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

Igitabo cya Daniyeli – Cya Magana Rimwe na Mirongo Irindwi na Bibiri

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

Igicucu cya Fatima: Guhishura Ingaruka za Satani Ziri Inyuma y’Iyerekwa ry’Ubuhanuzi rya Kiliziya Gatolika

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.

Ubuhanuzi bwa Fatima bwari umurimo wa Satani wo gutegura, mu gutegurira Itorero Gatolika kuramiza umuteguro waryo kuri we igihe azigira Kristo, kuko ari “igihangano ndakuka cy’imbaraga za Satani—urwibutso rw’imihati ye yo kwicaza ku ntebe y’ubwami kugira ngo ategeke isi akurikije ubushake bwe.” Abatazungukirwa n’ubuhamya bw’ubuhanuzi bugaragaza uruhare rwa Fatima mu kuyobora Gatolika, bitewe no kudashaka kwemera ubushobozi bwa Satani bwo gukora ibitangaza, barimo kwishyira ahazabatuma bashukwa. Ubuhanuzi bwa Fatima bwavugaga ku rugamba rw’imbere muri Gatolika, no ku ntambara Gatolika irwana n’ubutemera ko Imana iriho.

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.

Intambara Gatolika yarwanye n’ubuhakanyi ni yo ngingo y’umurongo wa mirongo ine wa Daniyeli cumi n’umwe. Ishusho y’urwo rugamba yatangiye mu 1798, mu murongo wa mirongo ine. Yatangiranye n’intambara Napoleon, umwami w’ikusi, yafatiyemo papa mpiri mu 1798, kandi ubuhamya buri muri uwo murongo bukarangirana no kubona umwami w’ikusi ahanagurwa n’umwami w’amajyaruguru mu 1989. Muri ayo mateka (1798 kugeza 1989), abo bahanganye bombi, mu 1917 no mu 1918, buri wese arangwa n’ikimenyetso cy’ubuhanuzi, gihuza ubuhamya bwabo bwombi, mu gihe icyerekezo rusange cy’umurongo gikomeza kugumaho. Ubuhanuzi bwa Fatima nta gushidikanya ko ari ubuhanuzi bwa satani, ariko ni ingingo y’Ijambo ry’ubuhanuzi ry’Imana, bityo rero ni amateka akwiriye gusobanukirwa neza.

> “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.

> “Umutekano wonyine w’ubugingo muri iki gihe ni ukubaza kuri buri ntambwe hati, Ni iki Uwiteka abwira umugaragu we? Ijambo ry’Uwiteka rihoraho iteka ryose. Bibiliya ni yo igomba kutubera igitabo kituyobora, kandi aho kugira ngo twifashishe ubwenge bw’abantu, no kwemera amagambo y’abapfa nk’ukuri kw’ijuru, dukwiriye gushakashaka ijambo ry’ubuhanuzi ridakuka. Imana yaravuze, kandi ijambo ryayo ni iry’ukwizerwa, kandi ukwizera kwacu tugomba kugushinga ku ‘Uku ni ko Uwiteka avuga.’ Imana ishaka ko twiga ibyabaye n’ibibera ahatuzengurutse, tukabigereranya n’ibyo ijambo ryayo ryahanuye, kugira ngo dusobanukirwe yuko turi kubaho mu minsi y’imperuka. Dushaka za Bibiliya zacu, kandi dushaka kumenya ibyanditswe muri zo. Umwigishwa w’ubuhanuzi ukorana umwete azagororerwa guhishurirwa ukuri gusobanutse, kuko Yesu yavuze ati, ‘Ijambo ryawe ni ukuri.’” Signs of the Times, 1 Ukwakira 1894.

In the third proxy war, as represented in verses thirteen through fifteen of Daniel eleven, the power who exalts itself to establish the vision is introduced. That verse was fulfilled in the year 200 BC, when “the Romans interfered in behalf of the young king of Egypt,” and “determined that he should be protected from the ruin devised by Antiochus and Philip.” The verse and the history of 200 BC, identify that just before the Sunday law, upon the premise of defending the weakened replacement of Putin, during the time when the United States and the United Nations (Seleucus and Philip of Macedon), have determined to take the Russian territories and divide them up for their mutual benefit, papal Rome (the whore of Tyre) will begin to play her music, as she begins to go forth to commit fornication with the kings of the earth.

