We ended the last article with the following paragraph:
Na završetku prethodnog članka naveli smo sljedeći odlomak:
“The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.” The Great Controversy, 589, 590.
« Pouvoir des miracles manifesté par le spiritisme exercera son influence contre ceux qui choisissent d’obéir à Dieu plutôt qu’aux hommes. Des communications venant des esprits déclareront que Dieu les a envoyés pour convaincre ceux qui rejettent le dimanche de leur erreur, affirmant que les lois du pays doivent être obéies comme la loi de Dieu. Ils déploreront la grande méchanceté dans le monde et appuieront le témoignage des docteurs religieux selon lequel l’état dégradé des mœurs est causé par la profanation du dimanche. Grande sera l’indignation soulevée contre tous ceux qui refuseront d’accepter leur témoignage. » The Great Controversy, 589, 590.
The “testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday,” is a waymark of the history that leads to the enforcement of the worship of the sun in the United States. Pat Robertson, the American televangelist and founder of the Christian Broadcasting Network (CBN) and the Christian Coalition, ran for President of the United States in the Republican primaries in 1988. Robertson’s campaign focused on mobilizing conservative Christian voters and advocating for social and moral issues aligned with his evangelical beliefs. At the time of the end in 1989, in the history of the first of the eight final presidents, the leader and founder of the Christian Coalition ran for president. The presidential history of Reagan, typifies the history of the last Republican president.
Lè “temwanyaj ansèyman relijye yo ki di eta degradasyon moral la se pwofanasyon dimanch ki lakòz li,” se yon mak sou chemen listwa ki mennen nan fòse adorasyon solèy la Ozetazini. Pat Robertson, televanjelis ameriken an epi fondatè Christian Broadcasting Network (CBN) ak Christian Coalition, te kandida pou Prezidan Etazini nan eleksyon primè Repibliken yo an 1988. Kanpay Robertson lan te santre sou mobilize elektè kretyen konsèvatè yo ak defann kestyon sosyal ak moral ki te ann amoni ak kwayans evanjelik li yo. Nan tan lafen an, an 1989, nan listwa premye a nan uit dènye prezidan yo, lidè ak fondatè Christian Coalition lan te kandida pou prezidan. Listwa prezidansyèl Reagan lan se yon tip ki prefigire listwa dènye prezidan Repibliken an.
The judgments of God are about to produce the environment that fulfills the previous passage from The Great Controversy, and which parallels the work of the Christian Coalition. The Christian Coalition came about to address the moral and social problems that Sister White identifies are unsolvable by those who hold the reins of government. The Christian Coalition in the history of Reagan, represents a similar movement in the very near future. Prophetically the Christian Coalition was typified by the National Reform Movement during the Sunday law crisis connected with the Blair Bills in the 1880’s and 1890’s. The National Reform Movement was formed in 1888, and Sister White specifically addressed that movement in her writings.
भगवान के न्याय शीघ्र ही उस परिस्थिति को उत्पन्न करने वाले हैं जो The Great Controversy के पूर्ववर्ती अंश को पूर्ण करती है, और जो Christian Coalition के कार्य के समानान्तर है। Christian Coalition का उदय उन नैतिक और सामाजिक समस्याओं का समाधान करने के उद्देश्य से हुआ जिनके विषय में Sister White संकेत करती हैं कि वे उन लोगों द्वारा सुलझाई नहीं जा सकतीं जिनके हाथों में शासन की बागडोर है। Reagan के इतिहास में Christian Coalition निकट भविष्य में होने वाले एक समान आंदोलन का प्रतिनिधित्व करती है। भविष्यवाणी की दृष्टि से Christian Coalition का पूर्वरूप 1880 और 1890 के दशकों में Blair Bills से संबंधित Sunday law संकट के दौरान National Reform Movement में पाया गया। National Reform Movement की स्थापना 1888 में हुई थी, और Sister White ने अपनी रचनाओं में विशेष रूप से उस आंदोलन को संबोधित किया।
“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?
“Jamii ya Mungu inatazamiwa na mgogoro mkuu. Ulimwengu unatazamiwa na mgogoro. Mapambano yenye uzito mkuu kuliko yote ya nyakati zote yako mbele yetu sasa hivi. Matukio ambayo kwa zaidi ya miaka arobaini sisi, kwa mamlaka ya neno la unabii, tumetangaza kuwa yanakaribia kutukia sasa yanafanyika mbele ya macho yetu. Tayari suala la marekebisho ya Katiba yanayozuia uhuru wa dhamiri limesisitizwa mbele ya watunga sheria wa taifa. Suala la kulazimisha utunzaji wa Jumapili limekuwa jambo la maslahi na umuhimu wa kitaifa. Tunajua vema matokeo ya mwendo huu yatakuwa nini. Lakini je, tuko tayari kwa jambo hilo? Je, tumetekeleza kwa uaminifu wajibu ambao Mungu ametukabidhi wa kuwaonya watu juu ya hatari iliyo mbele yao?”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to “the mystery of iniquity;” and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.
