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

Bhuku la Daniele - Nombolo Yekhulunywamehlweni Lamatjhumi Nane Nakubili

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

Mumvuri wa Fatima: Kufukunyura Mvuto waSatani Uri Kuseri kweZviono zveChiporofita zveChechi yeKaturike

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.

Un’wana na un’wana wa Fatima a ku ri ntirho wa Sathana wo lulamisa Kereke ya Khatoliki leswaku yi nyiketa nhlangano wa yona eka yena loko a tiyimisa a ri Kriste, hikuva hi wona “vutshila lebyikulu bya matimba ya Sathana—xitsundzuxo xa matshalatshala ya yena yo tshama esiluvelweni leswaku a fuma misava hi ku ya hi ku rhandza ka yena.” Lava nga ta ka va nga vuyeriwi hi vumbhoni bya vuprofeta lebyi kombisa xiave xa Fatima eku kongomiseni ka Vukhatoliki, hikwalaho ka ku nga swi lavi ka vona ku pfumela ematimbeni ya Sathana yo endla masingita, va ti lulamisela ku kanganyisiwa. Vuprofeta bya Fatima byi vulavule hi ntlhotlhorho wa le ndzeni ka Vukhatoliki, ni nyimpi ya Vukhatoliki ni vungava-Mungu.

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.

Hondo ya Ukatoliki na uzushi wa kwamba hakuna Mungu ndiyo mada ya aya ya arobaini ya Danieli kumi na moja. Mfano wa pambano hilo ulianza mwaka 1798, katika aya ya arobaini. Ulianza kwa vita ambamo Napoleoni, mfalme wa kusini, alimchukua papa mateka mwaka 1798, na ushuhuda uliomo ndani ya aya hiyo kisha unamalizika kwa mfalme wa kaskazini kum sweepa mbali mfalme wa kusini mwaka 1989. Ndani ya historia hiyo (1798 hadi 1989), wapinzani hao wawili, katika 1917 na 1918, kila mmoja ametambulishwa kwa ishara ya kinabii, inayounganisha ushuhuda wao wote wawili, huku ikidumisha mada kuu ya aya hiyo. Unabii wa Fatima bila shaka ni unabii wa kishetani, lakini ni somo la Neno la Mungu la kinabii, na kwa hiyo ni historia inayopaswa kueleweka kwa usahihi.

> “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.

> “Nzira bedzi yokuchengeteka kumweya panguva ino ndeyokubvunza panhanho imwe neimwe, kuti, Ishe vanotii kumushumiri wavo? Shoko raShe rinogara nokusingaperi. Bhaibheri rinofanira kuva bhuku redu rinotitungamirira, uye panzvimbo pokubvunza uchenjeri hwavanhu, nokugamuchira sezvokwadi youmwari zvirevo zvavanhu vanofa vane magumo, tinofanira kutsvaka shoko rakasimba rechiporofita. Mwari vakataura, uye shoko ravo rinovimbika, uye tinofanira kuzorodza kutenda kwedu pa‘Zvanzi naShe.’ Mwari vanoda kuti tidzidze zviitiko zviri kuitika zvakatipoteredza, uye tizvienzanise nokufanotaura kweshoko ravo, kuti tinzwisise kuti tiri kurarama mumazuva okupedzisira. Tinoda maBhaibheri edu, uye tinoda kuziva zvakanyorwa maari. Mudzidzi anoshingaira wechiporofita achapiwa mubayiro wezvakazarurwa zvakajeka zvezvokwadi, nokuti Jesu akati, ‘Shoko renyu nderezvokwadi.’” 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.

Muhondo yechitatu yechitsotsi, sezvinomiririrwa mundima yegumi nenhatu kusvika yegumi neshanu yaDanieri gumi neimwe, simba rinozvikudza kuti risimbise chiratidzo rinotangwa kuziviswa. Ndima iyoyo yakazadzikiswa mugore ra200 BC, apo “vaRoma vakapindira vachimirira mambo mudiki weEgipita,” uye “vakafunga kuti anofanira kudzivirirwa pakuparadzwa kwakanga kwarongwa naAndiyokusi naFiripi.” Ndima iyi pamwe chete nenhoroondo ya200 BC, zvinoratidza kuti nguva pfupi pamberi pemutemo weSvondo, pahwaro hwekudzivirira anotsiva Putin anenge asisina simba, panguva iyo United States neUnited Nations (Seleucus naFiripi weMasedhonia), zvinenge zvafunga kutora matunhu eRussia nokuaigoverana kuti zvibatsirane, Roma yepapa (hure reTire) ichatanga kuridza mumhanzi wayo, apo ichatanga kubuda ichinoita upombwe nemadzimambo enyika.

