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

Buk pa Daniel - Namba 172

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

Laro pa Fatima: Nyuto woko twero me Setani ma tye i tung nino me porofesi pa Kanisa Katoliki

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.

Porofesi pa Fatima obedo tic me yubo pa Satan i yubo Kanisa pa Katolik wek gin weko yik pa gin bot en ka en orwako kit me Kristo, pien en obedo "tic madit loyo weng pa twero pa Satan—cene me tyece pa en me keto cinge i kom rwot me loyo piny ki kit ma en mito." Jo ma pe bi nongo ber ki lagony me porofesi ma nyutu tic pa Fatima i loro Katolik, pien pe gin mito geno twero pa Satan me timo lamite, gin tye ka keto kene i yore me bayo. Porofesi pa Fatima okwaco ikom lweny ma i wang Katolik kene, kacel ki lweny pa Katolik ikom pe geno Lubanga.

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.

Lweny pa Katolika ki atheism en gin ma oketere i wia tyen mar angwen i Daniel apar ki acel. Cak pa cikanyo mar lwen meno otime i mwaka 1798, i wia tyen mar angwen. Oocako ki lwen ma iye Napoleon, rwot me kabedo mar anyim, omako papa ma jen jen i mwaka 1798; dok caden ma tye i ndani pa wia tyen meno ci orumo ki rwot me kabedo mar nyim ma oyweyo ci olobo rwot me kabedo mar anyim i mwaka 1989. I ndani pa historia meno (1798 romo 1989), jo aryo ma pe gi rwatte i mwaka 1917 ki 1918, gilakire lwak acel acel ki nyut me propesi, ma ogwoko caden gi obedo acel, kun gikwanyo tema maduong’ pa wia tyen meno. Propesi pa Fatima ma pe kitwero twon pe en propesi pa Satana, ento en gin acel i Lok pa propesi pa Mungu, ci pi meno en historia ma mito ni onegine maber.

> “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.

> Gwok pa cwinya ma keken i kare man obedo ni wa penja i tung tung: “Rwot owaco ngo bot latic ne?” Lok pa Rwot obedo kare weng. Bibul myero obed buk ma ocako wa i yo; kuma, pe wa myero penja ngwec pa dano, ka kube ne calo adiera pa Lubanga lok ma dano ma pe tye kare weng gi waco; ento wa myero yenyo lok me poropheti ma adera. Lubanga owaco, ka lok ne obedo ma adera; kacel wa myero keto gen wa i “Kamano, Rwot owaco ni.” Lubanga mito ni wa kwano jami matye ka timore i but wa, ka wa pore gi gicimo ma i lok ne, wek wa nongo ngec ni wa tye ka bedo i cawa agiki. Wa mito Bibul wa, ka wa mito ngec ikom gin ma kigoyo i iye. Dano ma tye ka kwano poropheti matek, kimiyo ne nyutu me adiera ma peya; pien Yesu owaco ni, “Lok pa in aye adiera.” Alama me Cawa, Akitoba 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.

Ka barron pe guerra proxie, manera representá den versiculonan di tres te ku quince di Daniel diesun, e poder ku ta exalta su mes pa establesé e vision ta wordu introducí. E versículo ei a wordu cumplí den aña 200 a.C., ora “e Romanonan a intervení na fabor di e hóben rei di Egipto,” i “a determiná ku mester protehá dje kontra e ruina planeá pa Antiochus i Philip.” E versículo i e historia di aña 200 a.C. ta identifiká ku mes promé ku e lei dominical, riba e premisa di defendé e sustituto debilitá di Putin, den e tempu ku Estados Unidos i Naciones Unidas (Seleucus i Philip di Macedon), a determiná di tuma e territorionan Ruso i repartí nan pa nan benefisio mutuo, Roma papal (e prostituta di Tiro) lo kuminsá toka su música, segun ku e ta kuminsá sali pa kometé fornicashon ku e reinan di tera.

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.

Mwaka 533, kacel ki cik pa Justinian, bi bedo ki ceto dok calo kiyaro pa nabi i buk Revelation, chapta 13, coc 2, ma tito ni dragon (pagan Rome) obi mi gin adek bot tic pa Popi.

> 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.

> Ki nyama ma aneno ne calo chui, tiendene ne calo tiende dubu, dhone ne calo dho simba; ki joka nomiyone tekone, komne, ki twero madwong’. Revelation 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.