„មានមនុស្សជាច្រើន សូម្បីតែក្នុងចំណោមអ្នកដែលកំពុងចូលរួមក្នុងចលនានេះសម្រាប់ការបង្ខំអនុវត្តថ្ងៃអាទិត្យ ក៏ត្រូវបានធ្វើឲ្យខ្វាក់ភ្នែកចំពោះលទ្ធផលទាំងឡាយដែលនឹងកើតតាមពីសកម្មភាពនេះដែរ។ ពួកគេមិនឃើញថា ពួកគេកំពុងវាយប្រហារដោយផ្ទាល់ទៅលើសេរីភាពខាងសាសនានោះឡើយ។ មានមនុស្សជាច្រើនដែលមិនដែលបានយល់អំពីការទាមទាររបស់សាប៊័ថតាមព្រះគម្ពីរ និងអំពីគ្រឹះមិនពិតដែលស្ថាប័នថ្ងៃអាទិត្យបានឈរលើវា។ ចលនាណាមួយដែលគាំទ្រច្បាប់សាសនា តាមពិតទៅ គឺជាការលះបង់សម្បទានដល់សាសនាចក្រប៉ាប ដែលអស់ជាច្រើនយុគសម័យមកហើយ បានតស៊ូប្រយុទ្ធជានិច្ចប្រឆាំងនឹងសេរីភាពនៃមនសិការ។ ការគោរពថ្ងៃអាទិត្យមានសេចក្តីកើតមានរបស់វា ក្នុងនាមជាស្ថាប័នដែលហៅថាគ្រីស្ទាន ដោយសារតែ “អាថ៌កំបាំងនៃអំពើទុច្ចរិត”; ហើយការបង្ខំអនុវត្តវា នឹងក្លាយជាការទទួលស្គាល់ជាក់ស្តែងនូវគោលការណ៍ទាំងឡាយដែលជាគ្រឹះស្នូលបំផុតនៃសាសនារ៉ូម៉ាំង។ នៅពេលដែលជាតិសាសន៍របស់យើងបដិសេធគោលការណ៍នៃរដ្ឋាភិបាលរបស់ខ្លួនដល់ថ្នាក់ចេញច្បាប់ថ្ងៃអាទិត្យមួយ នោះព្រូតេស្តង់នឹងចាប់ដៃជាមួយនឹងពួកប៉ាបក្នុងអំពើនេះ; វាមិនមែនជាអ្វីផ្សេងទៀតឡើយ ក្រៅតែពីការផ្តល់ជីវិតឡើងវិញដល់អំពើផ្តាច់ការដែលបានឃ្លាំមើលឱកាសរបស់ខ្លួនដោយក្តីអន្ទះសារយូរមកហើយ ដើម្បីលោតត្រឡប់មកចូលក្នុងអំណាចផ្តាច់ការយ៉ាងសកម្មម្តងទៀត។“
“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.
« Vakaruomiškosios reformos judėjimas, pasitelkęs religinės teisėkūros galią, visiškai išsivystęs, parodys tą patį nepakantumą ir priespaudą, kurie vyravo praėjusiais amžiais. Tuomet žmonių tarybos pasisavino Dievybės prerogatyvas, savo despotiška valdžia mindydamos sąžinės laisvę; o tiems, kurie priešinosi jų potvarkiams, teko kalėjimas, tremtis ir mirtis. Jei popiežystė ar jos principai vėl bus įtvirtinti įstatymu ir taip įgaus galią, persekiojimo laužai vėl bus įžiebti prieš tuos, kurie neaukos sąžinės ir tiesos, nusilenkdami populiarioms klaidoms. Šis blogis yra ties pat įgyvendinimo riba. »
“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?
“Yeroo Waaqayyo ifa nuuf kenneen balaa fuuldura keenya jiran nu agarsiisu, yoo nuti uummata duratti isa dhiheessuuf humna keenya keessatti argamu hunda baafachuu dhiifne, akkamitti ija Isaa duratti qulqulloota taanee dhaabachuu dandeenya? Isaan dhimma guddaa kana akeekkachiisa malee akka isaan qunnaman dhiifnee quufuu dandeenyaa?”
“There is a prospect before us of a continued struggle, at the risk of imprisonment, loss of property, and even of life itself, to defend the law of God, which is made void by the laws of men. In this situation worldly policy will urge an outward compliance with the laws of the land, for the sake of peace and harmony. And there are some who will even urge such a course from the Scripture: ‘Let every soul be subject unto the higher powers…. The powers that be are ordained of God.’
« Nous avons devant nous la perspective d’une lutte prolongée, au risque de l’emprisonnement, de la perte de nos biens, et même de la vie elle-même, afin de défendre la loi de Dieu, que les lois des hommes rendent nulle. Dans cette situation, la politique mondaine poussera à une conformité extérieure aux lois du pays, au nom de la paix et de l’harmonie. Et il s’en trouvera même qui recommanderont une telle conduite en s’appuyant sur l’Écriture : “Que toute âme soit soumise aux puissances supérieures…. Car il n’y a point de puissance qui ne vienne de Dieu, et les puissances qui existent ont été établies de Dieu.” »
“But what has been the course of God’s servants in ages past? When the disciples preached Christ and Him crucified, after His resurrection, the authorities commanded them not to speak any more nor to teach in the name of Jesus. ‘But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.’ They continued to preach the good news of salvation through Christ, and the power of God witnessed to the message.” Testimonies, volume 5, 711–713.