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.

Gore ra533, uye mutemo waJustinian uchazodzokororwa sezvakaratidzwa muuprofita muna Zvakazarurwa chitsauko 13, ndima 2, inoratidza kuti dhiragoni (Roma yechihedheni) yaizopa zvinhu zvitatu kuupapa.

> 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.

> Chikara chandakaona chakanga chakafanana nembada, uye tsoka dzacho dzakanga dzakaita setsoka dzebheya, nomuromo waro wakaita somuromo weshumba; uye dragoni yakachipa simba rayo, nechigaro chayo choushe, nesimba guru. Zvakazarurwa 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.

Joka wa Roma ya kipagani aliupa upapa “kiti” chake (mji wa Roma) katika mwaka wa 330, Konstantino alipohamisha mji mkuu wake kwenda Konstantinopoli. Clovis aliupa upapa “uweza” wake wa kijeshi kuanzia mwaka wa 496, na katika mwaka wa 533 Justinian aliupa upapa “mamlaka” ya kiraia. Miaka mitano baadaye Roma ya kipagani iliukalisha upapa juu ya kiti cha enzi, kama inavyowakilishwa katika aya ya kumi na sita, ya thelathini na moja, na ya arobaini na moja ya Danieli kumi na moja. Wakati Marekani itakaposhinda vita ya tatu ya uwakili, upapa utakuwa umeishinda nguvu ya Kikomunisti ya Urusi ambayo ndiyo mada ya unabii wa Fatima. Vita hizo za uwakili zinabeba saini ya kweli, kwa maana mapambano yote matatu yanatimizwa kwa jeshi la uwakili la kipapa.

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.

Khosi ya u banga ḓa vhupapa ya u thoma na ya u fhedzisela ndi United States (VhuProthestanti ho pambuwa). Khosi ya u banga ya vhukati ndi VhaNazi vha Ukraine, vhe hafhu vha vha khosi ya u banga ya Vhukatholika u lwa na Russia ya Vhukhomanisi kha Nndwa ya Vhuvhili ya Shango. Hu na nndwa tharu dza shango, nahone hu na nndwa tharu dza u banga. Nndwa ya vhuvhili kha dzoṱhe, nndwa dza shango na nndwa dza u banga, yo vha i Nazism. Nndwa ya zwino ngei Ukraine ndi nndwa ya mukano ye ya thoma u ḓadzisa ndimana ya fumi na nthihi na ya fumi na mbili kha nndwa ya Raphia. Nndwa ya ngei Ukraine zwino i khou khunyeledzwa nga tshifhinga tsha lwa vhuvhili kha u rwa kathihi kwa tharu kwa Islam kha khombo ya vhuraru, naho Islam i sa kateliwi kha yeneyo nndwa yo khetheaho.

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.

ការវាយប្រហារលើកទីមួយគឺប្រឆាំងនឹងទឹកដីរុងរឿងខាងវិញ្ញាណ នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ហើយការវាយប្រហារចុងក្រោយក្នុងចំណោមការវាយប្រហារបីលើក គឺនៅពេលច្បាប់ថ្ងៃអាទិត្យ ហើយក៏ប្រឆាំងនឹងទឹកដីរុងរឿងខាងវិញ្ញាណម្ដងទៀត។ ការវាយប្រហារលើកទីពីរ ក្នុងចំណោមការវាយប្រហារបីលើករបស់អ៊ីស្លាមនៃវេទនាទីបី គឺប្រឆាំងនឹងទឹកដីរុងរឿងបុរាណតាមន័យពិតប្រាកដ នៅថ្ងៃទី ៧ ខែតុលា ឆ្នាំ ២០២៣។ សង្គ្រាមនោះកំពុងកើតមាននៅក្នុងតំបន់ដូចគ្នាបេះបិទនឹងកន្លែងដែលប៉តូលេមីបានទទួលជ័យជម្នះក្នុងសមរភូមិរ៉ាហ្វៀ។ ព្រះយេស៊ូវបានមានព្រះបន្ទូលថា នៅថ្ងៃចុងក្រោយ នឹងមានសង្គ្រាម និងដំណឹងអំពីសង្គ្រាម។

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.