Mu ntambara ya gatatu y’intumwa, nk’uko igereranywa mu mirongo ya cumi na gatatu kugeza kuri cumi n’itanu ya Daniyeli cumi n’umwe, hagaragarizwa ububasha bwishyira hejuru kugira ngo bushyigikire iyerekwa. Uwo murongo wasohoye mu mwaka wa 200 M.K., igihe “Abaroma bitambikaga mu rwego rwo gutabara umwami ukiri muto wa Egiputa,” kandi “bagafata icyemezo ko akwiriye kurindwa kurimbuka kwari kwateguwe na Antiochus na Filipo.” Uwo murongo hamwe n’amateka yo mu mwaka wa 200 M.K., bigaragaza ko mbere gato y’itegeko ryo ku Cyumweru, hashingiwe ku ngingo yo kurengera uwasimbuye Putin wamaze gucika intege, mu gihe Leta Zunze Ubumwe za Amerika n’Umuryango w’Abibumbye (Seleukusi na Filipo w’i Masedoniya), bafashe icyemezo cyo kwigarurira intara z’u Burusiya no kuzigabana ku bw’inyungu zabo bahuriyeho, Roma ya gipapa (maraya w’i Tiro) izatangira gucuranga umuziki wayo, ubwo izaba itangiye gusohoka kujya gusambana n’abami bo mu isi.

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.

Umwaka wa 533, kandi itegeko rya Justinien rizongera gusubirwamo nk’uko ryagereranyijwe mu buryo bw’ubuhanuzi mu Ibyahishuwe igice cya cumi na gatatu, umurongo wa kabiri, hagaragaza ko ikiyoka (Roma ya gipagani) cyari guha ubupapa ibintu bitatu.

> 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.

> Kandi ya nyamaswa nabonye yasaga n’ingwe, ibirenge byayo byari nk’iby’idubu, kandi akanwa kayo kari nk’akanwa k’intare; maze cya kiyoka kiyiha imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 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.

Ikiyoka cyo mu Roma ya gipagani cyahaye ubupapa “intebe” yabwo (umujyi wa Roma) mu mwaka wa 330, igihe Konsitantini yimuriraga umurwa mukuru we i Konsitantinopole. Klowisi yahaye ubupapa “imbaraga” ze za gisirikare guhera mu wa 496, maze mu wa 533 Yusitiniyani aha ubupapa “ubutware” bwa gisivili. Hashize imyaka itanu, Roma ya gipagani yashyize ubupapa ku ngoma, nk’uko bigaragazwa mu mirongo ya cumi na gatandatu, mirongo itatu n’umwe, na mirongo ine n’umwe yo muri Daniyeli cumi n’umwe. Igihe Leta Zunze Ubumwe z’Amerika zizatsinda intambara ya gatatu y’intumwa, ubupapa buzaba bwaranesheje ububasha bwa Kiyikomunisiti bw’Uburusiya ari bwo buvugwa mu buhanuzi bwa Fatima. Intambara z’intumwa zitwaje ikimenyetso cy’ukuri, kuko izo ntambara uko ari eshatu zikorwa n’ingabo z’intumwa z’ubupapa.

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.

Ingabo za mbere kandi za nyuma z’intumwa za papa ni Leta Zunze Ubumwe za Amerika (Ubuporotesitanti bwahakanye ukwizera). Ingabo z’intumwa ziri hagati ni Abanazi bo muri Ukraine, kandi ni bo nanone bari ingabo z’intumwa za Gatolika zirwanya Uburusiya bw’Abakomunisiti mu ntambara ya kabiri y’isi yose. Hariho intambara eshatu z’isi yose, kandi hariho intambara eshatu z’intumwa. Intambara ya kabiri muri zombi, intambara z’isi yose n’intambara z’intumwa, yari Ubanazi. Intambara iriho ubu muri Ukraine ni intambara y’umupaka yabanje gusohoza umurongo wa cumi n’umwe n’uwa cumi n’ibiri ku rugamba rwa Raphia. Intambara yo muri Ukraine ubu irimo gusohozwa mu gihe cy’igitero cya kabiri muri bitatu by’Idini ya Islamu yo mu kaga ka gatatu, nubwo Islamu itabigizemo uruhare muri iyo ntambara by’umwihariko.