A dragão da Roma pagã deu à papado o seu “assento” (a cidade de Roma) no ano 330, quando Constantino transferiu a sua capital para Constantinopla. Clóvis deu o seu “poder” militar ao papado a partir de 496, e em 533 Justiniano deu ao papado a “autoridade” civil. Cinco anos mais tarde, a Roma pagã colocou o papado no trono, como se representa nos versículos dezesseis, trinta e um e quarenta e um de Daniel onze. Quando os Estados Unidos vencerem a terceira guerra por procuração, o papado terá derrotado o poder comunista da Rússia, que é o tema da profecia de Fátima. As guerras por procuração levam a assinatura da verdade, pois as três batalhas são todas realizadas por um exército papal por procuração.

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.

Ndzi vonaka leswaku “laj” a yi twali kahle tanihi ririmi ro kongoma. Hi kombela u ndzi byela leswaku “laj” i ririmi rihi leswaku ndzi ta kota ku ku hundzuluxela hi ndlela leyi kongomeke.

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.

ꦥꦸꦥꦸꦒꦤ꧀ ꦏꦁ ꦥꦶꦠꦺꦴꦱ꧀ ꦲꦤꦸꦗꦸ ꦤꦒꦫ ꦏꦺꦩꦸꦭꦾꦤ꧀ ꦫꦺꦴꦲꦤꦶ ꦲꦩꦢꦺꦒ꧀ ꦏꦁꦒꦺ September 11, 2001, ꦲꦤꦁꦏꦤ꧀ ꦥꦸꦥꦸꦒꦤ꧀ ꦏꦁ ꦏꦥꦶꦁ ꦥꦶꦠꦸ ꦱꦏ ꦠꦺꦴꦭꦸ ꦥꦸꦥꦸꦒꦤ꧀ ꦩꦫꦁ ꦲꦸꦏꦸꦩ꧀ ꦈꦤ꧀ꦢꦒ꧀-ꦈꦤ꧀ꦢꦒ꧀ ꦲꦫꦶ ꦩꦶꦁꦒꦸ, ꦭꦤ꧀ ꦲꦤꦸꦗꦸ ꦤꦒꦫ ꦏꦺꦩꦸꦭꦾꦤ꧀ ꦫꦺꦴꦲꦤꦶ ꦩꦤꦺꦃ. ꦥꦸꦥꦸꦒꦤ꧀ ꦏꦁ ꦏꦭꦶꦃ ꦱꦏ ꦠꦺꦴꦭꦸ ꦥꦸꦥꦸꦒꦤ꧀ ꦲꦶꦱ꧀ꦭꦩ꧀ ꦱꦏ ꦕꦲꦾ ꦏꦠꦺꦭꦸ ꦲꦤꦸꦗꦸ ꦤꦒꦫ ꦏꦺꦩꦸꦭꦾꦤ꧀ ꦭꦩ ꦏꦁ ꦲꦤꦺꦩ꧀, ꦺꦢꦶꦤꦁ October 7, 2023. ꦥꦼꦫꦁ ꦏꦸꦮꦶ ꦊꦏꦱꦤ ꦏꦏꦿꦩꦤ꧀ ꦲꦶꦁ ꦏꦮꦱꦤ꧀ ꦏꦁ ꦥꦝ ꦥꦶꦱ꧀ ꦏꦭꦮꦤ꧀ ꦲꦺꦴꦩꦤ ꦥ꧀ꦠꦺꦴꦭꦺꦩꦶ ꦥꦁꦒꦸꦁꦒꦸꦭ꧀ ꦲꦶꦁ ꦥꦼꦫꦁ Raphia. ꦪꦺꦱꦸꦱ꧀ ꦤꦶꦁꦏꦭ꧀ꦏꦺ ꦮꦺꦴꦤ꧀ꦠꦼꦤ꧀ ꦲꦶꦁ ꦲꦫꦶ-ꦲꦫꦶ ꦥꦸꦁꦏꦱꦤ꧀ ꦲꦏꦤ꧀ ꦲꦤ ꦥꦼꦫꦁ-ꦥꦼꦫꦁ ꦭꦤ꧀ ꦏꦧꦂ ꦥꦼꦫꦁ.

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.

