We ended the last article with the following paragraph:
Nou te fini dènye atik la avèk paragraf sa a:
“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.
“Pouvwa k ap fè mirak la, ki manifeste atravè espirityalis, pral egzèse enfliyans li kont moun ki chwazi obeyi Bondye olye yo obeyi lèzòm. Kominikasyon ki soti nan lespri yo pral deklare ke Bondye voye yo pou konvenk moun ki rejte dimanch la sou erè yo, pandan y ap afime ke lwa peyi a dwe obeyi menm jan ak lalwa Bondye. Y ap plenyen poutèt gwo mechanste ki nan mond lan, epi y ap apiye temwayaj anseyan relijye yo ki di eta moral ki degrade a se paske yo derespekte dimanch. Gwo endiyasyon pral leve kont tout moun ki refize aksepte temwayaj yo.” 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.
“Temwayaj pwofesè relijye yo ki di eta degrade moralite a se rezilta pwofanasyon dimanch,” se yon siy sou chemen istwa ki mennen nan fè respekte 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 konsantre sou mobilize elektè kretyen konsèvatè yo epi defann kestyon sosyal ak moral ki te ann amoni ak kwayans evanjelik li yo. Nan tan lafen an, an 1989, nan istwa premye nan uit dènye prezidan yo, chèf ak fondatè Christian Coalition lan te kandida pou prezidan. Istwa prezidansyèl Reagan lan, se yon tip istwa 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.
Jijman Bondye yo prèt pou pwodui anviwònman ki akonpli pasaj anvan an ki soti nan The Great Controversy, e ki mache an paralèl ak travay Christian Coalition la. Christian Coalition la te parèt pou adrese pwoblèm moral ak sosyal ke Sè White idantifye kòm pwoblèm moun ki kenbe renn gouvènman an pa kapab rezoud. Christian Coalition la, nan istwa Reagan, reprezante yon mouvman ki sanble anpil nan yon avni ki trè pwòch. Nan sans pwofetik, National Reform Movement te sèvi kòm tip pou Christian Coalition la pandan kriz lwa dimanch la ki te lye ak Blair Bills yo nan ane 1880 yo ak 1890 yo. National Reform Movement lan te fòme an 1888, e Sè White te pale espesyalman ak mouvman sa a nan ekriti li yo.
“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?
“Yon gwo kriz ap tann pèp Bondye a. Yon kriz ap tann mond lan. Pi gwo konfli nan tout tan yo deja prèske sou nou. Evènman nou te, pandan plis pase karant ane, sou otorite pawòl pwofetik la, deklare kòm bagay ki t ap vini yo, kounye a ap fèt devan je nou. Deja, kestyon yon amannman nan Konstitisyon an ki ta limite libète konsyans lan, deja prezante devan lejislatè nasyon an. Kestyon pou fè obsèvans dimanch vin obligatwa a vin tounen yon sijè ki gen enterè ak enpòtans nasyonal. Nou byen konnen ki rezilta mouvman sa a pral genyen. Men, èske nou pare pou sa k pral vini an? Èske nou te ak fidelite akonpli devwa Bondye te konfye nou an, pou nou bay pèp la avètisman sou danje ki devan yo a?”
“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.
“Gen anpil moun, menm pami sila yo k ap patisipe nan mouvman sa a pou fè respekte Dimanch, ki avèg sou rezilta ki pral swiv aksyon sa a. Yo pa wè yo frape dirèkteman kont libète relijye. Gen anpil moun ki pa janm konprann reklamasyon Saba Bib la ni fo fondasyon sou ki enstitisyon Dimanch lan chita. Nenpòt mouvman an favè lejislasyon relijye se an reyalite yon zak konsesyon anvè papote a, ki pandan anpil syèk pa janm sispann fè lagè kont libète konsyans. Obsevans Dimanch dwe egzistans li kòm yon sa yo rele enstitisyon kretyen a “mistè inikite a”; epi fè respekte l ap yon rekonesans de facto prensip ki se menm poto-mitan Romanis la. Lè nasyon nou an va rive renye prensip gouvènman pa li yo konsa, jouk li adopte yon lwa Dimanch, Pwotestantis la, nan zak sa a, ap bay men ak papote a; sa p ap anyen lòt pase bay lavi a tirani ki depi lontan t ap veye ak anpil anvi opòtinite pa li pou l ta sote ankò nan despotis aktif.”
