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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisikhombisa Nambili

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

Isithunzi SaseFatima: Ukwembula Ithonya LikaSathane Elingemuva Kwemibono Yesiprofetho YeBandla LamaKatolika

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.

Isiprofetho saseFatima sasiwumsebenzi kaSathane wokulungiselela ekulungiseleleni iBandla lamaKatolika ukuba linikele inhlangano yalo kuye lapho ezizenza uKristu, ngokuba “siwubuciko obukhulu bamandla kaSathane—isikhumbuzo semizamo yakhe yokuzihlalisa esihlalweni sobukhosi ukuze abuse umhlaba ngokwentando yakhe.” Labo abangeke bazuze ebufakazini besiprofetho obukhomba indima yaseFatima ekuqondiseni ubuKatolika, ngenxa yokungafuni kwabo ukukholwa emandleni kaSathane okwenza izimangaliso, bazibeka endaweni yokukhohliswa. Isiprofetho saseFatima sakhuluma ngomzabalazo wangaphakathi phakathi kobuKatolika, nangempi yobuKatolika yokulwa nokungakholelwa kuNkulunkulu.

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.

Impi yobuKhatholika yokulwa nokungakholelwa ebukhoneni bukaNkulunkulu iyisihloko sevesi lamashumi amane kuDaniyeli ishumi nanye. Umfanekiso walowo mzabalazo waqala ngo-1798, evesini lamashumi amane. Waqala ngempi lapho uNapoleon, inkosi yaseningizimu, athumba upapa ngo-1798, futhi ubufakazi obungaphakathi kwalelo vesi bube sebuphetha ngenkosi yasenyakatho ikhukhula isuse inkosi yaseningizimu ngo-1989. Kuleyo mlando (1798 kuya ku-1989), labo ababili abaphikisanayo, ngo-1917 nango-1918, ngamunye wabo uphawulwa ngomfanekiso wesiprofetho, ohlanganisa ndawonye ubufakazi babo bobabili, kuyilapho kugcinwa indikimba evamile yalelo vesi. Isiprofetho saseFatima ngokungangabazeki siyisiprofetho sikaSathane, kodwa siyisihloko seZwi likaNkulunkulu lesiprofetho, ngakho-ke siwumlando okufanele uqondwe ngokunembile.

> “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.

> “Ukuphela kokulondeka komphefumulo ngalesi sikhathi wukubuza kuzo zonke izinyathelo, Uthini uJehova encekwini yakhe? Izwi leNkosi limi kuze kube phakade. IBhayibheli malibe yincwadi yethu yomhlahlandlela, futhi esikhundleni sokubonisana nokuhlakanipha kwabantu, nokwamukela njengeqiniso lobuNkulunkulu izimangalo zabafayo abalinganiselwe, kufanele sihlole izwi eliqinisekileyo lesiprofetho. UNkulunkulu ukhulume, futhi izwi lakhe lithembekile, futhi kufanele siphumuze ukukholwa kwethu phezu kokuthi ‘Isho kanje iNkosi.’ UNkulunkulu ufuna sifunde izenzakalo ezenzeka ezisizungezile, sizifanise nezibikezelo zezwi lakhe, ukuze siqonde ukuthi siphila ezinsukwini zokugcina. Sifuna amaBhayibheli ethu, futhi sifuna ukwazi okulotshwe kuwo. Umfundi wesiprofetho okhuthele uyaklonyeliswa ngezambulo ezicacileyo zeqiniso, ngoba uJesu wathi, ‘Izwi lakho liyiqiniso.’” 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.

Empini yesithathu yabaxhasi, njengoba imelelwe emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli ishumi nanye, kwethulwa amandla aziphakamisayo ukuze amise umbono. Lelo vesi lagcwaliseka ngonyaka ka-200 BC, lapho “amaRoma angenela esekela inkosi encane yaseGibhithe,” futhi “anquma ukuthi kufanele ivikelwe encithakalweni eyayicebwe ngu-Antiochus noPhilip.” Lelo vesi kanye nomlando ka-200 BC kukhomba ukuthi ngaphambi nje komthetho weSonto, ngesisekelo sokuvikela lowo obuthaka othatha indawo kaPutin, ngesikhathi lapho i-United States kanye ne-United Nations (uSeleucus noPhilip waseMakedoniya) sebenqume ukuthatha izindawo zaseRussia bazihlukanisele inzuzo yabo bobabili, iRoma yobupapa (isifebe saseThire) iyoqala ukudlala umculo wayo, njengoba iqala ukuphuma iyofeba namakhosi omhlaba.