Lweny ma Yesu owaco ikom gi, timore i kare me gin acoya ka ber pa niang acel acel otwero, ka Ezekiel en aye ocoyo gin man. I kare meno, tic me bino pa atira me adek pa Islam, lweny me aryo ki me adek me lweny pa proxy wars, dok-cel pa American Civil War, ki dok-cel pa American Revolutionary War, ginyuto. Lweny magi gityekore i kare me pwonyo me sealing pa alufu acel ki mia angwen apar ki angwen, ka i Sunday law ma tye cok bino, i Kacel me nino dwe obino, Rubanga ibedo oyiko cwec pire ma calo ensign ka lweny me adek me piny ducu me agikki obedo cako, ki ka Islam pa atira me adek omedo wat ma nywalo piny mogo ducu.

> 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.

> Kede un bi winyo ikom lweny ki lok me lweny; bedu ni pe un paro matek, pien jami weng magi myero otime, ento agiki pe kombedi. Piny bi romo ki piny, ki lwak bi romo ki lwak; kede bi bedo ki dwec madwong, ki tuo mapol, ki kweko piny i kabedo mapol. Gin weng magi en acako me peko. 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.

I cawa me keto cim pa jo 144,000, jo pa Lubanga kiketo gi i bwoc aryo, ki twero pa gi me neno ki me winyo.

> 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.

> En aye, an awaco botgi ki lok me apuk; pien kun gi neno, pe gi neno, ki kun gi winyo, pe gi winyo, kede pe gi ngeyo. Kede botgi lok me lapor Esaya opong woko, ma waco ni, ‘Kama winyo, bin winyo, ento pe bin ngeyo; ki kama neno, bin neno, ento pe bin neno maber. Pien cwiny pa jo man otyeko bedo matek; winye-gi otyeko bedo matek pi winyo, ki wanggi gi otyeko cego; poki bed ni gibin neno ki wanggi, ki gibin winyo ki winye-gi, ki gibin ngeyo ki cwinygi, ki gibin dwogo, ki an bin yeco gi.’ Ento wangwu ogwede, pien gi neno; ki winye-wu ogwede, pien gi winyo. 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.

I kare man, ma ocake i September 11, 2001, Yesu owaco: “Binu winyo pi lweny ki lok pa lweny.” I Kitap me Revelation, Yohana rwako jo ma winyo dwon pa Kiristo.

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

> An ne abedo i Jwii i nino pa Rwot, kede ne awinyo dwon madwong i tung an, macalo dwon piriit. Revelation 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.

“Dwon” ma ne owinyo obedo “calo otut”, ci otut obedo lamal me lweny, ci ne owinyo dwon i tung iye. Ci ne odwogo me neno dwon.

> 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.

> An acuke anyene dwon ma owaco ki an. Ka acuke, aneno tol me lami me dhabu abic aryo; kedi i tung gi tol me lami abic aryo, ngat acel calo Wod Dano, ma ocwako leya ma oboyo i cing, ki oyoko i mite ki yok me dhabu. Wic ne ki wiyene gin otong calo wulu, otong calo barafu; ki wangene calo lela me mac; ki cingene calo shaba ma opwoyo maber, calo ni gituro i ot me mac; ki dwonene calo dwon me pi mapol. I tung acam pa iye onongo tye nyota abic aryo; ki i dwene oaa woko tey ma mot maber ma ki wii aryo; ki nganyne calo ceng ma loyo ki twero ne. Ka aneno ne, apoto i cingene calo otho. Oketo tung acam pa iye i wi an, owaco ki an ni, Pe i bworo; An aye acaki ki agiki. Revelation 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.

Neno pa Kristo ma Yohana oneno ka enodwogo me neno dwon, bene obedo neno acel ki ma Daniel oneno i kitabu wiye apar, acel ki ma Isaya oneno i kitabu wiye abicel, kadi bene acel ki neno ma Paulo oneno ka oneno lok me lwor me ng’wen abiro.

> “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.

> Bedo piny pe twero gonyo woko ki lamal pa cwinya. Ma cwiny ceto macek bot Lubanga, dong obedo piny maber keken ki ociŋ woko. Ka Yobu owinyo dwon pa Rwot ki i iye tuk me ceng ma wirworo, okwaco ni, ‘Apoko an keken, ki adwogo i pup ki rweny.’ Ka Aisaia oneno cwala pa Rwot, ki owinyo Kerubim giywako ni, ‘Lamalo, lamalo, lamalo obedo Rwot pa lweny weng,’ en owuuo ni, ‘Oyoo an, pien abale woko!’ Daniel, ka malaika maleng okweno ne, owaco ni, ‘Ber pa an odok i an nyono.’ Paulo, ka kityeko golo ne malo i Polo ma adek, ki onongo owinyo gin ma cik pe weyo ngat me waco, owaco pi en keken ni, ‘An obedo matino loyo matino pa jo maleng weng.’ En Yohana ma Yesu omaro maber, ma onindo i lutu pa Yesu, ki oneno cwala pa en; en ma ogolo piny i bot malaika calo ngat ma otho. Ma wa nenone macek ki kare weng bot Lalok wa, dong ma piny wabineno gin mo me cwalo pire i i wa keken. 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.