“Mas qual tem sido a conduta dos servos de Deus nos tempos passados? Quando os discípulos pregaram a Cristo e Este crucificado, após a Sua ressurreição, as autoridades lhes ordenaram que não falassem mais nem ensinassem em nome de Jesus. ‘Mas Pedro e João, respondendo, disseram-lhes: Julgai vós se é justo, diante de Deus, ouvir-vos antes a vós do que a Deus. Porque não podemos deixar de falar das coisas que vimos e ouvimos.’ Continuaram a pregar as boas-novas da salvação por meio de Cristo, e o poder de Deus dava testemunho da mensagem.” Testimonies, volume 5, 711–713.
The judgments of God are about to produce an environment in the social, economic and religious sphere within the United States, that produces the logic for religious leaders to begin to call for a revival of public morality, as was typified in the 1880’s and 1890’s, and then again in the history of the president who marked the time of the end in 1989. “A great crisis awaits the people of God. A crisis awaits the world.” Sister White asks two questions, “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?”
Les jugements de Dieu sont sur le point de produire, dans les sphères sociale, économique et religieuse des États-Unis, un contexte qui engendre la logique poussant les dirigeants religieux à commencer à réclamer un réveil de la moralité publique, comme cela fut préfiguré dans les années 1880 et 1890, puis de nouveau dans l’histoire du président qui marqua le temps de la fin en 1989. « Une grande crise attend le peuple de Dieu. Une crise attend le monde. » Sister White pose deux questions : « Lorsque Dieu nous a donné une lumière montrant les dangers qui sont devant nous, comment pourrions-nous être trouvés irréprochables à ses yeux si nous négligeons de déployer tous les efforts en notre pouvoir pour la porter devant le peuple ? Pouvons-nous nous contenter de les laisser affronter cette question capitale sans avertissement ? »
What light has there been showing the dangers before us, and if there has been no light, how could a loving God hold His people accountable for not presenting a warning message, if they had never heard that warning message? Dear Reader, you will be held accountable for the light represented by these articles.
Quelle lumière y a-t-il eu pour montrer les dangers qui sont devant nous, et s’il n’y a pas eu de lumière, comment un Dieu d’amour pourrait-Il tenir Son peuple pour responsable de ne pas avoir présenté un message d’avertissement, s’il n’avait jamais entendu ce message d’avertissement ? Cher lecteur, vous serez tenu responsable de la lumière représentée par ces articles.
The specific descriptions of the characteristics of the Democrat dragon power, the Republican false prophet power, the papal power, Islam and the Laodicean Adventist church, as well as literal Israel in these articles will be considered as hate speech by the powers that be, but they are the message from God’s Word that is established by the methodology of line upon line, and those lines are crying out that the judgments of God are about to increase and escalate in frequency.
Les descriptions précises des caractéristiques du pouvoir draconique démocrate, du pouvoir de faux prophète républicain, du pouvoir papal, de l’islam et de l’Église adventiste laodicéenne, ainsi que d’Israël littéral, dans ces articles, seront considérées comme un discours de haine par les autorités en place ; mais elles constituent le message de la Parole de Dieu, établi par la méthodologie de ligne sur ligne, et ces lignes proclament que les jugements de Dieu sont sur le point de s’accroître et de s’intensifier en fréquence.
Prophetically the Christian Coalition that came together in the history just prior to the time of the end in 1989, has a more significant application than simply the parallel to the 1880’s and the 1890’s. In the passage we just cited from Sister White she identifies spiritualism as one of two ways Satan takes the world captive, and then spends some words addressing the miracles that he will perform.
Anprofetische Weise hat die christliche Koalition, die sich in der Geschichte unmittelbar vor der Zeit des Endes im Jahr 1989 zusammenfand, eine gewichtigere Anwendung als lediglich die Parallele zu den 1880er und den 1890er Jahren. In der soeben von uns angeführten Passage von Schwester White bezeichnet sie den Spiritismus als einen von zwei Wegen, durch die Satan die Welt gefangen nimmt, und verwendet dann einige Worte darauf, die Wunder zu behandeln, die er vollbringen wird.
After the election of 1988, thus after the arrival of the Christian Coalition, there was a tremendous manifestation of satanic miracles in the realm of the dragon, the realm of the beast and the realm of the false prophet. It is important to align these phenomenon’s correctly, for they typify the arrival of Satan personating Christ after the soon coming Sunday law in the United States.
Baada ya uchaguzi wa mwaka 1988, yaani baada ya kuwasili kwa Christian Coalition, kulikuwa na udhihirisho mkubwa wa miujiza ya kishetani katika ufalme wa joka, ufalme wa mnyama, na ufalme wa nabii wa uongo. Ni muhimu kuoanisha matukio haya kwa usahihi, kwa maana yanafanekisha kuwasili kwa Shetani akijifanya kuwa Kristo baada ya sheria ya Jumapili itakayokuja upesi nchini Marekani.
In the realm of Catholicism, in the 1990’s the world watched as the apparitions of the so-called virgin Mary, with the accompanying miracles of bleeding statues of saints, miracles of apparitions in the sky, raining of flower petals from cloudless skies, and other absurd satanic miracles. Pilgrimages of thousands of people all around the world were carried out by the masses during those times, drawn into the delusions accomplished by these events. Books were written about them, journalists investigated, magazines such as Time and Newsweek illustrated these things on their front page.