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.

Unyaka ka-533, futhi isimemezelo sikaJustinian siyobe sesiphindwa njengoba simelwe ngokwesiprofetho encwadini yesAmbulo isahluko seshumi nantathu, ivesi lesibili, eliveza ukuthi udrako (iRoma lobuhedeni) wawuyonikeza ubupapa izinto ezintathu.

> 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.

> Futhi isilo engasibonayo sasifana nengwe, nezinyawo zaso zazinjengezinyawo zebhere, nomlomo waso unjengomlomo webhubesi; udrako wasinika amandla akhe, nesihlalo sakhe sobukhosi, negunya elikhulu. IsAmbulo 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.

Udrako waseRoma lobuhedeni wanika upapa “isihlalo” sawo, (umuzi waseRoma) ngonyaka ka-330, lapho uConstantine ehambisa inhloko-dolobha yakhe eya eConstantinople. UClovis wanika upapa “amandla” akhe ezempi kusukela ngo-496, kwathi ngo-533 uJustinian wanika upapa “igunya” lombuso. Eminyakeni emihlanu kamuva iRoma lobuhedeni labeka upapa esihlalweni sobukhosi, njengoba kufanekisiwe emavesini eshumi nesithupha, amashumi amathathu nanye, namashumi amane nanye kaDaniyeli ishumi nanye. Lapho i-United States iwina impi yesithathu yokulwela ngommeleli, upapa uyobe esehlule amandla obuKhomanisi aseRussia okuyiyona ndaba yesiprofetho saseFatima. Izimpi zokulwela ngommeleli ziphethe uphawu lweqiniso, ngokuba zonke lezi zimpi ezintathu zifezwa yibutho lommeleli likapapa.

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.

Ibutho lokuqala nelokugcina elimele upapa ngempi yi-United States (ubuProthestani obuhlubukile). Ibutho elimele phakathi nendawo ngamaNazi ase-Ukraine, ayeyibutho futhi elalimele ubuKhatholika ngokulwa neRussia yamaKhomanisi empini yezwe yesibili. Kunezimpi zezwe ezintathu, futhi kunezimpi ezintathu ezimele ezinye. Impi yesibili kuzo zombili izimpi zezwe nezimpi ezimele ezinye kwakuyiNazism. Impi yamanje e-Ukraine iyimpi yomngcele eyagcwalisa kuqala amavesi eshumi nanye neshumi nambili empini yaseRaphia. Impi yase-Ukraine manje isiyafezwa ngesikhathi sesibili kwezintathu zokushaya kwe-Islam zosizi lwesithathu, nakuba i-Islam ingabandakanyekile kuleyo mpi ethile.

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.

Ukuhlasela kokuqala kwakumelene nezwe lenkazimulo elingokomoya ngoSepthemba 11, 2001, kanti okokugcina kwezintathu zokuhlasela kusemthethweni weSonto, futhi kuphinde kumelane nezwe lenkazimulo elingokomoya. Okwesibili kwezintathu zokuhlasela kwe-Islamu komaye wesithathu kwakumelene nezwe lasendulo lenkazimulo elingokoqobo ngo-Okthoba 7, 2023. Leyo mpi yenzeka endaweni efanayo ncamashi lapho uPtolemy anqoba khona empini yaseRaphia. UJesu wathi ezinsukwini zokugcina kuyakuba khona izimpi namahemuhemu ezimpi.

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.

