We ended the last article with the following paragraph:
Mun ƙare maƙalar da ta gabata da sakin layi mai zuwa:
“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.
“Ikon yin mu’ujizai da aka bayyana ta wurin ruhaniya za ta yi tasiri a kan waɗanda suka zaɓi su yi biyayya ga Allah maimakon mutane. Saƙonni daga ruhohi za su bayyana cewa Allah ne ya aiko su domin su gamsar da waɗanda suke ƙin Lahadi game da kuskurensu, suna tabbatar da cewa ya kamata a yi biyayya ga dokokin ƙasa kamar yadda ake yi wa dokar Allah. Za su yi makoki game da babban mugunta da ke cikin duniya, kuma za su mara wa shaidar malaman addini baya cewa lalacewar halaye ta samo asali ne daga ƙazantar da Lahadi. Babba za ta kasance fushin da za a hura a kan dukan waɗanda suka ƙi karɓar shaidarsu.” 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.
“Shaidar malaman addini cewa lalacewar halin ɗabi’a ta samo asali ne daga ƙazantar da ranar Lahadi,” alama ce ta tarihin da ke kaiwa ga tilasta bauta wa rana a Amurka. Pat Robertson, mashahurin mai wa’azin bishara ta talabijin ɗan Amurka kuma wanda ya kafa Christian Broadcasting Network (CBN) da Christian Coalition, ya tsaya takarar Shugaban Ƙasar Amurka a zaɓen fidda gwani na jam’iyyar Republican a shekarar 1988. Gangamin Robertson ya mai da hankali ne kan tattara ƙuri’un Kiristoci masu ra’ayin mazan jiya da kuma kare batutuwan zamantakewa da na ɗabi’a da suka yi daidai da imaninsa na evangelical. A lokacin ƙarshe a shekarar 1989, a cikin tarihin na farkon shugabannin ƙarshe takwas, jagora kuma wanda ya kafa Christian Coalition ya tsaya takarar shugaban ƙasa. Tarihin shugabancin Reagan yana wakiltar tarihin shugaban Republican na ƙarshe.
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.
Hukuncin Allah na gab da haifar da yanayin da zai cika sakin layi na baya daga *The Great Controversy*, wanda kuma yake daidai da aikin *Christian Coalition*. *Christian Coalition* ta taso ne domin ta magance matsalolin ɗabi’a da zamantakewa waɗanda ’Yar’uwa White ta nuna cewa ba su da mafita a hannun waɗanda ke riƙe da ragamar mulki. *Christian Coalition* a cikin tarihin Reagan tana wakiltar wani irin motsi makamancin wannan a nan gaba mai matuƙar kusa. A fahimtar annabci, *Christian Coalition* an nuna kamanninta ta wurin *National Reform Movement* a lokacin rikicin dokar Lahadi da ke da alaƙa da *Blair Bills* a shekarun 1880 zuwa 1890. An kafa *National Reform Movement* a shekara ta 1888, kuma ’Yar’uwa White ta yi magana kai tsaye game da wannan motsi a rubuce-rubucenta.
“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?
“Babban rikici yana jirar mutanen Allah. Rikici yana jiran duniya. Mafi girman gwagwarmaya a cikin dukan zamanai na gab da aukuwa a gabanmu. Al’amuran da, fiye da shekaru arba’in, mu bisa ga ikon maganar annabci muka shelanta cewa suna gab da faruwa, yanzu suna aukuwa a gaban idanunmu. Tuni an gabatar wa ’yan majalisar ƙasar batun yin gyara ga Kundin Tsarin Mulki domin taƙaita ’yancin lamiri. Batun tilasta kiyaye Lahadi ya zama abin sha’awar ƙasa baki ɗaya kuma mai muhimmanci. Mun san sarai abin da sakamakon wannan motsi zai kasance. Amma, shin, muna shirye domin abin da zai biyo baya? Shin mun cika aikin da Allah ya dora mana na yi wa mutane gargaɗi game da haɗarin da ke gabansu da aminci?”
“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.