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.

Igitero cya mbere cyari ku gihugu cy’ubwiza cy’umwuka ku wa 11 Nzeri 2001, kandi icya nyuma muri ibyo bitero bitatu kibera ku itegeko ryo ku Cyumweru, kandi na cyo kikaba cyibasira nanone igihugu cy’ubwiza cy’umwuka. Igitero cya kabiri muri ibyo bitero bitatu by’Isilamu by’akaga ka gatatu cyari ku gihugu cy’ubwiza cya kera nyakuri ku wa 7 Ukwakira 2023. Iyo ntambara irimo kubera muri ako karere nyene Ptolomeyo yatsinzemo mu ntambara ya Rafia. Yesu yavuze ko mu minsi y’imperuka hazabaho intambara n’ibihuha by’intambara.

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.

Intambara Yesu yavuzeho zibaho mu mateka igihe ingaruka ya buri yerekwa isohora, kandi ni Ezekiyeli wanditse icyo kintu. Muri ayo mateka hagaragaramo ukuza kw’ishyano rya gatatu rya Isilamu, intambara ya kabiri n’iya gatatu z’intambara z’intumwa, isubirwamo ry’Intambara y’Abanyamerika y’Abenegihugu, n’isubirwamo ry’Intambara y’Impinduramatwara y’Abanyamerika. Izo ntambara zikorwa mu gihe cy’amateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, kandi ku mategeko yo ku Cyumweru ari hafi kuza Uwiteka azahagurutsa ingabo Ze nk’ibendera, ubwo intambara ya nyuma, iya gatatu y’isi yose itangiye, kandi ubwo Isilamu y’ishyano rya gatatu irushaho kurakaza amahanga.

> 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.

> Kandi muzumva intambara n’amakuru y’intambara; mwirinde guhagarika imitima, kuko ibyo byose bigomba kubaho, nyamara iherezo ntiriragera. Kuko ishyanga rizatera irindi shyanga, n’ubwami bugatera ubundi bwami; kandi hazabaho inzara, n’ibyorezo, n’imitingito, ahantu hatandukanye. Ibyo byose ni intangiriro y’imibabaro. Matayo 24:6–8.

In the sealing time of the one hundred and forty-four thousand two classes of God’s people are defined by their ability to see and hear.

Mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, ibyiciro bibiri by’ubwoko bw’Imana bitandukanishwa n’ubushobozi bwabyo bwo kubona no kumva.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:13–16.

> Ni cyo gituma mbabwira mu migani; kuko bareba ariko ntibabone, kandi bumva ariko ntibumve, kandi ntibasobanukirwe. Kandi muri bo hasohorera ubuhanuzi bwa Yesaya, buvuga buti: Nimwumva muzumva, ariko ntimuzasobanukirwa; kandi nimureba muzareba, ariko ntimuzabona: kuko umutima w’ubu bwoko wabaye ikinure, kandi amatwi yabo ntiyumva neza, kandi amaso yabo bayahumye; kugira ngo batazabona n’amaso yabo, kandi batazumva n’amatwi yabo, kandi batazasobanukirwa n’umutima wabo, ngo bahinduke, nanjye mbakize. Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Matayo 13:13–16.

In that time period, which began on September 11, 2001, Jesus said “ye shall hear of wars and rumors of wars.” In the book of Revelation, John represents those who hear the voice of Christ.

Muri icyo gihe cyatangiye ku wa 11 Nzeri 2001, Yesu yaravuze ati: “muzumva intambara n’amakuru y’intambara.” Mu gitabo cy’Ibyahishuwe, Yohana ashushanya abumva ijwi rya Kristo.

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

> Ku munsi w’Umwami, nari ndi mu Mwuka, numva inyuma yanjye ijwi rikomeye nk’iry’impanda. Ibyahishuwe 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.

“Ijwi” yumvise ryari “nk’impanda,” kandi impanda ni ikimenyetso cy’intambara, kandi yumvise iryo jwi rimuturutse inyuma. Hanyuma arahindukira kugira ngo arebe iryo jwi.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:12–17.