Hondo idzo Jesu akareva dzinoitika munhoroondo apo mhedzisiro yechiratidzo chimwe nechimwe yazadzikiswa, uye ndiEzekieri akanyora chokwadi ichocho. Munhoroondo iyoyo, kunomiririrwa kusvika kwenhaka yechitatu yeIslam, hondo yechipiri neyechitatu dzeproxy wars, kudzokororwa kweAmerican Civil War, uye kudzokororwa kweAmerican Revolutionary War. Hondo idzi dzinozadzikiswa mukati menhoroondo yekuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, uye paSunday law iri kuswedera nokukurumidza Ishe vachasimudza hondo Yavo sechiratidzo sezvo hondo yokupedzisira, yechitatu yenyika yose, ichitanga, uye sezvo Islam yedambudziko rechitatu ichiwedzera kutsamwisa kwayo marudzi.

> 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.

> Imi muchanzwa nezvehondo, nerunyerekupe rwehondo; chenjerai kuti murege kutambudzika mumwoyo; nokuti zvinhu izvi zvose zvinofanira kuitika, asi kuguma hakusati kwasvika. Nokuti rudzi ruchamukira rumwe rudzi, noushe huchamukira humwe ushe; uye kuchava nenzara, nehosha dzinoparadza, nokudengenyeka kwenyika munzvimbo dzakasiyana-siyana. Izvi zvose ndiko kutanga kwamarwadzo. Mateo 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 mfungwa y’ugushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, amatsinda abiri y’abantu b’Imana asobanurwa n’ubushobozi bwayo 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.

> Naizvozvo ndinotaura kwavari nemifananidzo; nokuti vachiona havavoni, uye vachinzwa havanzwi, uye havanzwisisi. Uye kwavari kunozadziswa chiporofita chaIsaya, chinoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye muchiona muchaona, asi hamungapereri; nokuti moyo wavanhu ava wakora, uye nzeve dzavo hadzichanzwi zvakanaka, uye meso avo vakaavhara; kuti zvimwe varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomoyo wavo, nokutendeuka, ini ndigovaporesa. Asi akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Mateo 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.

M’nthawi imeneyo, yomwe inayamba pa September 11, 2001, Yesu anati, “mudzamva za nkhondo ndi mbiri za nkhondo.” M’buku la Chivumbulutso, Yohane akuimira iwo amene amva mawu a Khristu.

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

> Nilikuwako katika Roho siku ya Bwana, nami nikasikia nyuma yangu sauti kuu, kama ya tarumbeta. Ufunuo 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.

“Izwi” alilozwa “linali ngati lipenga,” ndipo lipenga ndi chizindikiro cha nkhondo, ndipo anazimva izwi kumbuyo kwake. Pamenepo anatembenuka kuti aone izwi.

> 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.

> Uye ndakatendeuka kuti ndione inzwi rakanga richitaura neni. Zvino ndakati ndatendeuka, ndakaona zvigadziko zvemwenje zvinomwe zvegoridhe; uye pakati pezvigadziko zvemwenje zvinomwe pakanga pane umwe wakafanana noMwanakomana womunhu, akanga akapfeka nguvo yakasvika kutsoka, uye akanga akasungwa pachipfuva nebhanhire regoridhe. Musoro wake nevhudzi rake zvakanga zvichena semvere dzegwai, zvakachena sechando; nameso ake akanga akaita somurazvo womoto; uye tsoka dzake dzakanga dzakaita sendarira yakaisvonaka, sokunge yakapiswa muchoto; uye inzwi rake rakanga rakaita soruzha rwemvura zhinji. Uye wakanga akabata muruoko rwake rworudyi nyeredzi nomwe; uye mumuromo make maibuda munondo unopinza unocheka kumativi ose maviri; uye chiso chake chakanga chakaita sezuva rinopenya musimba raro. Zvino pandakamuona, ndakawira patsoka dzake somunhu akafa. Uye akaisa ruoko rwake rworudyi pamusoro pangu, achiti kwandiri, Usatya; ini ndini wokutanga nowokupedzisira. Zvakazarurwa 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.