Izimpi uJesu akhuluma ngazo zenzeka emlandweni lapho umphumela wombono ngamunye ugcwaliseka, futhi kwakunguHezekeli owabhala lelo qiniso. Kulowo mlando, kufanekiselwa ukufika komaye wesithathu wobuSulumane, impi yesibili neyesithathu yezimpi zabameleli, ukuphindaphindwa kweMpi Yombango yaseMelika, nokuphindaphindwa kweMpi Yenguquko yaseMelika. Lezi zimpi ziyafezwa phakathi nomlando wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, futhi emthethweni weSonto osuzayo masinyane iNkosi iyovusa ibutho Layo njengophawu lokuhlanganisa njengoba impi yomhlaba yokugcina, eyesithathu, iqala, nanjengoba ubuSulumane bomaye wesithathu buqinisa ukuthukuthelisa kwabo izizwe.

> 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.

> Niyozwa ngezimpi nangamahlebezi ezimpi; qaphelani ukuba ningakhathazeki, ngokuba zonke lezi zinto zimelwe ukwenzeka, kodwa ukuphela akukafiki. Ngokuba isizwe siyakuvukela isizwe, nombuso uvukele umbuso; futhi kuyakuba khona indlala, nezifo ezibhubhisayo, nokuzamazama komhlaba ezindaweni eziningi. Konke lokhu kungukuqala kwezinhlupheko. Mathewu 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.

Esikhathini sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, izigaba ezimbili zabantu bakaNkulunkulu zichazwa ngamandla azo okubona nawokuzwa.

> 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.

> Ngakho-ke ngikhuluma kubo ngemifanekiso; ngoba bebona kababoni; futhi bezwa kabezwa, futhi abaqondi. Futhi kubo kugcwaliseka isiprofetho sikaEsaya, esithi: Ngokuzwa niyokuzwa, kodwa aniyikuqonda; nangokubona niyokubona, kodwa aniyikukuqaphela; ngoba inhliziyo yalaba bantu isikhuluphele, nezindlebe zabo zinzima ukuzwa, namehlo abo bawavalile; funa bake babona ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, bese ngiyabaphulukisa. Kepha abusisiwe amehlo enu, ngoba ayabona; nezindlebe zenu, ngoba ziyezwa. Mathewu 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.

Kuleso sikhathi, esaqala ngoSepthemba 11, 2001, uJesu wathi: “niyakuzwa ngezimpi nangamahlebezi ezimpi.” Encwadini yesAmbulo, uJohane umelela labo abezwa izwi likaKristu.

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

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, elinjengelokhala kwecilongo. IsAmbulo 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” alizwa lali “linjengecilongo,” futhi icilongo liwuphawu lwempi, futhi walizwa izwi emva kwakhe. Wase ephenduka ukuze abone 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.

> Ngase ngiphenduka ukuze ngibone izwi ebelikhuluma nami. Kuthe sengiphendukile, ngabona izinti zezibani eziyisikhombisa zegolide; futhi phakathi kwalezo zinti zezibani eziyisikhombisa kwakukhona ofana neNdodana yomuntu, embethe ingubo efinyelela ezinyaweni, eboshwe esifubeni ngebhande legolide. Inhloko yakhe nezinwele zakhe kwakumhlophe njengoboya bezimvu, kumhlophe njengeqhwa; namehlo akhe ayenjengelangabi lomlilo; nezinyawo zakhe zinjengensimbi ecwebezelisiwe, njengokungathi zivuthwe esithandweni somlilo; nezwi lakhe linjengomsindo wamanzi amaningi. Wayephethe esandleni sakhe sokunene izinkanyezi eziyisikhombisa; kwaphuma emlonyeni wakhe inkemba ebukhali esika nhlangothi zombili; nobuso bakhe babunjengelanga elikhanya ngamandla alo. Kuthe sengimbona, ngawa ezinyaweni zakhe njengofile. Wabeka isandla sakhe sokunene phezu kwami, wathi kimi: Ungesabi; mina ngingowokuqala nowokugcina. IsAmbulo 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.