Dans le domaine du catholicisme, dans les années 1990, le monde a vu les apparitions de la soi-disant vierge Marie, accompagnées des miracles de statues saignant de saints, de miracles d’apparitions dans le ciel, de pluies de pétales de fleurs tombant d’un ciel sans nuages, et d’autres miracles sataniques absurdes. Des pèlerinages de milliers de personnes, provenant du monde entier, furent entrepris en masse durant cette période, entraînées dans les illusions produites par ces événements. Des livres furent écrits à leur sujet, des journalistes menèrent des enquêtes, des magazines tels que Time et Newsweek illustrèrent ces choses en première page.
In the realm of the dragon the Hindu statues of India manifested satanic miracles by the statues drinking spoons or glasses of drink offerings that were placed upon the statue’s mouths. The phenomenon that began in one small village in India spread, like the frogs of Egypt, across the whole country. The BBC television news did a commentary on the phenomenon, and as an afterthought the BBC reporter on television raised the question, “I wonder what would happen if we went to the London Museum tomorrow and offered one of the Hindu statues a glass of milk?” The next days evening news showed the very same reporter at the London Museum, and while the cameras rolled, he offered the large Hindu statue a glass of milk. When the glass touched the lips of the statue the milk was immediately sucked into the statue.
N’amaokwu nke dragọn ahụ, ihe oyiyi Hindu nke India gosipụtara ọrụ ebube Setan, site n’ịṅụ site n’aka ngaji ma ọ bụ iko ihe ọṅụṅụ àjà ndị e debere n’ọnụ ihe oyiyi ahụ. Ihe omume a, nke malitere n’otu obere obodo dị n’India, gbasara n’ala ahụ dum dịka ụmụ nkịta mmiri nke Ijipt. Akụkọ telivishọn BBC kwuru okwu banyere ihe omume ahụ, ma dịka ihe e chetara n’azụ, onye nta akụkọ BBC ahụ n’elu telivishọn jụrụ ajụjụ a, sị, “Ana m eche ihe ga-eme ma ọ bụrụ na anyị aga echi na Ụlọ Ngosi Ihe Ochie London ma nye otu n’ime ihe oyiyi Hindu ahụ otu iko mmiri ara ehi?” Akụkọ mgbede nke echi ya gosiri otu onye nta akụkọ ahụ n’onwe ya n’Ụlọ Ngosi Ihe Ochie London, ma ka igwefoto ndị ahụ na-agba, o nyere nnukwu ihe oyiyi Hindu ahụ otu iko mmiri ara ehi. Mgbe iko ahụ metụrụ egbugbere ọnụ ihe oyiyi ahụ aka, a dọpụtara mmiri ara ehi ahụ ozugbo banye n’ime ihe oyiyi ahụ.
Within the spiritualism of the American Indian prophecies, the white buffalo known as “Miracle,” was born on August 20, 1994, on the farm of Dave and Valerie Heider near Janesville, Wisconsin. Miracle was born with white fur, and her birth was considered by some to be a fulfillment of a Native American prophecy. In various Native American traditions, the birth of a white buffalo is seen as a sacred and significant event, symbolizing unity, peace, and spiritual renewal. Miracle gained widespread attention and became a symbol of hope and spiritual significance for many people. The prophecy of the white buffalo is traced back, and directly associated with the most sacred relic of the native American’s spiritualistic religion, for it is in the initial story of the white buffalo, that the “piece pipe” was introduced into the culture.
داخلِ روحانیتِ پیشگویانهٔ سرخپوستانِ امریکایی، گاومیشِ سفیدِ معروف به «معجزه» در ۲۰ اوت ۱۹۹۴ در مزرعهٔ دیو و والری هایدر در نزدیکی جینزویلِ ویسکانسین به دنیا آمد. معجزه با پشمِ سفید زاده شد، و تولد او از نظر برخی تحققِ یک پیشگوییِ بومیانِ امریکایی تلقی گردید. در سنتهای گوناگونِ بومیانِ امریکایی، تولدِ یک گاومیشِ سفید رویدادی مقدس و مهم شمرده میشود که نمادِ وحدت، صلح، و نوسازیِ روحانی است. معجزه توجهی گسترده برانگیخت و برای بسیاری از مردم به نمادی از امید و اهمیتِ روحانی بدل شد. پیشگوییِ گاومیشِ سفید ریشهای دیرینه دارد و بهطور مستقیم با مقدسترین یادگارِ دینِ روحگرایانهٔ بومیانِ امریکایی پیوند دارد، زیرا در روایتِ آغازینِ گاومیشِ سفید بود که «پیپِ صلح» به آن فرهنگ معرفی شد.
In 1994, in the realm of the false prophet of apostate Protestantism, the Holy Laughter movement, also known as the Toronto Blessing, began in January 1994 at the Toronto Airport Vineyard Church (now known as Catch The Fire Toronto) in Toronto, Ontario, Canada. It was during a series of revival meetings led by pastors John and Carol Arnott that the phenomenon of uncontrollable laughter, along with other manifestations such as shaking, crying, and falling down, or imitating animals and the animals sounds (often referred to as being “slain in the Spirit” or “drunk in the Lord”), began to occur among congregants.