“Akwai mutane da yawa, har ma daga cikin waɗanda suke shiga cikin wannan yunƙuri na tilasta kiyaye Lahadi, waɗanda aka makantar da su game da sakamakon da zai biyo bayan wannan mataki. Ba su gani cewa suna kai hari kai tsaye ne ga ’yancin addini ba. Akwai mutane da yawa waɗanda ba su taɓa fahimtar haƙƙin Asabar ta Littafi Mai Tsarki ba da kuma tushen ƙarya da hukuncin Lahadi ya ginu a kai. Duk wani yunƙuri na goyon bayan dokokin addini a hakika aiki ne na ba da dama ga papanci, wanda tsawon ƙarnuka masu yawa ya ci gaba da yaƙi da ’yancin lamiri. Kiyaye Lahadi tana bin wanzuwarta a matsayin abin da ake kira tsarin Kirista ga “asirin mugunta;” kuma tilasta ta zai zama a zahiri amincewa da ƙa’idodin da su ne ainihin ginshiƙin Romanism. Sa’ad da al’ummarmu za ta yi watsi da ƙa’idodin gwamnatinta har ta kafa dokar Lahadi, Furotestantanci a cikin wannan aiki zai haɗa hannu da papanci; wannan ba zai zama kome ba face ba da rai ga mulkin danniya wanda tun da daɗewa yake ta sa ido da ɗokin samun zarafinsa domin ya sake afkawa cikin cikakken mulkin kama-karya.”
“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.
“Yunkurin Gyaran Ƙasa, yana aiwatar da ikon kafa dokokin addini, idan ya kai cikakkiyar bunƙasa, zai nuna irin rashin haƙuri da zalunci ɗaya da suka yi rinjaye a zamanai da suka shige. A wancan lokaci majalisun mutane suka ɗauki ikon da ya keɓanta ga Allahntaka, suna murƙushe ’yancin lamiri a ƙarƙashin mulkinsu na danniya; kuma ɗauri, gudun hijira, da mutuwa suka biyo baya ga waɗanda suka yi hamayya da umarninsu. Idan kuma za a sake kafa papanci ko ƙa’idojinsa ta hanyar doka cikin iko, za a sāke hura wutar tsanantawa a kan waɗanda ba za su miƙa lamirinsu da gaskiya ba saboda girmama kuskuren jama’a. Wannan mugunta na gab da zama gaskiya.”
“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?
“Sa’ad da Allah ya ba mu haske yana nuna mana haɗurran da ke gabanmu, ta yaya za mu tsaya marasa laifi a gabansa idan muka yi sakaci da yin kowane irin ƙoƙari da yake cikin ikonmu domin mu kawo wannan a gaban jama’a? Za mu iya yarda mu bar su su fuskanci wannan muhimmin al’amari ba tare da an yi musu gargaɗi ba?
“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.’
“A gabanmu akwai yiyuwar ci gaba da gwagwarmaya, cikin haɗarin ɗaurin kurkuku, rasa dukiya, har ma da rai kansa, domin kāre dokar Allah, wadda dokokin mutane suka soke. A cikin wannan hali, hikimar duniya za ta matsa ga bin dokokin ƙasa a zahiri, saboda zaman lafiya da jituwa. Kuma akwai waɗansu da za su ma yi ƙarfafa irin wannan hanya daga Littafi Mai Tsarki: ‘Kowane rai yă yi biyayya ga masu iko mafi girma…. Ikokin da suke akwai, Allah ne ya naɗa su.’”
“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.
“Amma wace hanya bayin Allah suka bi a zamanan da suka shige? Sa’ad da almajirai suka yi wa’azin Almasihu da shi gicciye, bayan tashinsa daga matattu, mahukunta suka umarce su kada su ƙara magana ko koyarwa cikin sunan Yesu. ‘Amma Bitrus da Yohanna suka amsa suka ce musu, Ko daidai ne a gaban Allah mu saurare ku fiye da Allah, ku yi hukunci. Gama ba za mu iya ba sai mu faɗi abubuwan da muka gani da kuma muka ji.’ Suka ci gaba da wa’azin bisharar ceto ta wurin Almasihu, ikon Allah kuwa ya ba da shaida ga saƙon.” Testimonies, juzu’i na 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?”