“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.
“Mouvman Refòm Nasyonal la, pandan l ap egzèse pouvwa lejislasyon relijye a, lè l fin devlope nèt, ap montre menm entolerans ak menm opresyon ki te domine nan tan pase yo. Lè sa a, konsèy lèzòm yo te pran pou tèt yo prerogativ Divinite a, yo te kraze, anba pouvwa despotik yo, libète konsyans; epi prizon, ekzil, ak lanmò te swiv pou sila yo ki te opoze ak dikta yo. Si papis la oswa prensip li yo ta ankò resevwa fòs lalwa, dife pèsekisyon yo ap pran dife ankò kont sila yo ki pa vle sakrifye konsyans ak verite a devan erè popilè yo. Mal sa a prèske rive reyalize.”
“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?
«Lè Bondye ban nou limyè ki montre nou danje ki devan nou yo, ki jan nou ka rete san repwòch devan je Li si nou neglije fè tout efò ki nan pouvwa nou pou mete sa devan pèp la? Èske nou ka kontante nou pou nou kite yo rankontre gwo kestyon sa a san avètisman?»
“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.’
“Gen devan nou yon pèspektiv yon lit k ap kontinye, ak risk prizon, pèt byen, e menm lavi a menm, pou defann lwa Bondye a, ki vin anile pa lwa lèzòm yo. Nan sitiyasyon sa a, politik monn nan pral ankouraje yon soumisyon deyò ak lwa peyi a, pou dedomajman lapè ak amoni. E gen kèk ki pral menm ankouraje yon konduit konsa apati de Lekriti a: ‘Se pou tout nanm soumèt li bay pouvwa ki anwo yo…. Pouvwa ki egziste yo, se Bondye ki tabli yo.’”
“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.
“Men ki sa ki te konduit sèvitè Bondye yo nan tan lontan yo? Lè disip yo t ap preche Kris la, e Kris la kloure sou kwa a, apre rezirèksyon Li, otorite yo te bay yo lòd pou yo pa pale ankò ni pou yo pa anseye nan non Jezi. ‘Men Pyè ak Jan reponn yo, yo di: Si li dwat devan Bondye pou nou koute nou plis pase Bondye, se nou menm ki pou jije. Paske nou pa kapab pa pale bagay nou te wè ak bagay nou te tande yo.’ Yo te kontinye preche bon nouvèl sali a pa mwayen Kris la, e pisans Bondye te rann temwayaj sou mesaj la.” Testimonies, volim 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?”
Jijman Bondye yo prèt pou pwodui yon anviwònman nan domèn sosyal, ekonomik ak relijye Ozetazini, ki bay lojik pou chèf relijye yo kòmanse rele pou yon renesans nan moralite piblik, jan sa te prefigire nan ane 1880 yo ak 1890 yo, epi answit ankò nan istwa prezidan ki te make tan lafen an an 1989. “Yon gwo kriz ap tann pèp Bondye a. Yon kriz ap tann mond lan.” Sè White poze de kestyon: “Lè Bondye ban nou limyè ki montre nou danje ki devan nou yo, ki jan nou ka rete san repwòch devan je Li si nou neglije fè tout efò ki nan pouvwa nou pou mete sa devan pèp la? Èske nou ka satisfè pou kite yo rankontre kestyon enpòtan sa a san avètisman?”
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.
Ki limyè ki te genyen ki t ap montre danje ki devan nou yo, epi si pa t gen okenn limyè, ki jan yon Bondye ki gen lanmou ta ka rann pèp Li responsab dèske yo pa t prezante yon mesaj avètisman, si yo pa t janm tande mesaj avètisman sa a? Chè lektè, ou va rann kont pou limyè ki reprezante nan atik sa yo.
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.
Deskripsyon presi sou karakteristik pouvwa dragon Demokrat la, pouvwa fo pwofèt Repibliken an, pouvwa papal la, Islam ak legliz Advantis Laodise a, ansanm ak Izrayèl literal nan atik sa yo, pral konsidere kòm diskou rayisman pa pouvwa ki an plas yo; men se mesaj ki soti nan Pawòl Bondye a, ki tabli pa metodoloji liy sou liy, e liy sa yo ap rele byen fò ke jijman Bondye yo prèt pou ogmante epi vin pi souvan.