Umbono kaKristu uJohane awubona lapho ephenduka ukuba abone izwi, wawungulowo mbono ofanayo noDaniyeli awubona esahlukweni seshumi, lowo mbono ofanayo no-Isaya awubona esahlukweni sesithupha, kanye nalowo mbono ofanayo uPawulu awubona, lapho ebona umlando wezuluziyisikhombisa.

> “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.

> “Ukuthobeka akunakwehlukaniswa nobungcwele benhliziyo. Lapho umphefumulo usondela kakhulu kuNkulunkulu, yilapho uthotshiswa futhi unqotshwa ngokuphelele ngokwengeziwe. Ngenkathi uJobe ezwa izwi leNkosi liphuma esivunguvungwini, wamemeza wathi, ‘Ngiyazenyanya, ngiphenduka othulini nasemlotheni.’ Kwakungesikhathi u-Isaya ebona inkazimulo yeNkosi, futhi ezwa amakherubi ememeza ethi, ‘Ingcwele, ingcwele, ingcwele iNkosi yamabandla,’ lapho amemeza khona wathi, ‘Maye kimi, ngokuba ngichithiwe!’ UDaniyeli, lapho evakashelwa yisithunywa esingcwele, uthi, ‘Ubuhle bami baphenduka kimi baba yinkohlakalo.’ UPawulu, emva kokuba enyuselwe ezulwini lesithathu, futhi ezwe izinto okungavunyelwe ukuba umuntu azikhulume, wakhuluma ngaye ngokuthi ‘umncinyane kunabo bonke abangcwele.’ KwakunguJohane othandekayo, owayencike esifubeni sikaJesu, futhi wabona inkazimulo yakhe, owawa phambi kwezingelosi njengofileyo. Lapho sibheka uMsindisi wethu ngokuseduze nangokuqhubekayo ngokwengeziwe, kuyilapho siyobona kuncipha kakhulu okufanele sikuvume kithi ngokwethu.” 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.

Lapho uGabriyeli echazela uDaniyeli umbono, wabeka phambili izehlakalo zesiprofetho zesahluko seshumi nanye. Lezo zehlakalo ziyincazelo yempi, futhi ekwethulweni kwalezo zimpi umbono oyimbangela ka-“mareh” wesifazane, ovezwe ngokuthi “marah,” wabangela ukuba uDaniyeli aguqulwe abe semfanekisweni kaKristu. Lapho uKristu ethi niyakuzwa ngezimpi, namahemuhemu ezimpi, ukhomba izimpi ezibekwe phambili kuDaniyeli isahluko seshumi nanye. Uyaqhubeka futhi akhombe ukuthi ukuze ubone umbono obangela ukuba obukele aguqulwe abe semfanekisweni waKhe, kufanele uphenduke, ngokuba izwi lingemuva kwakho. Izimpi ezimelwe kuDaniyeli 11 ziyizincazelo zezimpi esezake zenzeka emlandweni owedlule. Ngokuzwa ngalezo zimpi zesikhathi esedlule, umuntu uyafundiswa ngomlando osuqhubeka manje, kodwa kuphela uma lowo muntu enamehlo okubona nezindlebe zokuzwa.

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.

Lapho uHezekeli ebhala ukuthi kwakuyofika isikhathi lapho umbono ungasayikubambezeleka khona, wayekusho lokhu maqondana nombono kaHezekeli wendlu engcwele yasezulwini lapho, phakathi kwezinye izinto, uHezekeli abona khona “amasondo phakathi kwamasondo”, uDade White awachaza njengokuhlangana okuyinkimbinkimbi kwezehlakalo zabantu.

> “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.