Chiratidzo chaKristu chakaonekwa naJohani paakatendeuka kuti aone inzwi, chaiva icho chichochi chakaonekwa naDanieri muchitsauko chegumi, icho chichochi chakaonekwa naIsaya muchitsauko chechitanhatu, uye icho chichochi chakaonekwa naPauro paakaona nhoroondo yemabhanan’ana manomwe.

> “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.

> “Wochechefu hauwezi kutenganishwa na utakatifu wa moyo. Kadiri nafsi inavyomkaribia Mungu, ndivyo inavyonyenyekezwa na kutiishwa kabisa zaidi. Ayubu aliposikia sauti ya Bwana kutoka katika upepo wa kisulisuli, akasema, ‘Najichukia nafsi yangu, nami natubu katika mavumbi na majivu.’ Ilikuwa ni wakati Isaya alipoona utukufu wa Bwana, na kuwasikia makerubi wakilia, ‘Mtakatifu, mtakatifu, mtakatifu ni Bwana wa majeshi,’ ndipo alipolia, ‘Ole wangu! kwa maana nimeangamia!’ Danieli, alipofikiwa na yule mjumbe mtakatifu, asema, ‘Uzuri wangu ulibadilika ndani yangu kuwa uharibifu.’ Paulo, baada ya kunyakuliwa mpaka mbingu ya tatu, na kusikia mambo ambayo mwanadamu haruhusiwi kuyatamka, alisema juu yake mwenyewe kuwa ni ‘mdogo kuliko aliye mdogo kuliko watakatifu wote.’ Alikuwa ni Yohana mpendwa, aliyeegemea kifuani mwa Yesu, na kuutazama utukufu wake, aliyeanguka mbele ya malaika kama mtu aliyekufa. Kadiri tunavyomtazama Mwokozi wetu kwa ukaribu na kwa daima, ndivyo tutakavyozidi kuona machache ndani yetu ya kujikubalia.” 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.

Gabriyeli paakadudzira chiratidzo kuna Dhanieri, akaisa pachena zviitiko zvouporofita zvechitsauko chegumi nerimwe. Zviitiko izvozvo ndidzo tsananguro yehondo, uye mukumiririrwa kwehondo idzodzo, chiratidzo chinokonzera che“mareh” yechikadzi, chinoratidzwa se“marah,” chakaita kuti Dhanieri ashandurwe ave mumufananidzo waKristu. Apo Kristu anoti muchanzwa zvehondo, nerunyerekupe rwehondo, ari kuratidza hondo dzakaiswa pachena muna Dhanieri chitsauko chegumi nerimwe. Anoendererawo mberi achiratidza kuti, kuti uone chiratidzo chinoita kuti anochiona ashandurwe ave mumufananidzo Wake, unofanira kutendeuka, nokuti inzwi riri shure kwako. Hondo dzinomiririrwa muna Dhanieri 11 ndidzo tsananguro dzehondo dzakaitika munhoroondo yakapfuura. Nokunzwa nezvehondo idzodzo dzakapfuura, munhu anodzidziswa pamusoro penhoroondo iri kuitika zvino, asi chete kana munhu wacho ane meso okuona nenzeve dzokunzwa.

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.

Ezekiyeli paakanyora kuti kwaizosvika nguva apo chiratidzo chaisazozombononokizve, akanga achitaura izvi maererano nechiratidzo chake chetsvenetsvene yokudenga umo, pakati pezvimwe zvinhu, akaona “mavhiri mukati memavhiri,” ayo Hanzvadzi White anotsanangura sechimiro chakaomarara chokupindirana kwezviitiko zvavanhu.

> “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.

> “Pambali pa mambinga a muto wa Kebari, Hezekeli wakamona cipepo ca nkuntho cakuti cikaoneka nga kuti cikufuma ku mpoto, ‘likumbi likulu, na mulilo ukuwilikana weka, kabili ulubuto lwaliko uluuli lwalukolela ukuluuli; kabili pakati kaluko pakaoneka nga bulangi bwa amberi.’ Amasondo ayengi, ayakwingana limo na yambi, yaaleendeshwa na ifibumbwa bine ifya mweo. Pamulu sana pa fyonse ifi ‘paali ukufwanana kwa cipuna ca bufumu, nga cimonekelo ca ibwe lya safiro; kabili pa kufwanana kwa cipuna ca bufumu paali ukufwanana, nga cimonekelo ca muntu pa mulu pa co.’ ‘Kabili mu ba kerubi mwamoneke imifwanine ya kuboko kwa muntu panshi ya mapindo yabo.’ Hezekeli 1:4, 26; 10:8. Amasondo yaali ayakuvwangana sana mu mibikile yaiko icakuti pa kutala kwa ntanshi yaali nga yali mu kavulungwe; lelo yaaleenda mu kwafwana kwa lyonse. Ifibumbwa fya mu mulu, ifyasungwa no kulongolwa na kuboko ukuli panshi ya mapindo ya ba kerubi, fyaaleendeshya aya masondo; pamulu pa fyena, pa cipuna ca safiro, paali Uyo wa Muyayaya; kabili ukushinguluka cipuna paali umukolamfula, icishibilo ca luse lwa buLesa.”