> Nuko ndahindukira kugira ngo ndebe ijwi ryavuganaga nanjye. Maze ndahindukira, mbona ibitereko by’amatabaza birindwi by’izahabu; kandi hagati y’ibyo bitereko by’amatabaza birindwi mbona usa n’Umwana w’umuntu, yambaye umwambaro umanuka ukagera ku birenge, kandi akenyeye umukandara w’izahabu mu gituza. Umutwe we n’imisatsi ye byari byera nk’ubwoya bw’intama, byera nk’urubura; kandi amaso ye yari ameze nk’igishashi cy’umuriro; n’ibirenge bye bisa n’umuringa usennye neza, nk’uwaka mu itanura; kandi ijwi rye risa n’urusaku rw’amazi menshi. Kandi yari afite mu kuboko kwe kw’iburyo inyenyeri ndwi; kandi mu kanwa ke havagamo inkota ityaye ifite ubugi bubiri; kandi mu maso he harabagiranaga nk’izuba rirasira mu mbaraga zaryo. Maze ubwo namubonaga, nikubita hasi ku birenge bye meze nk’upfuye. Arambika ukuboko kwe kw’iburyoho, arambwira ati: Ntutinye; ni jye wa Mbere kandi wa Nyuma. Ibyahishuwe 1:12–17.

The vision of Christ which John saw when he turned to see the voice, was the same vision Daniel saw in chapter ten, the same vision Isaiah saw in chapter six, and the same vision which Paul saw, when he saw the history of the seven thunders.

Iyerekwa rya Kristo Yohana yabonye ubwo yahindukaga ngo arebe iryo jwi, ni ryo yerekwa rya kumwe Daniyeli yabonye mu gice cya cumi, ni ryo yerekwa rya kumwe Yesaya yabonye mu gice cya gatandatu, kandi ni ryo yerekwa rya kumwe Pawulo yabonye igihe yabonaga amateka y’inkuba ndwi.

> “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.

> “Kwicisha bugufi ntigushobora gutandukanywa no kwezwa k’umutima. Uko ubugingo burushaho kwegera Imana, ni ko burushaho gucishwa bugufi no kugandurwa rwose. Igihe Yobu yumvaga ijwi ry’Uwiteka rivugira mu muyaga w’inkubi, yaravuze ati: ‘Ndinena, kandi nihannye nicaye mu mukungugu no mu ivu.’ Igihe Yesaya yabonaga ubwiza bw’Uwiteka, kandi akumva abakerubi bavuga cyane bati: ‘Uwera, uwera, uwera ni Uwiteka Nyiringabo,’ ni bwo yatakiye ati: ‘Mbega ishyano ryanjye, kuko ndimbutse!’ Daniyeli na we, igihe yasurwaga n’intumwa yera, aravuga ati: ‘Ubwiza bwanjye bwahindukiye muri jye kubora.’ Pawulo, amaze kuzamurwa akagezwa mu ijuru rya gatatu, kandi yumvise amagambo atari ngombwa ko umuntu ayavuga, yavuze ibyerekeye ubwe ko ari ‘uruta kuba muto muri abera bose.’ Yohana wakundwaga, warambikaga ku gituza cya Yesu kandi akabona ubwiza bwe, ni we waguye imbere y’abamarayika nk’upfuye. Uko turushaho kwitegereza Umukiza wacu bya bugufi kandi ubutitsa, ni ko tuzarushaho kutabona muri twe ikintu twakwemera.” Signs of the Times, 7 Mata 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.

Igihe Gaburiyeli yasobanuriraga Daniyeli iyerekwa, yashyize ahagaragara ibyabaye by’ubuhanuzi byo mu gice cya cumi na kimwe. Ibyo byabaye ni ibisobanuro by’intambara, kandi mu ishusho y’izo ntambara, iyerekwa ritera impamvu rya “mareh” y’igitsina gore, ryagaragajwe nka “marah,” ryatumye Daniyeli ahindurwa kugira ngo ase n’ishusho ya Kristo. Igihe Kristo avuga ati muzumva iby’intambara n’ibihuha by’intambara, aba yerekana intambara zashyizwe ahagaragara mu gice cya cumi na kimwe cya Daniyeli. Arongera kandi akagaragaza ko kugira ngo ubone iyerekwa rituma urireba ahindurwa ngo ase n’ishusho Ye, ugomba guhindukira, kuko ijwi riri inyuma yawe. Intambara zigereranywa muri Daniyeli 11 ni ibisobanuro by’intambara zabayeho mu mateka yahise. Mu kumva iby’izo ntambara zo mu gihe cyahise, umuntu yigishwa ibyerekeye amateka ari kuba ubu, ariko gusa iyo uwo muntu afite amaso yo kureba n’amatwi yo kumva.