Ka Gabrieli opwoyo neno bot Daniyeli, oketo piny gin me porofeci pa Pot Buk apar acel. Gin eni gin cobo pa lweny; ki i kaka ma lweny magi kinyutu, neno ma kelo loko, i kit me dako “mareh,” ma kicoyo calo “marah,” omiyo Daniyeli obedo macal ki cal pa Kristo. Ka Krisito owaco ni, “binu winyo lweny, ki waci me lweny,” en tye ka nyutu lweny ma kiketo piny i Pot Buk apar acel pa Daniyeli. En dok nyutu ni, me ineno neno ma kelo ngat ma neno loki i cal pa En, myero i dwogo, pien dwon tye i tyen in. Lweny ma kinyutu i Daniyeli apar acel gin cobo pa lweny ma otime con i tal me con. Ka winyo lok ikom lweny magi ma otime con, dano opwonyi ikom tal ma kombedi tye ka time; ento keken ka dano tye ki wang me neno ki wi me winyo.

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.

Ka Ezekieli oketo i coc ni bi bino kare ma neno me lanen bi dong pe bi mede yare, man obedo i lake ki neno me Ezekieli pa Ka Maleng me Polo, ma iye, ikin jami mukene, Ezekieli oneno “wiil iyie wiil”, ma Sista White omiyo nying ni kirwate ma tek tek pa jami ma time i lobo pa dano.

> “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.

> I tung pi Chebar, Ezekiel oneno yamo madwogo calo ka aa ki bor, dundu madwong’, ki mac ma oyiko iye keken, ki liero obedo i tung ne, ki i dyer ne onen calo rangi pa amber. Wiil mapol, ma kicono cono weng, kitingogi gi jami matye ngima angwen. I malo maloyo gin weng obedo pire pa kom pa rwot, calo wang kidi safaayir; ki i pire pa kom obedo pire calo wang dano, malo i iye. Ki i kerubim onen pire pa lwete pa dano piny i winggi. Ezekiel 1:4, 26; 10:8. Wiil ne kiceto-gi i kit ma tek tutwal, ka i acaki nen gi ginen calo kacel pe ki rwom; ento gigwoko wotgi ki rwom maber opong. Jami me polo, ma kicwako-gi ki kicobo-gi ki lwete ma piny i wing pa kerubim, gimiyo wiil gini wot; malo ki gin, i kom pa safaayir, obedo Lacwe Matwal; ki i tung pa kom oriri, alama pa kica pa Rwot.

> “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.

> Macalo wiri ma kiloko-loko tye piny i loyo pa lwete matye piny i lapur pa Kerubim, kamako keken, gin matime i kit pa dano ma kiloko-loko bene tye piny i loyo pa Lubanga. I tung lweny ki kico me duli me lobo, En ma bedo i wi Kerubim cong tye ka longo gin me tic pa lobo.

> “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.

> Histori me kabila ma acel ikom acel gibedo i kare gi ki i kabedo ma kiketo pi gi, ka pe gitye ki ngec, ento gimiyo cawa i adwogi ma dwon ne, ma gin keken pe ginenge, waco bot wa. Bot kabila weng ki bot dano mo keken pa tin, Lubanga oketo pi gi kabedo i dwene madwong pa En. Tin dano ki kabila gipimo ki olut me pimo ma tye i lwete pa En ma pe otimo bal. Weng, ki yero pa gi keken, giciko gamo pa gi; ento Lubanga tye ka loyo weng me tyeko dwaro pa En.

> “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.

> Lok me con ma An Atye ma Madit ociko i lok pa En, ma tye kagamo acel pacel i rek me poropheti, ki i con nyaka matwal, nyaka i anyim nyaka matwal, omwaco wa kama wa tye kombedi i yore me tuk, ki ngo ma kitwero geno i kare me bino. Gin weng ma poropheti okwaco anyim ni obiro time, nyaka kombedi, kityeko keto i pot buk me lok me con; ci wa twero bedo gi ber cwiny ni gin weng ma pod obino gibitimo i kitgi.