En 1994, dans le domaine du faux prophète du protestantisme apostat, le mouvement du Holy Laughter, également connu sous le nom de Toronto Blessing, commença en janvier 1994 à la Toronto Airport Vineyard Church (aujourd’hui connue sous le nom de Catch The Fire Toronto), à Toronto, en Ontario, au Canada. Ce fut au cours d’une série de réunions de réveil dirigées par les pasteurs John et Carol Arnott que le phénomène du rire incontrôlable, ainsi que d’autres manifestations telles que des tremblements, des pleurs, le fait de tomber à terre, ou d’imiter des animaux et les sons des animaux (souvent désignés comme étant « tué dans l’Esprit » ou « ivre dans le Seigneur »), commença à se produire parmi les membres de l’assemblée.
The laughter and other manifestations were attributed by participants to the presence and work of the Holy Spirit, leading to the term “Holy Laughter” being used to describe the phenomenon. The revival meetings at the Toronto Airport Vineyard Church attracted attention and visitors from around the world, leading to the spread of the movement to other churches and communities. People came from around the world to experience the laughter, and when they returned to their home churches, those churches would often then begin to manifest the same demonic manifestations.
Rire a akyinnye afoforo a wɔdaa no adi no, wɔn a wɔde wɔn ho hyɛɛ mu no de too Honhom Kronkron no ahyɛn ne ne dwumadi so, na eyi maa wɔde asɛmfua “Holy Laughter” no bae sɛ wɔde bɛkyerɛkyerɛ saa adeyɛ no. Nyananmu nhyiam ahorow a wɔyɛe wɔ Toronto Airport Vineyard Church no twetwee adwene ne nsrahwɛfo fi wiase nyinaa, na eyi maa saa kuo no trɛw kɔɔ asafo afoforo ne mpɔtam ahorow mu. Nnipa fi wiase nyinaa bae sɛ wɔrebɛhwehwɛ saa rire no mu osuahu, na bere a wɔsan kɔɔ wɔn fie asafo mu no, mpɛn pii no, na saa asafo ahorow no nso afi ase ada saa honhommɔne nneyɛe koro no ara adi.
Pat Robertson founded the Christian Broadcasting Network (CBN) in 1960. CBN was one of the first television networks dedicated to Christian programming, and it played a significant role in the growth of the Christian broadcasting industry in the United States. Over the years, CBN has expanded its reach and influence through television, radio, and digital media, becoming one of the largest Christian media organizations in the world.
Pat Robertson a fondé le Christian Broadcasting Network (CBN) en 1960. CBN fut l’un des premiers réseaux de télévision consacrés à une programmation chrétienne, et il joua un rôle important dans l’essor de l’industrie de la radiodiffusion chrétienne aux États-Unis. Au fil des années, CBN a étendu sa portée et son influence par le moyen de la télévision, de la radio et des médias numériques, devenant l’une des plus grandes organisations médiatiques chrétiennes au monde.
In 1988, he founded the Christian Coalition, and ran for the presidency of the United States. His beliefs are traced back to the National Reform Movement and the Lord’s Day Alliance. Both of those organizations began in 1888, and advocated for various social reforms based on Christian principles, including the prohibition of alcohol, women’s suffrage, and the observance of the Sabbath (Sunday) as a day of rest and worship. The movement was influenced by evangelical Protestantism and sought to establish a “Christian nation” guided by biblical principles. Robertson represented the same principles as both the National Reform Movement, and the Lord’s Day Alliance. For that reason, he also established Regent University.
في عام 1988، أسّس الائتلاف المسيحي، وترشّح لرئاسة الولايات المتحدة. وتعود جذور معتقداته إلى حركة الإصلاح الوطني وتحالف يوم الرب. وقد بدأت كلتا المنظمتين في عام 1888، وكانتا تدعوان إلى إصلاحات اجتماعية متنوّعة قائمة على المبادئ المسيحية، بما في ذلك حظر الكحول، ومنح المرأة حق الاقتراع، وحفظ السبت (الأحد) بوصفه يومًا للراحة والعبادة. وقد تأثّرت هذه الحركة بالبروتستانتية الإنجيلية، وسعت إلى إقامة «أمة مسيحية» تسترشد بالمبادئ الكتابية. وقد مثّل روبرتسون المبادئ نفسها التي مثّلتها كلٌّ من حركة الإصلاح الوطني وتحالف يوم الرب. ولهذا السبب، أنشأ أيضًا جامعة ريجنت.
Pat Robertson established Regent University in 1977, in agreement with the Catholic doctrine which William Miller so boldly opposed. Catholicism and apostate Protestantism employ a satanic biblical methodology that among other unsanctified fruits, produces the belief that there will be a thousand years of peace before Jesus actually returns. Robertson believes his university trains men and women to be those who will run Christ’s thousand-year government during the biblical Millennium. The term “regent” means, someone who acts as a representative or deputy for a ruler or monarch, who is out of the country.
Pat Robertson het Regent University in 1977 gestig, in ooreenstemming met die Katolieke leerstelling waarteen William Miller hom so moedig verset het. Katolisisme en afvallige Protestantisme maak gebruik van ’n sataniese Bybelse metodologie wat, onder andere ongeheiligde vrugte, die geloof voortbring dat daar ’n duisend jaar van vrede sal wees voordat Jesus werklik terugkeer. Robertson glo dat sy universiteit mans en vroue oplei om dié te wees wat Christus se duisendjarige regering gedurende die Bybelse Millennium sal bestuur. Die term “regent” beteken iemand wat as verteenwoordiger of plaasvervanger optree vir ’n heerser of monarg wat buite die land is.