Hukuncin Allah na dab da su haifar da wani yanayi a fagen zamantakewa, tattalin arziki, da addini a cikin Amurka, wanda zai samar da hujjar da za ta sa shugabannin addini su fara kira zuwa ga farfaɗowar ɗabi’ar jama’a, kamar yadda aka kwatanta a shekarun 1880s da 1890s, sa’an nan kuma a tarihin shugaban da ya nuna lokacin ƙarshe a 1989. “Babban rikici yana jiran mutanen Allah. Rikici yana jiran duniya.” Sister White ta yi tambayoyi biyu, “Lokacin da Allah ya ba mu haske yana nuna mana hatsarorin da ke gabanmu, ta yaya za mu tsaya marasa laifi a gabansa idan muka yi sakaci mu yi dukkan ƙoƙarin da ke cikin ikonmu domin mu kawo wannan a gaban mutane? Za mu iya yarda mu bar su su gamu da wannan muhimmin al’amari ba tare da an yi musu gargaɗi ba?”
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.
Wane haske ne ya taɓa kasancewa yana nuna hatsarorin da ke gabanmu, kuma in kuwa babu haske, ta yaya Allah mai ƙauna zai ɗora wa mutanensa alhakin rashin gabatar da saƙon gargaɗi, in har ba su taɓa jin wannan saƙon gargaɗi ba? Mai Karatu ƙaunatacce, za a ɗora maka alhaki bisa ga hasken da waɗannan maƙaloli suke wakilta.
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.
Takamaiman bayanai game da siffofin ikon macijin Democrat, ikon annabin ƙarya na Republican, ikon Paparoma, Musulunci da cocin Adventist na Laodicea, haka kuma Isra’ila ta zahiri a cikin waɗannan maƙaloli, masu iko za su ɗauke su a matsayin maganar ƙiyayya, amma su ne saƙon daga Maganar Allah wanda aka kafa ta hanyar tsarin layi a kan layi, kuma waɗannan layukan suna ta kukan cewa shari’un Allah na gab da ƙaruwa kuma su tsananta wajen yawaita faruwa.
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.
A ma’anar annabci, Haɗakar Kiristoci da ta taru a cikin tarihi nan da nan kafin lokacin ƙarshe a shekara ta 1989, tana da aikace-aikace mafi muhimmanci fiye da kasancewa kawai daidai da shekarun 1880s da 1890s. A cikin nassin da muka ambata yanzu daga Sister White, ta bayyana ruhaniyya a matsayin ɗaya daga cikin hanyoyi biyu da Shaiɗan ke ɗaukar duniya bauta, sa’an nan kuma ta yi wasu kalmomi tana magana game da mu’ujizai da zai yi.
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.
Bayan zaɓen shekarar 1988, wato bayan zuwan Haɗakar Kiristoci, sai aka ga wata babbar bayyanuwar mu’ujizai na Shaidan a cikin mulkin macijin, da mulkin dabbar, da mulkin annabin ƙarya. Yana da muhimmanci a daidaita waɗannan al’amura yadda ya kamata, domin suna siffanta zuwan Shaidan yana kwaikwayon Almasihu bayan dokar Lahadi da za ta zo ba da daɗewa ba a Amurka.
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.
A fagen Katolika, a cikin shekarun 1990, duniya ta kalli yadda bayyanar da ake kira ta budurwa Maryamu ta faru, tare da rakiyar mu’ujizai na mutum-mutuman tsarkaka masu zubar da jini, mu’ujizai na bayyanuwa a sararin sama, zubar furannin ganye daga sararin da babu gajimare, da sauran mu’ujizan Shaiɗani marasa ma’ana. A waɗannan lokuta, jama’a masu yawa dubban-dubban daga ko’ina cikin duniya sun yi aikin hajji, suna janyuwa cikin ruɗun da waɗannan abubuwa suka aikata. An rubuta littattafai game da su, ‘yan jarida suka bincika, mujallu irin su Time da Newsweek suka fito da waɗannan abubuwa a shafinsu na farko.
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.