> “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.

> "Kwanyo woko me agiki pa twero weng me piny kigamo anyim atir atir i lok pa ada. I lok pa lanen ma kiwaco, ka kiwaco gye pa Lubanga ikom rwot me agiki pa Isirayeli, kimiyo ngec eni." 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.

Wii me ryeko ma kwanyo nen calo tye i peko ki lweny i wang acel, en tic ma pe yor pa gin ma timme i kare pa dano, calo onen i lworo, lweny, ki nywako pa wii lumalo. Akwana me gin ma timme ma Kristo otito i Lokki, tito wa kama wa tye, dok i yo meno nyuto piny tyek me balal ba kibedo pa bur piny weng. Kare me rwako cing pa lukwongo acel me mia acel angwen ki angwen acel piny gi angwen en kama tic pa nyikanyikang’wen weng otumore iye, dok i yore pa akwana meno, wii meno nyuto lweny ki wieko pa lweny ma Kristo okwano ni “cako me cwer cwiny.” Cako me cwer cwiny ocakke i nino 11 me dwe 9, mwaka 2001, pien eyo en kare ma rwako cing pa lukwongo acel me mia acel angwen ki angwen acel piny gi angwen ocakke, dok malaika me rwako cing keto alama ne i kom jo ma yweyo ki koko pien abila ma timore i iye kacel ki i piny.

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?

Lweny ma i piny kelo pore me cwiny bot jo ma neno ki winyo ngo ma lweny meno tito. Histori me keto rir tito golo woko me agiki pa piny pa rwote weng me i lobo, ki golo woko pa piny pa rwote meno kityeko poko ne i histori me poropheti me con. Ka Isaiah, i pot buk abicel, oneno lok me neno acel keken calo John, Daniel, Ezekiel, Job ki Paul, owilo cwinye me waco lok pi cawa meno; ento openyo ni, “abinongo waco lok pi kare adi?”

> 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.

> Awinyo dwol pa Rwot, kace owaco ni, ‘An abi cwal ngat mane, ka ngat mane obiceto pi wa?’ Ci an owaco ni, ‘An kany; cwal an.’ En owaco ni, ‘Ceti, bol bot jo man ni: “Uwinyo keken, ento pe ungeyo; uneno keken, ento pe uparo.” Tim cwiny pa jo man obed dir, tim dwonogi obed makwongo, kede geng wanggigi; pi pe gineno ki wanggigi, giwinyo ki dwonogi, gingeyo ki cwinygi, gidwogo, kede gicobo.’ Ci an owaco ni, ‘Rwot, nyaka kare mene?’ En odoko waco ni, ‘Nyaka bungu obed goro labongo ngat, kede ot obed labongo dano, kede piny obed goro weng, kede Rwot ocwalo dano woko maber, kede i tung piny obed ngolo madwong.’ Aisaaya 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”.

Dwok ma ki miyo Yesaya ne en ni myero owaco lok nyaka ‘piny oyubu woko’. Lok pa keto cal ki miyo i cawa me lweny; i kom peya, lweny eni ki yaro ni obedo ‘poko neno me “marah”’ ma lanabi weng oneno. Lok ma i woko ki cweyo ne me yubo temo ma i cwiny, ento bot jo ma ‘bipe winyo’ keken.

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.

Ang pagkakaugnay ng papal na hukbong kahalili ng mga Nazi sa ikalawang digmaang pandaigdig ay umaayon, guhit sa ibabaw ng guhit, sa ikalawang hukbong kahalili sa ikalawang digmaang kahalili, at ang ikalawang digmaang pandaigdig mismo ay umaayon sa ikalawang digmaang kahalili. Ang pagkakaugnay ng ikalawang digmaang kahalili sa digmaang panghanggahan ng Raphia na ngayo’y inuulit sa Ukraine ay heograpikong kaugnay ng ikalawang paghampas ng Islam ng ikatlong kapighatian, na nagsimula noong Oktubre 7, 2023, at kumakatawan sa mga propetikong gulong sa loob ng mga gulong.

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.