Before the time of the end in 1989, beginning at least by 1960, the modern counterparts of the organizations who were pushing for Sunday legislation in 1888, arrived into history. After 1989, satanic manifestations rocked all three elements of the religious realm of the dragon, the beast, and the false prophet. Jesus always identifies the end of a thing with the beginning of a thing, and 1989, “the time of the end” in verse forty of Daniel eleven, begins a prophetic period that ends at the soon-coming Sunday law of verse forty-one. When that Sunday law arrives, Satan appears to “personate” Christ, and his crowning act of deception begins, with miracles and healings.
Avant le temps de la fin, en 1989, et à partir d’au moins 1960, les équivalents modernes des organisations qui militaient en faveur d’une législation dominicale en 1888 firent leur apparition dans l’histoire. Après 1989, des manifestations sataniques ébranlèrent les trois éléments du domaine religieux du dragon, de la bête et du faux prophète. Jésus identifie toujours la fin d’une chose au commencement d’une autre, et 1989, « le temps de la fin » au verset quarante de Daniel onze, inaugure une période prophétique qui s’achève avec la loi dominicale imminente du verset quarante-et-un. Lorsque cette loi dominicale surviendra, Satan apparaîtra pour « contrefaire » le Christ, et son acte suprême de séduction commencera, accompagné de miracles et de guérisons.
The history that begins that prophetic period identifies a work of an apostate Protestant movement, that leads to the Sunday law, which was typified by 1989, the beginning of that period. In 1989, the “wall” of “the iron curtain” came down, and at the end of this period the “wall of separation of Church and State” comes down. The beginning of the period marks the first two presidents of the eight final presidents. The beginning marks the papacy overcoming its enemy of atheism in the Soviet Union, and the last marks the papacy overcoming its enemy of Protestantism in the United States. The beginning identifies the first of those eight presidents (a Republican), joining hands with the antichrist of Bible prophecy, and the ending marks the last of those eight presidents joining hands with the antichrist of Bible prophecy. That first president is understood to be responsible for bringing down the wall, and the last is the one who will build the wall.
L’histoire qui inaugure cette période prophétique met en évidence l’œuvre d’un mouvement protestant apostat, qui conduit à la loi dominicale, laquelle fut préfigurée par 1989, commencement de cette période. En 1989, le « mur » du « rideau de fer » est tombé, et à la fin de cette période, le « mur de séparation de l’Église et de l’État » tombe. Le commencement de la période désigne les deux premiers présidents des huit derniers présidents. Le commencement marque la papauté triomphant de son ennemi, l’athéisme, dans l’Union soviétique, et la fin marque la papauté triomphant de son ennemi, le protestantisme, aux États-Unis. Le commencement identifie le premier de ces huit présidents (un républicain), donnant la main à l’antéchrist de la prophétie biblique, et la fin marque le dernier de ces huit présidents donnant la main à l’antéchrist de la prophétie biblique. Ce premier président est considéré comme responsable de la chute du mur, et le dernier est celui qui bâtira le mur.
In 1960, through to the time of the end in 1989, the modern National Reform Movement began. After the election, satanic miracles began. Before the Sunday law the final manifestation of the national reformers will raise their political head again. At the Sunday law, the time has come for the marvelous working of Satan. In advance of the Sunday law there will, of prophetic necessity, need to be judgments which not only remove the national prosperity of the United States, but those judgments will of prophetic necessity need to be so severe and fearful that the logic is put in place that allows for those in the final national reform movement, the Christian Nationalists, to be identifying the reason for those judgments, as the citizens who are desecrating what they call the Lord’s Day.
En 1960, et jusqu’au temps de la fin en 1989, le Mouvement moderne de Réforme nationale commença. Après l’élection, des miracles sataniques commencèrent. Avant la loi du dimanche, la manifestation finale des réformateurs nationaux relèvera de nouveau sa tête politique. Au moment de la loi du dimanche, le temps sera venu pour l’œuvre prodigieuse de Satan. Avant la loi du dimanche, il devra, par nécessité prophétique, y avoir des jugements qui non seulement ôteront la prospérité nationale des États-Unis, mais ces jugements devront, par nécessité prophétique, être si sévères et si redoutables que la logique soit mise en place, permettant à ceux du mouvement final de réforme nationale, les nationalistes chrétiens, d’identifier comme cause de ces jugements les citoyens qui profanent ce qu’ils appellent le jour du Seigneur.
We will continue this study in the next article.
ff の対象言語が指定されていません。翻訳先の言語を教えてください。
“If our people continue in the listless attitude in which they have been, God cannot pour upon them His Spirit. They are unprepared to co-operate with Him. They are not awake to the situation and do not realize the threatened danger. They should feel now, as never before, their need of vigilance and concerted action.
“Eğer halkımız içinde bulundukları gevşek tutumu sürdürürse, Tanrı Ruhunu onların üzerine dökemez. O’nunla işbirliği yapmaya hazır değiller. Durumun farkında değiller ve yaklaşan tehlikenin bilincinde değiller. Şimdi, daha önce hiç olmadığı kadar, tetikte olma ve birlik içinde hareket etme ihtiyaçlarını hissetmelidirler.”