A cikin mulkin macijin, gumakan addinin Hindu na Indiya sun bayyana mu’ujizai na Shaidan ta wurin gumakan suna shan cokula ko kofuna na hadayun abin sha da aka ɗora a bakin gumakan. Wannan al’amari da ya fara a wani ƙaramin ƙauye a Indiya ya bazu, kamar kwado na Masar, cikin dukan ƙasar. Labaran talabijin na BBC sun yi sharhi a kan wannan al’amari, kuma a matsayin wani tunanin da ya biyo baya, ɗan rahoton BBC a talabijin ya tayar da tambayar nan, “Ina mamakin abin da zai faru idan gobe mu je Gidan Tarihi na London mu miƙa wa ɗaya daga cikin gumakan Hindu kofin madara?” A cikin labaran yamma na washegari aka nuna wannan ɗan rahoton ɗin a Gidan Tarihi na London, kuma yayin da kyamarori suke ɗaukar hoton, ya miƙa wa babban gunki na Hindu kofin madara. Da kofin ya taɓa leɓunan gunkin, nan take aka tsotse madarar cikin gunkin.
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.
A cikin ruhaniyancin annabce-annabcen Indiyawan Amirka, farin bafulatan da aka sani da “Miracle,” an haife shi a ranar 20 ga Agusta, 1994, a gonar Dave da Valerie Heider kusa da Janesville, Wisconsin. An haifi Miracle da farin gashi, kuma haihuwarsa wasu sun ɗauke ta a matsayin cikar wata annabcin ƴan asalin Amirka. A cikin al’adu daban-daban na ƴan asalin Amirka, haihuwar farin bafulatan ana kallonta a matsayin wani abu mai tsarki kuma mai muhimmanci ƙwarai, mai wakiltar haɗin kai, salama, da sabuntawar ruhaniya. Miracle ya ja hankalin jama’a sosai, kuma ya zama alamar bege da muhimmancin ruhaniya ga mutane da yawa. Ana bin diddigin annabcin farin bafulatan zuwa can baya, kuma ana danganta shi kai tsaye da mafi tsarkin kayan tarihi na addinin ruhaniyanci na ƴan asalin Amirka, domin a cikin labarin farko na farin bafulatan ne aka gabatar da “peace pipe” cikin al’adar.
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.
A cikin 1994, a cikin masarautar annabcin ƙarya ta Furotesta mai ridda, motsin Holy Laughter, wanda kuma ake kira Toronto Blessing, ya fara ne a Janairu 1994 a Cocin Toronto Airport Vineyard (wanda yanzu ake kira Catch The Fire Toronto) a Toronto, Ontario, Kanada. A lokacin jerin tarurrukan farfaɗowa da fastoci John da Carol Arnott suka jagoranta ne wannan al’amari na dariya marar iya tsayawa, tare da sauran bayyanuwar abubuwa kamar rawa jiki, kuka, da faɗuwa ƙasa, ko kwaikwayon dabbobi da sautin dabbobin (wanda sau da yawa ake kira “an kashe su cikin Ruhu” ko “sun bugu cikin Ubangiji”), ya fara faruwa a tsakanin masu ibada.
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.
An danganta dariyar da sauran bayyanuwar ga mahalarta da kasancewa da aikin Ruhu Mai Tsarki, abin da ya sa aka yi amfani da kalmar “Dariyar Mai Tsarki” don bayyana wannan al’amari. Taron farfaɗowar da ake yi a Toronto Airport Vineyard Church ya ja hankali da baƙi daga ko’ina cikin duniya, abin da ya sa motsin ya bazu zuwa sauran ikkilisiyoyi da al’ummai. Mutane sun zo daga ko’ina cikin duniya domin su fuskanci wannan dariya, kuma sa’ad da suka koma ikkilisiyoyinsu na gida, sau da yawa waɗannan ikkilisiyoyin sukan fara bayyanar da irin waɗannan bayyanuwar aljanu.
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 ya kafa Christian Broadcasting Network (CBN) a shekara ta 1960. CBN ta kasance ɗaya daga cikin hanyoyin sadarwar talabijin na farko da aka keɓe ga shirye-shiryen Kirista, kuma ta taka muhimmiyar rawa a bunƙasa masana’antar watsa shirye-shiryen Kirista a Amurka. A cikin shekaru da suka biyo baya, CBN ta faɗaɗa isarta da tasirinta ta hanyar talabijin, rediyo, da kafofin watsa labarai na zamani, har ta zama ɗaya daga cikin manyan ƙungiyoyin kafofin yaɗa labarai na Kirista a duniya.