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.

Igihe Ezekiyeli yandikaga ko hari kuzagera igihe iyerekwa ritazongera kurambwa, yabivugaga mu isano n’iyerekwa rya Ezekiyeli ry’ahera ho mu ijuru, aho, mu bindi, Ezekiyeli yabonye “inziga ziri mu zindi nziga,” ibyo Mushiki wa White asobanura ko ari imikoranire igoranye y’ibyabaye mu mibereho y’abantu.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Ku nkombe z’umugezi wa Kebari, Ezekiyeli yabonye ikivumbikisho cy’umuyaga gisa n’aho gituruka mu majyaruguru, ‘igicu kinini, n’umuriro uzingazinga, kandi urumuri rwari rugikikije, no hagati muri cyo hakaba hasa n’ibara rya amberi.’ Inziga nyinshi, zicikaguranamo, zagendeshwaga n’ibiremwa bine bizima. Hejuru cyane y’ibi byose ‘hari ishusho y’intebe y’ubwami, isa n’iboneka ry’ibuye rya safiro; kandi ku ishusho y’iyo ntebe y’ubwami hari ishusho isa n’iboneka ry’umuntu uyiri hejuru.’ ‘Kandi muri ba kerubi habonekaga ishusho y’ukuboko k’umuntu munsi y’amababa yabo.’ Ezekiyeli 1:4, 26; 10:8. Imiterere y’izo nziga yari ikomeye cyane ku buryo, ubirebye ubwa mbere, byagaragaraga nk’aho biri mu rujijo; ariko zagendaga mu bwuzuzanye bwuzuye. Ibiremwa byo mu ijuru, bishyigikiwe kandi biyobowe n’ukuboko kari munsi y’amababa ya ba kerubi, ni byo byasunikaga izo nziga; hejuru yabyo, ku ntebe y’ubwami ya safiro, hariho Uhoraho; kandi iruhande rwose rw’intebe y’ubwami hari umukororombya, ikimenyetso cy’imbabazi z’Imana.”

> “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.

> Nk’uko uruziga rumeze nk’ibintu bikomeye kandi bikomatanyije rwari ruyobowe n’ukuboko kwari munsi y’amababa y’abakerubi, ni ko n’imigendekere ikomatanyije y’ibiba mu mibereho y’abantu iri munsi y’ubuyobozi bw’Imana. Hagati y’amakimbirane n’imivurungano by’amahanga, Uwo wicaye hejuru y’abakerubi aracyayobora ibibera mu isi.

> “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.

> “Amateka y’amahanga yagiye asimburana, buri rimwe rigafata igihe n’umwanya byagenewe, ari na ko atanga ubuhamya atabizi ku kuri ayo ubwayo atasobanukiwe icyo gusobanura, aratubwira. Ku ishyanga ryose no kuri buri muntu wese wo muri iki gihe, Imana yagennye umwanya mu mugambi wayo ukomeye. Uyu munsi abantu n’amahanga barimo kugererwa n’umugozi w’ipimisho uri mu kuboko kw’Utakosa na rimwe. Bose, ku bw’ihitamo ryabo bwite, ni bo barimo kugena iherezo ryabo, kandi Imana iri kuyobora byose hejuru y’ibindi byose kugira ngo imigambi yayo isohore.

> “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.

> “Amateka Uwo NDIHO mukuru yashyizeho ikimenyetso mu ijambo Rye, ahuza ihuriro ku rindi mu ruhererekane rw’ubuhanuzi, uhereye mu iteka rya kera kugeza mu iteka rizaza, atubwira aho turi uyu munsi mu rugendo rw’ibihe, n’ibyo bishobora gutegerezwa mu gihe kizaza. Ibyo ubuhanuzi bwose bwahanuye ko bizasohora, kugeza kuri iki gihe cya none, byagaragaye ku mpapuro z’amateka, kandi dushobora kwizera tudashidikanya ko ibikiri imbere byose na byo bizasohora mu buryo bwabyo bukurikiranye.