> “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.

> “Njengoba izinkimbinkimbi ezifana namasondo zaziholwa yisandla esasingaphansi kwamaphiko amakherubi, kanjalo nokudlalana okuyinkimbinkimbi kwezehlakalo zabantu kuphansi kokulawula kukaNkulunkulu. Phakathi kombango nesiphithiphithi sezizwe, Yena ohlezi ngaphezu kwamakherubi usaqondisa izindaba zomhlaba.

> “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.

> “Nhoroondo yendudzi dzakatevedzana, imwe pashure peimwe, dzakatora nguva nenzvimbo yadzakagoverwa, dzichipupurira zvisingazivi kuchokwadi uko idzo pachadzo dzaisaziva zvinoreva, inotaura kwatiri. Rudzi rumwe norumwe nomunhu mumwe nomumwe wanhasi vakapiwa naMwari nzvimbo muchirongwa Chake chikuru. Nhasi vanhu nendudzi zviri kuyerwa netambo yokuyeresa iri muruoko rwaIye asingakanganisi. Vose, nesarudzo yavo pachavo, vari kuzvisarudzira magumo avo, uye Mwari ari kutonga pamusoro pazvo zvose kuti azadzise zvinangwa Zvake.”

> “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.

> “Nhoroondo yakatarwa noiye mukuru NDAZVO zvandiri muShoko rake, ichibatanidza chibatanidzo nechibatanidzo muketani yechiporofita, kubva pakusingaperi kwakapfuura kusvikira pakusingaperi kuri mberi, inotizivisa patakamira nhasi mukufamba kwenguva dzose, uye nezvingatarisirwa panguva inouya. Zvose zvakafanotaurwa nechiporofita kuti zvichaitika, kusvikira panguva yazvino, zvakanyorwa nokuteverwa pamapeji enhoroondo, uye tinogona kuva nechokwadi chokuti zvose zvichiri kuuya zvichazadziswa maererano nokurongeka kwazvo.”

> “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.

> “Kuangamizwa kwa mwisho kwa tawala zote za duniani kumetabiriwa waziwazi katika neno la kweli. Katika unabii uliotolewa wakati hukumu kutoka kwa Mungu ilipotamkwa juu ya mfalme wa mwisho wa Israeli, ujumbe huu umetolewa.” 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.

Mavhiri akaomarara ayo pakutanga anoonekwa seari munyongano, ndiwo kufambidzana kwakaomarara kwezviitiko zvevanhu sezvinomiririrwa mukukakavadzana nemheremhere yendudzi. Nhoroondo yakatarwa naKristu muShoko Rake inotizivisa patiri, uye mukuita kudaro inoratidza kukundwa kwekupedzisira kweushe hwose hwapanyika. Nguva yekuiswa chisimbiso yevane zana namakumi mana nezvina zvine zviuru ndiyo nzvimbo panosvitswa pakuzadzika mhedzisiro yechiratidzo chiri chose, uye mukati menhoroondo iyoyo mavhiri anomiririra hondo nerunyerekupe rwehondo izvo Kristu akaratidza se“kutanga kwenhamo”. Kutanga kwenhamo kwakatanga musi wa11 Gunyana 2001, nokuti ndiyo nguva yakatanga yekuiswa chisimbiso yevane zana namakumi mana nezvina zvine zviuru, uye mutumwa anoisa chisimbiso anoisa chiratidzo Chake pamusoro paavo vanogomera nekuchema pamusoro pezvinonyangadza zvinoitwa mukati mekereke nomunyika.

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?