Na 1999, ti tli’šia o na puplikuása ju jun libro ni kexi ukúmi John Cornwell. Na kayú tiempo, John Cornwell ni katka jun Senior Research Fellow ti Jesus College, ti Cambridge, ijtik Inglaterra, wan noijki jun periodista wan autor tlen ukipiaya premios. Ne libro ukitokáya in papel tlen okichij in papa de Roma tlen otlanawatij durante in Segunda Guerra Mundial. In libro peua ika iyekol in futuro papa, tlen okatka iyemātlan in Papa Pío IX, tlen noijki omixmatiaya ken Pío Nono. Ipan 1849, se motekipachoj Republikan mob okinmaka’ in compuestos del Vaticano wan in Papa Pío IX ochololti’ de in altepetl Roma. In tlakatl tlen okiwikak iwan ya ipan exilio katka iyekol Eugenio Pacelli. Eugenio Pacelli katka ixwi in yemātlan de in Papa Pío IX, wan satepan omochij Pío XII; wan in libro de Eugenio Pacelli omotoka 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.

I buk man, Cornwell opimo pire tek ni Pope Pius XII—ma con onongo en Cardinal Eugenio Pacelli—onongo tye ki ngec kede kit ma odwoko bot kweko Lajwaki ma twero me Nazi otimo i kare me Lwak me Dunia me Ariyo. Onyutu ni lii pa Pius XII i wang lobo, kacel ki pe otimo kit mo me moko marac ikom Holocaust, nyutu kit me laco pa en ma pe atir i kare me lwak.

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 omiyo kome me gin ma giko pi teko pa Papa Pius XII, kun otero gen me diplomasii ma onongo obedo kwede, kede kit me politike ma pire tek i kare meno. Okwano yore ma Vatican otimo kwede i kube ki Jamani pa Nazi. Cornwell otyeko nyutu ni Pius XII pe owaco lwak me kwero Holocaust, kede pe omedo woko i kom jo Juu ma kiyubogi; pien en, calo Kardinal i 1933, obedo okelo konkodat kwede Hitler ma onongo okano ni jo Katoliki myero winyo cik i tic pa Hitler.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> 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:

> Po druhé světové válce se některým nacistickým válečným zločincům podařilo uniknout spravedlnosti útěkem do různých zemí, včetně několika států Jižní Ameriky. Hlavní způsoby, které použili k útěku a dosažení Jižní Ameriky, zahrnovaly:

> 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.

> Rutas de fuga: Las rutas de fuga eran vías clandestinas de evasión establecidas por diversas organizaciones, entre ellas la Iglesia Católica y agencias de inteligencia afines, para ayudar a los nazis y a otros fugitivos a escapar de Europa. Estas rutas a menudo implicaban el uso de identidades falsas, documentos falsificados y redes de contrabando para facilitar su traslado hacia refugios seguros, incluida Sudamérica.

> 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.

> Kertas-kertas Palsu: Loba buronan Nazi meunang paspor palsu, visa, jeung dokumén lalampahan séjénna pikeun nyumputkeun jati diri maranéhna nu sabenerna sarta nyingkahan katéwak. Maranéhna ngagunakeun dokumén-dokumén ieu pikeun ngalanglang ngaliwatan nagara-nagara nétral atawa nu simpati saméméh nepi ka Amérika Kidul.

> 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.

> Jelatñi autoridadesanxa: Yaqhip pachanakanjja, Sudamérica markanakanwa yaqhip autoridades jilïrinakaxa nazi juchanakat escapir jaqinakan utjataparu jan uñjkaspasa ukham tukupxäna jan ukasti katuntayasiñat jaltapxañapatakiw ch’amañchapxäna. Yaqhip gobiernonakaxa, juk’ampisa khitinakatejj autoritario regímenes ukani, nazi ideologíampi khuyapt’ayasirïpkäna ukanakaxa, aka jaqinakarux imantäwi churapxäna.

> 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.

> “Poto i Cik”: Jo me bal me lweny Nazi mogo gitiyo ki poto i cik onyo yore me cwalo dano bot piny mukene ma orumo i piny ma i Amerika me chien me yweyo cwalo gi bot Yuropi, kany ma gibigwoko i kwene pi balgi.

> 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.

> Sakali, tukuy kaykunapa huñuy—ratlines, falsificasqa qillqakuna, autoridadkunapa yanapasqan, hinaspa leypi kaq p’unchaykuna—yanaparqan nazi awqakunaq hucha ruwaqkunata Sudamérica-man ayqekunankupaq, chaymantataq II Guerra Mundial tukukuyninmanta qhipaman achka watakunapi justicia-manta qispichikuyta. ChatGPT, marzo, 2024.

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