> “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.

> “Kurimburwa kwa nyuma kwa ubutegetsi bwose bwo mu isi byahanuwe mu buryo bugaragara mu ijambo ry’ukuri. Mu buhanuzi bwavuzwe igihe urubanza ruva ku Mana rwacirwaga umwami wa nyuma wa Isirayeli hatangiwemo ubu butumwa.” 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.

Inziga zigoranye, iyo zibonwe bwa mbere, zisa n’iziri mu kavuyo, ni ugukinirana gukomeye kw’ibyabaye mu mateka y’abantu nk’uko bigaragazwa mu ntambara no mu muvurungano by’amahanga. Amateka Kristo yagaragaje mu Ijambo Rye atubwira aho tugeze, kandi mu kubigenza atyo agaragaza ugutsindwa kwa nyuma kw’ubwami bwose bwo mu isi. Igihe cyo gushyirwaho ikimenyetso kw’abari ijana na mirongo ine na bine n’igihumbi ni cyo aho ingaruka ya buri yerekwa isohorera, kandi muri ayo mateka izo nziga zigereranya intambara n’ibihuha by’intambara Kristo yavuze ko ari “intangiriro y’imibabaro.” Intangiriro y’imibabaro yatangiye ku wa 11 Nzeri 2001, kuko ari bwo igihe cyo gushyirwaho ikimenyetso kw’abari ijana na mirongo ine na bine n’igihumbi cyatangiriye, kandi marayika ushyiraho ikimenyetso ashyira ikimenyetso cye ku banihira bakaririra ibizira bikorerwa mu itorero no mu gihugu.

The wars in the land, produce sorrow for those who see and hear what those wars represent. The history of the sealing is identifying the final overthrow of all earthly kingdoms, and the overthrowing of those kingdoms has been traced in the prophetic history of the past. When Isaiah, in chapter six, saw the same vision as John, Daniel, Ezekiel, Job and Paul he volunteered to present the message for that time, but he asked how long he would need to present the message?

Intambara ziri mu gihugu zitera umubabaro ababona kandi bakumva icyo izo ntambara zishushanya. Amateka y’ishyirwaho ikimenyetso aragaragaza ihirikwa rya nyuma ry’ubwami bwose bwo mu isi, kandi ihirikwa ry’ubwo bwami ryakurikiranwe mu mateka y’ubuhanuzi yo mu bihe byashize. Igihe Yesaya, mu gice cya gatandatu, yabonaga iyerekwa rimwe nk’iryo Yohana, Daniyeli, Ezekiyeli, Yobu na Pawulo babonye, yitanze kugira ngo ageze ubutumwa bw’icyo gihe, ariko abaza igihe azagomba kubugeza ryari?

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:8–12.

> Nuko numva ijwi ry’Umwami rivuga riti: “Nzotuma nde, kandi ni nde azotugenderera?” Maze ndavuga nti: “Ndi hano; ntuma.” Arambwira ati: “Genda ubwire ubu bwoko uti: Mwumve rwose, ariko ntimutahure; kandi murebe rwose, ariko ntimumenye. Uhindure umutima w’ubu bwoko ibinure, ugire amatwi yabo aremere, kandi uhumye amaso yabo; kugira ngo batabona n’amaso yabo, kandi batumva n’amatwi yabo, kandi ntibatahure n’umutima wabo, ngo bahinduke, bakizwe.” Maze ndavuga nti: “Mwami, bizageza ryari?” Aransubiza ati: “Kugeza aho ibisagara bizasigara bihindutse amatongo bitagira abibamwo, n’amazu adafise abantu, n’igihugu kikaba umusaka rwose, kandi Umwami azoba yimuriye abantu kure, maze uguta igihugu kukaba kwinshi hagati muri co.” Yesaya 6:8–12.

The answer Isaiah was given was that he would need to present the message until “the land be utterly destroyed.” The message of the sealing is given in the time of warfare, and the warfare is specifically identified as the interpretation of the “marah” vision that the prophets all beheld. The external message is designed to produce an internal experience, but only for those who “will hear”.