> “Ezingwini zomfula iKhebari, uHezekeli wabona isivunguvungu sibonakala sengathi sivela enyakatho, ‘ifu elikhulu, nomlilo uzigoqayo, nokukhazimula kwakuyizungezile, futhi phakathi kwawo kwakunjengokubonakala kwenhlaka.’ Amasondo amaningi, engenelana, ayeshukunyiswa yizidalwa ezine eziphilayo. Phezu kwakho konke lokhu ‘kwakukhona okufana nesihlalo sobukhosi, kubonakala njengelitshe lesafire; naphezu kwalokho okufana nesihlalo sobukhosi kwakukhona okufana nokubonakala komuntu phezu kwaso.’ ‘Kwabonakala futhi emakerubi isimo sesandla somuntu ngaphansi kwamaphiko awo.’ UHezekeli 1:4, 26; 10:8. Amasondo ayeyinkimbinkimbi kakhulu ngokuhlelwa kwawo kangangokuthi ekuqaleni ayebonakala sengathi asesiphithiphithini; kodwa ayehamba ngokuvumelana okuphelele. Izidalwa zasezulwini, ezazisekelwa futhi ziqondiswa yisandla esingaphansi kwamaphiko amakerubi, yizo ezaziqhubekisela phambili la masondo; phezu kwazo, esihlalweni sobukhosi sesafire, kwakuhlezi oPhakade; futhi sizungeze isihlalo sobukhosi kwakukhona uthingo, uphawu lomusa wobuNkulunkulu.”

> “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 okunjengezinkimbinkimbi zesondo kwakungaphansi kokuqondisa kwesandla esasingaphansi kwamaphiko amakherubi, kanjalo nokudlalana okuyinkimbinkimbi kwezehlakalo zabantu kungaphansi 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.

> “Umlando wezizwe ezathi, enye emva kwenye, zahlala isikhathi nendawo ezazabelwe zona, zingazi nokwazi ukuthi zifakazela iqiniso zona uqobo ezazingayazi incazelo yalo, ukhuluma kithi. Kuzo zonke izizwe nakubo bonke abantu banamuhla uNkulunkulu ubabele indawo ohlelweni lwaKhe olukhulu. Namuhla abantu nezizwe bayalinganiswa ngekwehle esandleni saLowo ongaphambuki neze. Bonke, ngokuzikhethela kwabo siqu, banquma isiphetho sabo, futhi uNkulunkulu ubusa phezu kwakho konke ukuze kugcwaliseke izinhloso zaKhe.

> “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.

> “Umlando lowo u-MINA OMKHULU awuphawulile ezwini laKhe, ehlanganisa isixhumanisi ngesixhumanisi ochungechungeni lwesiprofetho, kusukela ephakadeni lasemandulo kuze kube ephakadeni elizayo, usitshela ukuthi sikuphi namuhla ekuqhubekeni kwezikhathi, nokuthi kungalindelwa ini esikhathini esizayo. Konke lokho isiprofetho esikubikezele njengokuzakwenzeka, kuze kube yilesi sikhathi samanje, kulandelelwe emakhasini omlando, futhi singaqiniseka ukuthi konke okusazokuza kuyogcwaliseka ngokohlelo lwako.

> “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.

> “Ukugumbuqelwa kokugcina kwayo yonke imibuso yasemhlabeni kubikezelwe ngokusobala ezwini leqiniso. Esiprofethweni esakhulunywa ngesikhathi kukhishwa ukwahlulela okuvela kuNkulunkulu phezu kwenkosi yokugcina yakwa-Israyeli kunikezwa umyalezo.” 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.

Amasondo ayinkimbinkimbi abonakala ekuqaleni sengathi asesiphithiphithini ayindlela eyinkimbinkimbi yokudlalana kwezehlakalo zabantu, njengoba imelelwa embangweni nasemsindweni wezizwe. Umlando uKristu awubekile eZwini laKhe usitshela lapho sikhona, futhi ngokwenza kanjalo ukhomba ukubhujiswa kokugcina kwayo yonke imibuso yasemhlabeni. Isikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane siyindawo lapho kugcwaliseka khona umphumela wayo yonke imibono, futhi ngaphakathi kwalowo mlando amasondo amele izimpi nezinsolo zezimpi uKristu azichaza ngokuthi “ukuqala kwezinsizi”. Ukuqala kwezinsizi kwaqala ngoSepthemba 11, 2001, ngokuba yileso sikhathi lapho kwaqala khona isikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane, futhi ingelosi ebekayo uphawu ibeka uphawu lwaYo phezu kwalabo ababubulayo nabakhala ngenxa yezinengiso ezenziwa phakathi kwebandla nezwe.