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.
A cikin 1988, ya kafa Christian Coalition, kuma ya tsaya takarar shugabancin ƙasar Amurka. Asalin imaninsa ana danganta shi da National Reform Movement da kuma Lord’s Day Alliance. Duka waɗannan ƙungiyoyi biyu sun fara ne a 1888, kuma sun yi kira ga gyare-gyaren zamantakewa iri-iri bisa ƙa’idodin Kiristanci, har da hana giya, ba mata haƙƙin zaɓe, da kuma kiyaye Asabar (Lahadi) a matsayin ranar hutu da ibada. Wannan motsi ya samu tasiri daga bisharar Furotesta mai wa’azi, kuma ya nemi kafa “ƙasa ta Kirista” wadda za a jagoranta da ƙa’idodin Littafi Mai Tsarki. Robertson ya wakilci irin waɗannan ƙa’idoji ɗaya da National Reform Movement da kuma Lord’s Day Alliance. Saboda wannan dalili, shi ma ya kafa Regent University.
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 ya kafa Jami’ar Regent a shekara ta 1977, cikin yarda da koyarwar Katolika wadda William Miller ya ƙi da ƙarfin hali sosai. Katolika da Furotesta mai ridda suna amfani da wata hanyar fahimtar Littafi Mai Tsarki ta Shaidan wadda, tare da sauran ’ya’ya marasa tsarkakewa, take haifar da bangaskiyar cewa za a yi shekaru dubu na salama kafin Yesu ya komo a zahiri. Robertson ya yi imani cewa jami’arsa tana horar da maza da mata domin su zama waɗanda za su gudanar da mulkin Kristi na shekaru dubu a lokacin Millennium na Littafi Mai Tsarki. Kalmar “regent” na nufin mutum wanda yake aiki a matsayin wakili ko mataimaki a madadin wani mai mulki ko sarki da yake wajen ƙasa.
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.
Kafin lokacin ƙarshe a 1989, tun daga aƙalla 1960, takwarorinsu na zamani na ƙungiyoyin da suke tura dokar Lahadi a 1888 sun bayyana cikin tarihi. Bayan 1989, bayyanuwar Shaiɗan ta girgiza dukan abubuwa uku na fagen addini na macijin, da dabbar, da annabim ƙarya. Yesu kullum yana danganta ƙarshen wani abu da farkon wani abu, kuma 1989, “lokacin ƙarshe” a aya ta arba’in ta Daniyel goma sha ɗaya, yana fara wani zamani na annabci wanda yake ƙarewa da dokar Lahadi mai zuwa nan ba da daɗewa ba ta aya ta arba’in da ɗaya. Sa’ad da wannan dokar Lahadi ta iso, Shaiɗan yana bayyana don ya “kwaikwayi” Almasihu, kuma aikin ruɗinsa na ƙoli yana farawa, tare da al’ajibai da warkarwa.
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.
Tarihin da ya fara wannan zamanin annabci yana bayyana aikin wani motsin Furotesta mai ridda, wanda ke kaiwa ga dokar Lahadi, wadda aka yi mata alama ta 1989, farkon wannan zamanin. A cikin 1989, “katanga” ta “labulen ƙarfe” ta rushe, kuma a ƙarshen wannan zamani “katangar rabuwa tsakanin Coci da Jiha” ce za ta rushe. Farkon zamanin yana nuna shugabanni biyu na farko cikin shugabanni takwas na ƙarshe. Farkon yana nuna papanci yana rinjayar maƙiyinsa na rashin yarda da Allah a cikin Tarayyar Soviet, kuma na ƙarshe yana nuna papanci yana rinjayar maƙiyinsa na Furotestantanci a cikin Amurka. Farkon yana bayyana na farkon cikin waɗannan shugabanni takwas (ɗan Jam’iyyar Republican), yana haɗa hannu da maƙiyin Almasihu na annabcin Littafi Mai Tsarki, kuma ƙarshen yana nuna na ƙarshe cikin waɗannan shugabanni takwas yana haɗa hannu da maƙiyin Almasihu na annabcin Littafi Mai Tsarki. Ana fahimtar cewa wannan shugaban farko ne ke da alhakin kawo rugujewar katangar, kuma na ƙarshe shi ne wanda zai gina katangar.