Igisubizo Yesaya yahawe ni uko yagombaga gukomeza gutangaza ubutumwa kugeza igihe “igihugu kizaba kirimbutse rwose.” Ubutumwa bwo gushyiraho ikimenyetso butangwa mu gihe cy’intambara, kandi iyo ntambara isobanurwa by’umwihariko nk’ihindurwa ry’iyerekwa rya “marah” abahanuzi bose babonye. Ubutumwa bwo inyuma bugenewe kubyara uburambe bwo imbere, ariko ku bazumva gusa.

The connection of the papal proxy army of Nazi’s in the second world war, aligns, line upon line, with the second proxy army in the second proxy war, and the second world war itself aligns with the second proxy war. The connection of the second proxy war with the borderline war of Raphia that is now being repeated in the Ukraine, is geographically connected with the second strike of Islam of the third woe, that began in October 7, 2023, and represents prophetic wheels within wheels.

Isano ry’ingabo za Nazi zabaye intumwa za papa mu Ntambara ya Kabiri y’Isi, rihura, umurongo ku wundi, n’ingabo za kabiri z’intumwa mu ntambara ya kabiri y’intumwa; kandi Intambara ya Kabiri y’Isi ubwayo ihura n’intambara ya kabiri y’intumwa. Isano ry’intambara ya kabiri y’intumwa n’intambara y’umupaka ya Raphia ubu iri kongera gusubirwamo muri Ukraine, rihuzwa mu by’akarere n’igitero cya kabiri cya Islamu cyo ku byago bya gatatu, cyatangiye ku ya 7 Ukwakira 2023, kandi kigaragaza mu buhanuzi inziga ziri mu zindi nziga.

In 1999, a book was published that had been written by John Cornwell. John Cornwell at that time was a Senior Research Fellow at Jesus College, at Cambridge in England, and was an award-winning journalist and author. The book addressed the role of the pope of Rome who reigned during World War Two. The book begins with the future pope’s grandfather who was the right-hand man of Pope Pius IX, known as Pio Nono. In 1849 a Republican mob attacked the Vatican compounds and Pope Pius IX fled the city of Rome. The man he took with him into exile was Eugenio Pacelli’s grandfather. Eugenio Pacelli was the grandson of Pope Pius IX’s right hand man, and he later became Pius XII, and the book about Eugenio Pacelli was named Hitler’s Pope, The Secret History of Pius XII.

Mu 1999, hasohowe igitabo cyari cyanditswe na John Cornwell. Muri icyo gihe, John Cornwell yari Umushakashatsi Mukuru muri Jesus College i Cambridge mu Bwongereza, kandi yari umunyamakuru n’umwanditsi wahawe ibihembo. Icyo gitabo cyasesenguraga uruhare rwa papa w’i Roma wategetse mu gihe cy’Intambara ya Kabiri y’Isi Yose. Igitabo gitangirana na sekuru wa papa wari kuzaza, wari umuntu wa hafi cyane wa Papa Piyo IX, uzwi nka Pio Nono. Mu 1849, agatsiko k’Abarepubulikani kagabye igitero ku nyubako za Vatikani maze Papa Piyo IX ahunga umujyi wa Roma. Umuntu yajyanye na we mu buhungiro yari sekuru wa Eugenio Pacelli. Eugenio Pacelli yari umwuzukuru w’umuntu wa hafi cyane wa Papa Piyo IX, kandi nyuma yaje kuba Piyo XII, kandi igitabo kivuga kuri Eugenio Pacelli cyiswe 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.

Muri icyo gitabo, Cornwell asesengura urugero Papa Piyo wa XII, wahoze ari Karidinali Eugenio Pacelli, yari aziho kandi yitwayemo ku itotezwa ry’Abayahudi ryakorwaga n’ubutegetsi bw’Abanazi mu gihe cy’Intambara ya Kabiri y’Isi Yose. Yerekana ko guceceka kwa Piyo wa XII mu ruhame no kutagira icyo akora mu kwamagana itsembabwoko ry’Abayahudi byagaragaje ubuyobozi bwe butari mu mucyo w’imyitwarire myiza mu gihe cy’intambara.