“The peculiar work of the third angel has not been seen in its importance. God meant that His people should be far in advance of the position which they occupy today. But now, when the time has come for them to spring into action, they have the preparation to make. When the National Reformers began to urge measures to restrict religious liberty, our leading men should have been alive to the situation and should have labored earnestly to counteract these efforts. It is not in the order of God that light has been kept from our people—the very present truth which they needed for this time. Not all our ministers who are giving the third angel’s message really understand what constitutes that message. The National Reform movement has been regarded by some as of so little importance that they have not thought it necessary to give much attention to it and have even felt that in so doing they would be giving time to questions distinct from the third angel’s message. May the Lord forgive our brethren for thus interpreting the very message for this time.
“የሶስተኛው መልአክ ልዩ ሥራ በአስፈላጊነቱ አልታየም። እግዚአብሔር ሕዝቡ ዛሬ ከቆሙበት አቋም እጅግ አስቀድመው እንዲገኙ ፈልጎ ነበር። አሁን ግን ወደ ተግባር የሚነሡበት ጊዜ በደረሰ ጊዜ፣ ሊያደርጉት የሚገባ ዝግጅት አላቸው። ብሔራዊ ማሻሻያ አራማጆች የሃይማኖት ነፃነትን ለመገደብ እርምጃዎችን ማበረታታት በጀመሩ ጊዜ፣ መሪ ሰዎቻችን ሁኔታውን በንቃት ሊገነዘቡ እና እነዚህን ጥረቶች ለመቃወም በትጋት ሊሠሩ ይገባቸው ነበር። ሕዝባችን ለዚህ ዘመን የሚያስፈልጋቸው ይህ የአሁኑ ጊዜ እውነት ብርሃን ከእነርሱ እንዲሰወር መደረጉ በእግዚአብሔር ሥርዓት ውስጥ አይደለም። የሶስተኛውን መልአክ መልእክት የሚያውጁ አገልጋዮቻችን ሁሉ ያ መልእክት ምንን እንደሚያካትት በእውነት አያስተውሉም። ብሔራዊ ማሻሻያ እንቅስቃሴ በአንዳንዶች ዘንድ እጅግ አነስተኛ አስፈላጊነት ያለው እንደሆነ ተቆጥሮአል፤ ስለዚህም ብዙ ትኩረት መስጠት እንዳያስፈልግ አስበዋል፤ እንዲሁም ይህን በማድረግ ከሶስተኛው መልአክ መልእክት የተለዩ ጉዳዮች ላይ ጊዜ እየሰጡ እንደሆነ እንኳ ተሰምቶአቸዋል። ጌታ ወንድሞቻችንን ለዚህ ዘመን የተሰጠውን መልእክት እንዲህ በመተርጎማቸው ይቅር ይበላቸው።”
“The people need to be aroused in regard to the dangers of the present time. The watchmen are asleep. We are years behind. Let the chief watchmen feel the urgent necessity of taking heed to themselves, lest they lose the opportunities given them to see the dangers.
Les populations doivent être réveillées quant aux dangers du temps présent. Les sentinelles dorment. Nous avons des années de retard. Que les principales sentinelles sentent l’urgente nécessité de prendre garde à elles-mêmes, de peur qu’elles ne laissent échapper les occasions qui leur sont données de discerner les dangers.
“If the leading men in our conferences do not now accept the message sent them by God, and fall into line for action, the churches will suffer great loss. When the watchman, seeing the sword coming, gives the trumpet a certain sound, the people along the line will echo the warning, and all will have opportunity to make ready for the conflict. But too often the leader has stood hesitating, seeming to say: ‘Let us not be in too great haste. There may be a mistake. We must be careful not to raise a false alarm.’ The very hesitancy and uncertainty on his part is crying: “‘Peace and safety.” Do not get excited. Be not alarmed. There is a great deal more made of this religious amendment question than is demanded. This agitation will all die down.’ Thus he virtually denies the message sent from God, and the warning which was designed to stir the churches fails to do its work. The trumpet of the watchman gives no certain sound, and the people do not prepare for the battle. Let the watchman beware lest, through his hesitancy and delay, souls shall be left to perish, and their blood shall be required at his hand.
“Kung ang nangungunang mga lalaki sa ating mga kumperensiya ay hindi ngayon tatanggap sa mensaheng ipinadala sa kanila ng Diyos, at pumila para sa pagkilos, ang mga iglesya ay magdurusa ng malaking kawalan. Kapag ang bantay, sa pagkakita sa tabak na dumarating, ay nagbibigay sa trumpeta ng isang tiyak na tunog, ang bayan sa buong hanay ay tutugon sa babala, at lahat ay magkakaroon ng pagkakataong makapaghanda para sa tunggalian. Ngunit napakadalas na ang pinuno ay nananatiling nag-aatubili, na waring nagsasabi: ‘Huwag tayong magmadali nang labis. Maaaring may pagkakamali. Dapat tayong mag-ingat na huwag magtaas ng huwad na babala.’ Ang mismong pag-aatubili at kawalang-katiyakan sa kaniyang panig ay sumisigaw: ‘Kapayapaan at katiwasayan.’ Huwag kayong mabagabag. Huwag kayong maalarma. Higit na malaki ang ginagawa sa usapin ng rebisyong panrelihiyon na ito kaysa sa hinihingi. Ang pagkakaguluhang ito ay pawang hihina rin.’ Sa gayon ay para bagang itinatanggi niya ang mensaheng ipinadala ng Diyos, at ang babalang binalak upang pukawin ang mga iglesya ay nabibigong ganapin ang gawain nito. Ang trumpeta ng bantay ay hindi nagbibigay ng isang tiyak na tunog, at ang bayan ay hindi naghahanda para sa labanan. Mag-ingat ang bantay, baka sa pamamagitan ng kaniyang pag-aatubili at pagpapaliban ay may mga kaluluwang maiwang mapahamak, at ang kanilang dugo ay hingin sa kaniyang kamay.
