ọtụtụ ihe nrite. Akwụkwọ ahụ tụlere ọrụ pope nke Rome onye chịrị n’oge Agha Ụwa nke Abụọ. Akwụkwọ ahụ malitere site n’akụkọ banyere nna nna pope ahụ ga-abịa n’ọdịnihu, onye bụ aka nri Pope Pius IX, onye a maara dị ka Pio Nono. N’afọ 1849, ìgwè ndị Republican wakporo ogige Vatican, Pope Pius IX wee gbapụ n’obodo Rome. Nwoke ọ kpọrọ soro ya gaa n’ọgbọ ndụ n’ala ọzọ bụ nna nna Eugenio Pacelli. Eugenio Pacelli bụ nwa nwa nwoke nke aka nri Pope Pius IX, o mechakwara bụrụ Pius XII; a kpọrọkwa akwụkwọ ahụ e dere banyere Eugenio Pacelli 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.

N’akwụkwọ ahụ, Cornwell na-enyocha ókè Pope Pius XII, onye a na-akpọbu Kadịnal Eugenio Pacelli, si mara banyere ma zaghachi mkpagbu ndị Juu nke ọchịchị Nazi mere n’oge Agha Ụwa nke Abụọ. Ọ na-egosi na nkịtị ọha Pope Pius XII nakwa enweghị ihe o mere iji katọọ Mgbukpọ Oké Ọnụnọ ahụ gosipụtara nduzi ya na-adịghị omume ọma n’oge agha ahụ.

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 na-enye ihe ndabere nke akụkọ ihe mere eme banyere ọchịchị papal nke Pius XII, gụnyere ndabere ya n’ọrụ diplọma na mgbagwoju anya nke ọnọdụ ndọrọ ndọrọ ọchịchị nke oge ahụ. Ọ na-enyocha ụzọ Vatican si mee ihe n’imeso Nazi Germany. Cornwell na-akọwapụta na Pius XII dara n’ịkpọpụta olu megide Holocaust na n’itinye aka n’ọnọdụ ndị Juu a na-akpagbu n’aha ha, n’ihi na ya, dịka Kadịnal n’afọ 1933, emeela ka e nwee nkwekọrịta concordat na Hitler nke kwere nkwa nrubeisi ndị Katọlik nye ọrụ Hitler.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> 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:

> Mgbe Agha Ụwa nke Abụọ gasịrị, ụfọdụ ndị omekome agha Nazi jisiri ike gbanahụ ikpe ziri ezi site n’ịgbaga mba dị iche iche, gụnyere ọtụtụ ndị dị na South America. Ụzọ ndị bụ isi ha jiri gbanahụ ma rute South America gụnyere:

> 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.

> Ụzọ mgbapụ zoro ezo: Ụzọ mgbapụ zoro ezo bụ ụzọ nzuzo dị iche iche òtù na nhazi dịgasị iche iche, gụnyere Ụka Katọlik na ụlọ ọrụ ọgụgụ isi ndị na-enwe ọmịiko, hiwere iji nyere ndị Nazi na ndị mgbapụ ndị ọzọ aka isi na Europe gbapụ. Ụzọ ndị a na-agụnyekarị iji njirimara ụgha, akwụkwọ e megharịrị emegharị, na netwọkụ izochi mmadụ n’ụzọ aghụghọ, iji kwado njem ha ruo n’ebe nchekwa, gụnyere 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.

> Akwụkwọ ikike adịgboroja: Ọtụtụ ndị Nazi gbara ọsọ nwetara paspọtụ adịgboroja, visa, na akwụkwọ njem ndị ọzọ e mere adịgboroja iji zoo ezi njirimara ha ma gbanahụ ijide ha. Ha jiri akwụkwọ ndị a gafee mba ndị na-anọpụ iche ma ọ bụ ndị na-akwado ha tupu ha eruo 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.

> Mmekọrịta ndị ọchịchị n’ime ya: N’ọnọdụ ụfọdụ, ndị ọchịchị nwere mmetụta ebere na mba ndị dị na South America leghaara ịdị adị nke ndị Nazi gbapụrụ agbapụ anya ma ọ bụ nyere ha aka n’ọrụ izere ijide ha. Ụfọdụ gọọmenti, karịsịa ndị nwere ọchịchị aka ike nke nwere ọmịiko n’ebe echiche Nazi nọ, nyere ndị a ebe mgbaba.

> 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.

> Ụzọ mgbapụ iwu: Ụfọdụ ndị omempụ agha ndị Nazi jiri ohere oghere dị n’iwu ma ọ bụ iwu izipu ndị a na-achọ ikpe na mba ndị dị na South America na-adịghị ike mee ihe iji zere izipu ha azụ na Europe, ebe a ga-ekpe ha ikpe n’ihi mpụ ha.

> 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.

> N’ozuzu, ngwakọta nke ratlines, akwụkwọ e ji aghụghọ mepụta, imekọ aka nke ndị ọchịchị, na oghere iwu kwere ka ndị omekome agha Nazi gbapụ gaa South America ma zere ikpe ziri ezi ruo ọtụtụ afọ mgbe Agha Ụwa nke Abụọ kwụsịrị. ChatGPT, March, 2024.

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