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 atanga amateka ashyira mu rwego ubupapa bwa Pius XII, harimo amateka ye mu by’ububanyi n’amahanga n’imiterere ya politiki yari igoranye muri icyo gihe. Asuzuma uburyo Vatikani yitwaye mu mikoranire yayo n’Ubudage bw’Abanazi. Cornwell agaragaza ko Pius XII yananiwe kwamagana ku mugaragaro itsembabwoko ry’Abayahudi no gutabara Abayahudi batotezwaga, kuko we ubwe, akiri Karidinali mu 1933, yari yaragize uruhare mu gutuma habaho amasezerano na Hitler yasezeranyaga ukwemera no kugandukira kwa Gatolika imirimo ya Hitler.

We will continue this study in the next article.

Tuzakomeza iri somo mu ngingo ikurikira.

> After World War II, some Nazi war criminals managed to escape justice by fleeing to various countries, including several in South America. The primary methods they used to escape and reach South America included:

> Nyuma y’Intambara ya Kabiri y’Isi Yose, bamwe mu bagizi ba nabi b’Abanazi bakoze ibyaha by’intambara bashoboye guhunga ubutabera bahungira mu bihugu bitandukanye, harimo n’ibihugu byinshi byo muri Amerika y’Epfo. Uburyo bw’ingenzi bakoresheje kugira ngo bahunge kandi bagerere muri Amerika y’Epfo bwari bukubiyemo:

> 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.

> Imihanda y’ihungiro rwihishwa: Imihanda y’ihungiro rwihishwa yari inzira z’ibanga zashyizweho n’imiryango itandukanye, harimo Kiliziya Gatolika n’inzego z’ubutasi zabishyigikiraga, kugira ngo zifashe Abanazi n’abandi bahunze ubutabera guhunga i Burayi. Iyo mihanda yakundaga gushingira ku ikoreshwa ry’indangamuntu z’impimbano, inyandiko mpimbano, n’imiyoboro yo gucuruza abantu rwihishwa kugira ngo yorohereze urugendo rwabo rugana ahantu hatekanye, harimo na Amerika y’Epfo.

> 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.

> Inyandiko Mpimbano: Inshinzi nyinshi z’Abanazi zabonye pasiporo z’impimbano, viza, n’izindi nyandiko z’inzira kugira ngo zihishe umwirondoro wazo nyakuri kandi zicike ifatwa. Zakoresheje izo nyandiko mu kunyura mu bihugu byari bitabogamye cyangwa byazishyigikiraga mbere yo kugera muri Amerika y’Epfo.

> Complicity of Authorities: In some cases, sympathetic officials in South American countries turned a blind eye to the presence of Nazi fugitives or actively assisted them in evading capture. Some governments, particularly those with authoritarian regimes sympathetic to Nazi ideology, provided refuge to these individuals.

> Ubufatanyacyaha bw’Abayobozi: Mu bihe bimwe na bimwe, abayobozi bamwe bo mu bihugu byo muri Amerika y’Epfo bagize impuhwe barenzaga amaso ku kubaho kw’impunzi z’Abanazi cyangwa bakazifasha ku buryo bugaragara guhunga ifatwa ryazo. Za guverinoma zimwe na zimwe, cyane cyane izari zifite ubutegetsi bw’igitugu bwashyigikiraga ingengabitekerezo y’Abanazi, zahaga abo bantu ubuhungiro.

> Legal Loopholes: Some Nazi war criminals exploited legal loopholes or lax extradition laws in South American countries to avoid extradition to Europe, where they would face prosecution for their crimes.

> Ibice by’amategeko byabyaye icyuho: bamwe mu banyabyaha b’intambara b’Abanazi bakoresheje icyuho kiri mu mategeko cyangwa amategeko adakurikizwa neza yerekeye isubizwa ry’abakekwaho ibyaha mu bihugu byo muri Amerika y’Epfo kugira ngo birinde koherezwa i Burayi, aho bari gukurikiranwa n’ubutabera kubera ibyaha byabo.

> 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.

> Muri rusange, ihuriro ry’inzira z’ikorwa ry’ibanga zo guhunga, inyandiko mpimbano, ubufatanyacyaha bw’abategetsi, n’ibyuho byo mu mategeko ryafashije abagizi ba nabi b’Abanazi bo mu ntambara guhungira muri Amerika y’Epfo no kwirinda ubutabera imyaka myinshi nyuma y’iherezo ry’Intambara ya Kabiri y’Isi Yose. ChatGPT, Werurwe, 2024.

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