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?

Izimpi ezweni ziletha usizi kulabo ababonayo nabezwayo lokho lezo zimpi ezikumelelayo. Umlando wokubekwa uphawu ukhomba ukuchithwa kokugcina kwayo yonke imibuso yasemhlabeni, futhi ukuchithwa kwaleyo mibuso kulandelwe emlandweni wesiprofetho wesikhathi esedlule. Lapho u-Isaya, esahlukweni sesithupha, ebona umbono ofanayo nalowo owabonwa nguJohane, uDaniyeli, uHezekeli, uJobe noPawulu, wazinikela ukuba ethule umlayezo walelo sikhathi, kodwa wabuza ukuthi kwakuyodingeka awethule kuze kube nini lowo mlayezo?

> 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.

> Ngase ngizwa izwi leNkosi, lithi: Ngizathuma bani, ubani oyakusihambela na? Ngase ngithi mina: Nangu mina; ngithume. Wayesethi: Hamba, utshele lesi sizwe, uthi: Yizwani nokuyizwa, kodwa lingaqondi; nibone nokubona, kodwa lingaboni. Yenza inhliziyo yalesi sizwe ibe manqikanqika, wenze izindlebe zaso zibe nzima, uvale namehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, siphiliswe. Ngase ngithi: Nkosi, kuze kube nini? Yase isiphendula, yathi: Kuze kube yilapho imizi ichithekile, ingenabakhileyo, nezindlu zingasenabantu, nezwe seliyincithakalo enkulu; iNkosi isibasusile abantu yabayisa kude, kube khona ukulahlwa okukhulu phakathi kwezwe. U-Isaya 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”.

Impendulo u-Isaya ayinikezwa yayiwukuthi kwakudingeka aqhubeke ethula umlayezo kuze kube “izwe lichithwa ngokuphelele.” Umlayezo wokubekwa uphawu unikezwa ngesikhathi sempi, futhi leyo mpi ichazwa ngokukhethekile njengokuhunyushwa kombono we-“marah” bonke abaprofethi abawubonayo. Umlayezo wangaphandle wenzelwe ukuveza ulwazi lwangaphakathi, kodwa kulabo kuphela “abayolalela”.

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 lesivumelwano likaPapa lamaNazi eMpini Yezwe Yesibili kuhambelana, umugqa phezu komugqa, nebutho lesibili lesivumelwano empini yesibili yesivumelwano, kanti neMpi Yezwe Yesibili uqobo ihambelana nempi yesibili yesivumelwano. Ukuxhumana kwempi yesibili yesivumelwano nempi yasemngceleni yaseRaphia manje ephindwayo e-Ukraine kuxhumene ngokwendawo nokuhlasela kwesibili kweSulumane kosizi lwesithathu, olwaqala ngo-Okthoba 7, 2023, futhi kumele amasondo angokwesiprofetho 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.

Ngo-1999, kwashicilelwa incwadi eyayibhalwe nguJohn Cornwell. Ngaleso sikhathi uJohn Cornwell wayenguSenior Research Fellow eJesus College, eCambridge eNgilandi, futhi wayeyintatheli nomlobi owawine imiklomelo. Le ncwadi yakhuluma ngendima kapapa waseRoma owabusa ngesikhathi seMpi Yezwe Yesibili. Incwadi iqala ngokhokho kapapa wesikhathi esizayo owayeyisandla sokunene sikaPapa Pius IX, owaziwa ngokuthi uPio Nono. Ngo-1849, isixuku samaRepublican sahlasela izakhiwo zeVatican, futhi uPapa Pius IX wabaleka emzini waseRoma. Indoda ayahamba nayo ekudingisweni kwakungukhokho kaEugenio Pacelli. U-Eugenio Pacelli wayengumzukulu wesandla sokunene sikaPapa Pius IX, futhi kamuva waba nguPius XII, futhi incwadi ngo-Eugenio Pacelli yaqanjwa ngokuthi 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.