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.
A cikin 1960, har zuwa lokacin ƙarshe a 1989, sabon Yunƙurin Gyaran Ƙasa ya fara. Bayan zaɓen, mu’ujizai na shaidan suka fara. Kafin dokar Lahadi, bayyana ta ƙarshe ta masu gyaran ƙasa za ta sāke ɗaga kan siyasar su. A lokacin dokar Lahadi, lokaci ya yi da za a ga aikin banmamaki na Shaiɗan. Kafin dokar Lahadi, bisa larurar annabci, dole ne a samu hukunce-hukuncen da ba wai kawai za su kawar da wadata ta ƙasa ta Amurka ba, amma kuma, bisa larurar annabci, waɗannan hukunce-hukuncen dole ne su kasance masu tsanani da ban tsoro ƙwarai har a kafa hujjar da za ta ba da damar waɗanda suke cikin sabon yunƙurin gyaran ƙasa na ƙarshe, wato Christian Nationalists, su riƙa bayyana dalilin waɗannan hukunce-hukuncen a matsayin ’yan ƙasar da suke ƙazantar da abin da suke kira Ranar Ubangiji.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“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.
“In mutanenmu suka ci gaba da kasancewa cikin halin sakaci da gajiyawar rai da suka dade suna ciki, Allah ba zai iya zubo musu Ruhunsa ba. Ba su shirya su yi aiki tare da Shi ba. Ba su farka ga halin da ake ciki ba, kuma ba su gane haɗarin da yake tafe ba. Ya kamata su ji yanzu, fiye da kowane lokaci a dā, bukatarsu ta tsaro da yin aiki cikin haɗin kai.
“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.
“Ba a fahimci aikin musamman na mala’ika na uku gwargwadon muhimmancinsa ba. Nufin Allah shi ne mutanensa su kasance nesa a gaba da matsayin da suke ciki a yau. Amma yanzu, da lokacin da ya zo da za su tashi su ɗauki mataki, har yanzu suna da shiri da za su yi. Sa’ad da Masu Gyaran Ƙasa suka fara matsa lamba a kan matakan da za su takaita ’yancin addini, ya kamata manyan mutanenmu su farka ga halin da ake ciki, su kuma yi aiki da himma domin su kawar da waɗannan ƙoƙarce-ƙoƙarce. Ba cikin tsarin Allah ba ne a ɓoye haske daga mutanenmu—wato wannan gaskiya ta yanzu-yananzu da suke bukata domin wannan lokaci. Ba dukan masu wa’azinmu da suke ba da saƙon mala’ika na uku ba ne suke fahimtar ainihin abin da ya ƙunshi wannan saƙo. Wasu sun ɗauki motsin Gyaran Ƙasa a matsayin abu marar muhimmanci ƙwarai, har ba su ga wajabcin ba da kulawa sosai gare shi ba, har ma suka ji cewa yin haka zai zama ba da lokaci ga batutuwa da suka bambanta da saƙon mala’ika na uku. Ubangiji ya gafarta wa ’yan’uwanmu domin haka suka fassara ainihin saƙon domin wannan lokaci.”
“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.
“Ya kamata a tayar da mutanen game da hatsarorin wannan zamani na yanzu. Masu tsaro suna barci. Mun ja da baya da shekaru da yawa. Bari manyan masu tsaron su ji tsananin bukatar su yi hankali da kansu, kada su rasa damar da aka ba su ta ganin hatsarorin.”
“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.