Hondo dziri munyika dzinobereka kusuruvara kune avo vanoona nokunzwa zvinomiririrwa nehondo idzodzo. Nhoroondo yokuiswa chisimbiso iri kuratidza kuparadzwa kwekupedzisira kweumambo hwose hwapanyika, uye kuparadzwa kweumambo ihwohwo kwakarondedzerwa munhoroondo yechiprofita chekare. Apo Isaya, muchitsauko chechitanhatu, akaona chiratidzo chimwe chete naJohane, Dhanyeri, Ezekieri, Jobho naPauro, akazvipira kuendesa shoko renguva iyoyo, asi akabvunza kuti aizofanira kuparidza shoko iroro kusvikira rini?

> 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.

> Ndzi tlhela ndzi twa rito ra Hosi, ri ku: “Ndzi ta rhuma mani, naswona i mani la nga ta hi yela?” Kutani ndzi ku: “Hi mina loyi; ndzi rhume.” Kutani a ku: “Famba, u ya byela vanhu lava, u ku: ‘Twananani hakunene, kambe mi nga twisisi; vonani hakunene, kambe mi nga lemuki.’ Nonon’hwisisa mbilu ya vanhu lava, u tika tindleve ta vona, u pfala mahlo ya vona; leswaku va nga voni hi mahlo ya vona, va nga twi hi tindleve ta vona, va nga twisisi hi mbilu ya vona, kutani va hundzuka, va horisiwa.” Kutani ndzi ku: “Hosi, ku ta fika rini?” A hlamula a ku: “Ku fikela loko miti yi onhakile yi nga ha ri na muaki, ni tindlu ti nga ha ri na munhu, ni tiko ri onhakile ngopfu swinene, naswona HOSI yi susile vanhu yi va yisa ekule, kutani ku va ni ku tshikiwa lokukulu exikarhi ka tiko.” Esaya 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”.

Mhinduro yakapiwa Isaya yakanga iri yokuti aifanira kuramba achipa shoko kusvikira “nyika yaparadzwa chose.” Shoko rokuiswa chisimbiso rinopiwa munguva yehondo, uye hondo yacho inonyatsotsanangurwa sekududzirwa kwechiratidzo che“marah” chakatarirwa navaporofita vose. Shoko rokunze rakagadzirirwa kubereka ruzivo rwomukati, asi kuna avo chete “vachanzwa”.

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.

Ukuxhumana kwebutho labameleli bobupapa bamaNazi eMpini Yezwe Yesibili kuhambisana, umugqa phezu komugqa, nebutho lesibili labameleli empini yesibili yabameleli; futhi iMpi Yezwe Yesibili yona uqobo ihambisana nempi yesibili yabameleli. Ukuxhumana kwempi yesibili yabameleli nempi yasemingceleni yaseRafiya, esiphindwa manje e-Ukraine, kuxhumene ngokwendawo nesiteleka sesibili sika-Islam seshwangusha sesithathu, esaqala ngo-Okthoba 7, 2023, futhi simela amasondo esiprofetho angaphakathi kwamasondo.

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.

Muna 1999, bhuku rakabudiswa rakanga ranyorwa naJohn Cornwell. Panguva iyoyo John Cornwell akanga ari Senior Research Fellow paJesus College, kuCambridge muEngland, uye akanga ari mutori wenhau nomunyori akanga ahwina mibayiro. Bhuku iri rakataura nezvebasa rapapa weRoma akatonga panguva yeHondo Yenyika Yechipiri. Bhuku racho rinotanga nasekuru vababa vomupapa aizova mupapa munguva yakatevera, avo vakanga vari mubatsiri wepedyo waPope Pius IX, aizivikanwa saPio Nono. Muna 1849 mhomho yavaRepublican yakarwisa zvivako zveVatican uye Pope Pius IX akatiza guta reRoma. Munhu waakaenda naye mukutapwa ndiye akanga ari sekuru vaEugenio Pacelli. Eugenio Pacelli akanga ari muzukuru womubatsiri wepedyo waPope Pius IX, uye gare gare akazova Pius XII, uye bhuku pamusoro paEugenio Pacelli rakanzi 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.

Mu bhuku rinonzi *Cornwell* anoongorora zvakadzama kuti Papa Pius XII, uyo aimbova Kadhinari Eugenio Pacelli, aiziva kusvika papi nezvekutambudzwa kwavaJudha nehutongi hweNazi munguva yeHondo Yenyika Yechipiri, uye kuti akapindura sei pazviri. Anoratidza kuti kunyarara kwaPius XII pachena pamwe chete nokusatora matanho ake mukushora Kuparadzwa kwevaJudha kwakaburitsa pachena hutungamiri hwake husina tsika panguva yehondo.