Encwadini uCornwell uhlola ubukhulu bokuthi uPapa Pius XII, owayengukhadinali uEugenio Pacelli ngaphambili, wayenolwazi olungakanani futhi wasabela kanjani ekushushisweni kwamaJuda umbuso wamaNazi ngesikhathi seMpi Yezwe II. Ubonisa ukuthi ukuthula kukaPius XII emphakathini kanye nokungathathi kwakhe zinyathelo ekulahleni ukuQothulwa Kwesizwe kwabonakalisa ubuholi bakhe obungesibo bokuziphatha ngesikhathi sempi.

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.

UCornwell unikeza umongo womlando ngobupapa bukaPius XII, kuhlanganise nesizinda sakhe sezobunxusa kanye nezimo eziyinkimbinkimbi zezepolitiki zaleso sikhathi. Uhlola indlela iVatican eyasondela ngayo ekubhekaneni neJalimane lamaNazi. UCornwell uphawula ukuthi uPius XII wehluleka ukukhuluma ngokumelene nokuQothulwa Kwesizwe kanye nokungenelela esikhundleni samaJuda ayeshushiswa, ngokuba yena, esenguKhadinali ngo-1933, wayesungule isivumelwano noHitler esasithembisa ukuzithoba kwamaKatolika emsebenzini kaHitler.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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:

> Ngemva kweMpi Yezwe II, ezinye izigebengu zempi zamaNazi zakwazi ukubaleka ubulungiswa ngokubalekela emazweni ahlukahlukene, kuhlanganisa namaningana aseNingizimu Melika. Izindlela eziyinhloko abazisebenzisa ukuze babaleke futhi bafinyelele eNingizimu Melika zazihlanganisa:

> 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.

> Imizila Yokubaleka: Imizila yokubaleka kwakuyizindlela eziyimfihlo zokuphunyuka ezasungulwa izinhlangano ezehlukene, kuhlanganisa neSonto LamaKatolika nezinhlaka zobunhloli ezazinobubele kubo, ukuze zisize amaNazi nabanye ababaleki ukuba baphunyuke eYurophu. Le mizila ngokuvamile yayibandakanya ukusetshenziswa kobunikazi bamanga, imibhalo yomgunyathi, kanye nezixhumanisi zokushushumbisa ukuze kube lula ukudlulela kwabo ezindaweni zokuphephela eziphephile, kuhlanganisa neNingizimu Melika.

> 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.

> Imibhalo Eyenziwe Ngamanga: Izigebengu eziningi zamaNazi ezazibaleka zathola amaphasipoti angamanga, ama-visa, neminye imibhalo yokuhamba ukuze zifihle ubuwena bazo bangempela futhi zibalekele ukubanjwa. Zasebenzisa le mibhalo ukuhamba zidlule emazweni angathathi hlangothi noma azwelana nazo ngaphambi kokufinyelela eNingizimu Melika.

> 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.

> Ukusebenzisana Kweziphathimandla: Kwezinye izimo, iziphathimandla ezazinobubele emazweni aseNingizimu Melika azizange zinake ukuba khona kwababaleki bamaNazi noma zasiza ngenkuthalo ekubagwemiseni ukubanjwa. Eminye imibuso, ikakhulukazi leyo eyayinezinhlelo zombuso wobushiqela ezazihambisana nombono wamaNazi, 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.

> Izikhala ezingokomthetho: Ezinye izigebengu zempi zamaNazi zaxhaphaza izikhala ezingokomthetho noma imithetho ebuthakathaka yokubuyiselwa kweziboshwa emazweni aseNingizimu Melika ukuze zigweme ukubuyiselwa eYurophu, lapho zazizobhekana khona nokushushiswa ngokomthetho ngenxa yamacala azo.

> 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.

> Sekukonke, inhlanganisela yemizila yokubaleka, imibhalo yomgunyathi, ukubambisana kweziphathimandla, nezikhala ezingokomthetho yenza izigebengu zempi zamaNazi zakwazi ukubalekela eNingizimu Melika futhi zigweme ubulungisa iminyaka eminingi ngemva kokuphela kweMpi Yezwe II. ChatGPT, Mashi, 2024.

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