“In manyan shugabannin da suke cikin tarukanmu ba su karɓi saƙon da Allah ya aiko musu yanzu ba, su kuma shiga layi domin aiki, ikkilisiyoyi za su sha babbar hasara. Sa’ad da mai tsaro, yana ganin takobi yana tahowa, ya busa ƙaho da tabbatacciyar sauti, mutanen da suke cikin layin duka za su maimaita gargaɗin, kuma kowa zai sami dama ya shirya domin yaƙi. Amma sau da yawa shugaba ya kan tsaya cikin jinkiri, yana kama da mai cewa: ‘Kada mu yi gaggawa fiye da kima. Wataƙila akwai kuskure. Dole ne mu yi hankali kada mu tayar da ƙararrawar ƙarya.’ Wannan jinkiri da rashin tabbas daga gare shi kansa suna ta shelanta cewa: ‘Salama da kwanciyar rai.’ Kada ku firgita. Kada ku tsorata. An yi wa wannan batun gyaran addini fiye da yadda ya kamata. Wannan hargitsi duka zai lafa.’ Ta haka ne a zahiri yake musun saƙon da aka aiko daga Allah, kuma gargaɗin da aka tsara domin ya motsa ikkilisiyoyi ya kasa yin aikinsa. Ƙahon mai tsaro ba ya bada tabbatacciyar sauti, kuma mutane ba sa shirya domin yaƙi. Bari mai tsaro ya yi hankali, kada ta wurin jinkirinsa da ɓata lokaci, rayuka su kasance an bar su su hallaka, a kuma nemi jininsu a hannunsa.”
“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?
“Mun shafe shekaru masu yawa muna jiran a kafa dokar Lahadi a ƙasarmu; kuma yanzu da wannan yunƙuri ya zo ƙwarai a kanmu, muna tambaya: Shin mutanenmu za su yi aikinsu a wannan al’amari? Ba za mu iya taimakawa wajen ɗaga tutar ba, kuma wajen kiran zuwa gaba waɗanda suke da kula da haƙƙoƙinsu da gatansu na addini? Lokaci yana saurin gabatowa sa’ad da waɗanda suka zaɓi su yi wa Allah biyayya maimakon mutum za a sa su ji hannun zalunci. To, ashe za mu wulaƙanta Allah ta wurin yin shiru alhali ana tattake tsattsarkan umarnansa a ƙarƙashin ƙafafu?”
“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.
“Yayin da duniyar Furotesta, ta wurin halinta, take yin sassauci ga Roma, bari mu farka domin mu fahimci halin da ake ciki kuma mu dubi gwagwarmayar da ke gabanmu bisa ainihin yanayinta. Bari masu tsaro yanzu su ɗaga muryarsu su ba da saƙon da shi ne gaskiya ta yanzu domin wannan lokaci. Bari mu nuna wa mutane inda muke a cikin tarihin annabci kuma mu nemi tayar da ruhun Furotestantanci na gaskiya, muna farkar da duniya zuwa ga fahimtar darajar gata na ’yancin addini da aka daɗe ana morewa.
“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.
“Allah yana kira gare mu mu farka, gama ƙarshen ya kusa. Kowane sa’a da ke shuɗewa sa’a ce ta aiki a cikin harabar sammai domin a shirya wani mutane a bisa duniya su taka rawa a cikin manyan al’amuran da ba da daɗewa ba za su buɗe a kanmu. Waɗannan lokutan da ke shuɗewa, waɗanda a gare mu suke kamar ba su da wani muhimmanci sosai, suna ɗauke da nauyin muradun madawwami. Suna tsara makomar rayuka ko dai ga rai na har abada ko ga mutuwa ta har abada. Kalmomin da muke furtawa yau a kunnen mutane, ayyukan da muke yi, ruhun saƙon da muke ɗauke da shi, zai zama ƙamshin rai zuwa rai ko na mutuwa zuwa mutuwa.
“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.
“’Yan’uwana, kuna gane cewa ceton ranku kanku, tare da makomar sauran rayuka, ya dangana ne da shirin da kuke yi yanzu domin gwajin da ke gabanmu? Kuna da irin wannan zafin himma, irin wannan tsoron Allah da sadaukarwa, waɗanda za su ba ku ikon tsayawa sa’ad da za a kawo muku adawa? Idan Allah ya taɓa magana ta wurina, lokaci zai zo da za a kai ku gaban majalisu, kuma kowane matsayi na gaskiya da kuke riƙe da shi za a tsananta bincike a kansa. Lokacin da mutane da yawa yanzu suke bari ya lalace, ya kamata a keɓe shi ga aikin da Allah ya ɗora mana na shirya domin rikicin da ke gabatowa.” Testimonies, juzu’i na 5, 714–716.