“We have been looking many years for a Sunday law to be enacted in our land; and, now that the movement is right upon us, we ask: Will our people do their duty in the matter? Can we not assist in lifting the standard and in calling to the front those who have a regard for their religious rights and privileges? The time is fast approaching when those who choose to obey God rather than man will be made to feel the hand of oppression. Shall we then dishonor God by keeping silent while His holy commandments are trodden underfoot?
“हम कई वर्षों से अपने देश में एक रविवार-कानून के अधिनियमित होने की प्रतीक्षा करते रहे हैं; और अब जबकि यह आंदोलन हमारे बिलकुल सामने आ पहुँचा है, हम पूछते हैं: क्या हमारे लोग इस विषय में अपना कर्तव्य निभाएँगे? क्या हम ध्वज को ऊँचा उठाने और उन लोगों को आगे बुलाने में सहायता नहीं कर सकते जो अपने धार्मिक अधिकारों और विशेषाधिकारों का आदर रखते हैं? वह समय शीघ्र ही आ रहा है जब जो लोग मनुष्य की अपेक्षा परमेश्वर की आज्ञा का पालन करना चुनेंगे, उन्हें उत्पीड़न का हाथ अनुभव कराया जाएगा। तो क्या हम तब मौन रहकर परमेश्वर का अपमान करेंगे, जबकि उसकी पवित्र आज्ञाएँ पैरों तले रौंदी जा रही हैं?”
“While the Protestant world is by her attitude making concessions to Rome, let us arouse to comprehend the situation and view the contest before us in its true bearings. Let the watchmen now lift up their voice and give the message which is present truth for this time. Let us show the people where we are in prophetic history and seek to arouse the spirit of true Protestantism, awaking the world to a sense of the value of the privileges of religious liberty so long enjoyed.
« Alors que le monde protestant, par son attitude, fait des concessions à Rome, éveillons-nous pour comprendre la situation et considérer le conflit qui est devant nous sous son véritable jour. Que les sentinelles élèvent maintenant la voix et donnent le message qui est la vérité présente pour ce temps. Montrons au peuple où nous en sommes dans l’histoire prophétique et cherchons à réveiller l’esprit du véritable protestantisme, en éveillant le monde au sentiment de la valeur des privilèges de la liberté religieuse dont il a si longtemps joui. »
“God calls upon us to awake, for the end is near. Every passing hour is one of activity in the heavenly courts to make ready a people upon the earth to act a part in the great scenes that are soon to open upon us. These passing moments, that seem of so little value to us, are weighty with eternal interests. They are molding the destiny of souls for everlasting life or eternal death. The words we utter today in the ears of the people, the works we are doing, the spirit of the message we are bearing, will be a savor of life unto life or of death unto death.
„Nkulunkulu uyasibiza ukuba siphaphame, ngokuba ukuphela sekusondele. Ihora ngalinye elidlulayo lingelokusebenza ezinkundleni zasezulwini ukulungiselela abantu emhlabeni ukuba babambe iqhaza ezigcawini ezinkulu ezizakuvuleka masinyane phezu kwethu. Le mizuzu edlulayo, ebonakala kithi inenani elincane kangaka, isindwe yizithakazelo zaphakade. Ibumba isiphetho semiphefumulo kube ukuphila okuphakade noma ukufa okuphakade. Amazwi esiwakhuluma namuhla ezindlebeni zabantu, imisebenzi esiyenzayo, umoya wesigijimi esisithweleyo, kuyakuba yiphunga lokuphila kube ngukuphila noma lokufa kube ngukufa.
“My brethren, do you realize that your own salvation, as well as the destiny of other souls, depends upon the preparation you now make for the trial before us? Have you that intensity of zeal, that piety and devotion, which will enable you to stand when opposition shall be brought against you? If God has ever spoken by me, the time will come when you will be brought before councils, and every position of truth which you hold will be severely criticized. The time that so many are now allowing to go to waste should be devoted to the charge that God has given us of preparing for the approaching crisis.” Testimonies, volume 5, 714–716.
“Kezet-kezetlenmi ckruis, mba iti huvetong hna i salvation mahin, leh thlarau dangte hmingchhiatna pawh, tûna i inbuatsaihnaah a innghat tih i hre em? Oppositions an lo kal dawn chuan, i ding theih nân a tling tûr khawhawpna nasa tak, Pathian zahna leh inpêkna chu i nei em? Pathianin ka hmang a sawi tawh a nih chuan, hun chu a lo thleng ang a, in chu council hmaah hruai in ni ang; in pawm mêk thutak dinhmun tinrêng pawh nasa takin endik leh thliaral a ni ang. Mi tam takin tûna an waste mai mêk hun hi, Pathianin kan hnêna a kawltîr, crisis lo thleng tûr atâna inbuatsaih tûra min pêk charge chu tihhlawhtlinnaah hman tûr a ni.” Testimonies, volume 5, 714–716.