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.

කෝර්න්වෙල් පියුස් XII ගේ පාප්ධුර කාලය සඳහා ඓතිහාසික පසුබිම සපයයි; එයට ඔහුගේ රාජ්‍යතාන්ත්‍රික පසුබිම සහ එවකට පැවති සංකීර්ණ දේශපාලන ගතිකතාද ඇතුළත් වේ. ඔහු නාසි ජර්මනිය සමඟ කටයුතු කිරීම පිළිබඳ වතිකානයේ ප්‍රවේශය විමර්ශනය කරයි. කෝර්න්වෙල් පෙන්වා දෙන්නේ පියුස් XII හොලොකෝස්ට් විරුද්ධව ප්‍රසිද්ධියේ හඬ නැගීමටත්, පීඩනයට ලක්වූ යුදෙව්වන් වෙනුවෙන් මැදිහත් වීමටත් අසමත් වූ බවය; මන්ද 1933 දී කාර්ඩිනල්වරයෙකු වශයෙන් සිටියදී ඔහු හිට්ලර් සමඟ කන්කෝර්ඩට් ගිවිසුමක් ඇති කරවූ අතර, එමගින් හිට්ලර්ගේ කාර්යයට කතෝලික අනුගාමීභාවය පොරොන්දු කරනු ලැබීය.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> 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:

> Pashure peHondo Yenyika II, vamwe vematsotsi ehondo echiNazi vakakwanisa kutiza ruramisiro nokutizira kunyika dzakasiyana-siyana, kusanganisira dzinoverengeka dziri muSouth America. Nzira huru dzavakashandisa kutiza nokusvika kuSouth America dzaisanganisira:

> 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.

> Njia za panya: Njia za panya zilikuwa njia za siri za kutorokea zilizoanzishwa na mashirika mbalimbali, yakiwamo Kanisa Katoliki na vyombo vya kijasusi vilivyokuwa na msimamo wa kuunga mkono, ili kuwasaidia Wanazi na wakimbizi wengine kutoroka Ulaya. Njia hizi mara nyingi zilihusisha matumizi ya utambulisho wa kughushi, nyaraka bandia, na mitandao ya magendo ili kuwezesha safari yao kuelekea mahali salama pa hifadhi, yakiwamo Amerika ya Kusini.

> 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.

> Ellesmiş senetler: Köp nazi gaçaklary özleriniň hakyky şahsyýetlerini gizlemek we tutulmakdan gaçmak üçin ellesmiş pasportlary, wizalary hem-de beýleki syýahat resminamalaryny ele aldylar. Olar bu resminamalary Günorta Amerika ýetmezden ozal bitarap ýa-da olara duýgudaş ýurtlaryň içinden geçip gitmek üçin peýdalandylar.

> 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.

> Ukubambisana Kweziphathimandla: Kwezinye izimo, izikhulu ezinozwelo emazweni aseNingizimu Melika zazikushalazela ukuba khona kwababaleki bamaNazi noma zibasize ngenkuthalo ukuba bagweme ukubanjwa. Eminye imibuso, ikakhulukazi leyo eyayibuswa yizinhlelo zobushiqela ezazivumelana nemibono yobuNazi, yanikeza laba bantu isiphephelo.

> 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.

> Imigudu y’itegeko: Bamwe mu bagizi ba nabi b’Abanazi bo mu ntambara bakoresheje icyuho cy’amategeko cyangwa amategeko adakomeye agenga isubizwa mu kindi gihugu mu bihugu byo muri Amerika y’Epfo kugira ngo birinde koherezwa i Burayi, aho bari kuburanishirizwa 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.

> సారాంశంగా చెప్పాలంటే, రహస్య పారిపోవు మార్గాలు, నకిలీ పత్రాలు, అధికారుల కుమ్మక్కు, మరియు చట్టపరమైన లోపాల సమ్మిళితం, నాజీ యుద్ధ నేరస్థులు దక్షిణ అమెరికాకు పారిపోవడానికి మరియు రెండో ప్రపంచ యుద్ధం ముగిసిన తరువాత అనేక సంవత్సరాల పాటు న్యాయాన్ని తప్పించుకోవడానికి సహాయపడింది. ChatGPT, March, 2024.

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