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.
Sou plan pwofetik, Kowalisyon Kretyen ki te reyini nan listwa jis anvan tan lafen an an 1989, gen yon aplikasyon ki pi enpòtan pase senpleman paralèl ak ane 1880 yo ak ane 1890 yo. Nan pasaj nou sot site nan men Sè White la, li idantifye espirityalis kòm youn nan de mwayen Satan pran lemonn an kaptif, epi apre sa li pase kèk mo pou l pale sou mirak li pral fè yo.
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.
Apre eleksyon 1988 la, sa vle di apre arive Christian Coalition la, te gen yon manifestasyon ekstraòdinè nan mirak satanik nan domèn dragon an, nan domèn bèt la, ak nan domèn fo pwofèt la. Li enpòtan pou mete fenomèn sa yo ann amoni kòrèkteman, paske yo prefigire arive Satan k ap pran aparans Kris la apre lwa dimanch ki pral vini byento Ozetazini.
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.
Nan domèn Katolik la, nan ane 1990 yo, lemonn te gade pandan aparisyon sa yo rele vyèj Mari a t ap fèt, ansanm ak mirak estati sen yo k ap senyen, mirak aparisyon nan syèl la, lapli petal flè k ap tonbe soti nan syèl san nyaj, ak lòt mirak satanik absid ankò. Pandan epòk sa yo, foul moun te fè pelerinaj pa dè milye soti toupatou sou latè, yo te rale antre nan sediksyon evènman sa yo te reyalize. Yo te ekri liv sou yo, jounalis te mennen ankèt, magazin tankou Time ak Newsweek te mete bagay sa yo sou premye paj yo.
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.
Nan domèn dragon an, estati endou peyi End yo te manifeste mirak satanik, lè estati yo t ap bwè ak kiyè oswa ak vè bwason ofrann yo te mete sou bouch estati yo. Fenomèn ki te kòmanse nan yon ti bouk ann End te gaye, tankou krapo peyi Lejip yo, atravè tout peyi a. Nouvèl televizyon BBC a te fè yon kòmantè sou fenomèn nan, epi kòm yon refleksyon an pasan, repòtè BBC ki te sou televizyon an te soulve kesyon an: “Mwen mande sa ki ta rive si demen nou ta ale nan Mize Lond lan epi nou ta ofri youn nan estati endou yo yon vè lèt?” Nouvèl aswè nan demen an te montre menm repòtè sa a nan Mize Lond lan, epi pandan kamera yo t ap filme, li te ofri gwo estati endou a yon vè lèt. Lè vè a te touche lèv estati a, lèt la te imedyatman vale anndan estati a.
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.
Nan espirityalis pwofesi Endyen Ameriken yo, bouf blan yo te rele “Miracle” la te fèt 20 dawout 1994, sou fèm Dave ak Valerie Heider toupre Janesville, Wisconsin. Miracle te fèt ak plim blan, e kèk moun te konsidere nesans li kòm akonplisman yon pwofesi Ameriken natif natal. Nan divès tradisyon Ameriken natif natal, nesans yon bouf blan konsidere kòm yon evènman sakre e enpòtan, ki senbolize inite, lapè, ak renouvèlman espirityèl. Miracle te atire anpil atansyon toupatou e li te vin tounen yon senbòl espwa ak siyifikasyon espirityèl pou anpil moun. Yo fè remonte pwofesi bouf blan an byen lwen nan tan, e yo asosye li dirèkteman ak relik ki pi sakre nan relijyon espirityalis Ameriken natif natal yo, paske se nan istwa inisyal bouf blan an yo te entwodui “lapèp sakre” a nan kilti a.
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.
An 1994, nan domèn fo pwofèt Pwotestantis aposta a, mouvman Ri Sen an, yo rele tou Benediksyon Toronto a, te kòmanse nan mwa janvye 1994 nan Legliz Toronto Airport Vineyard (kounye a yo rele Catch The Fire Toronto) nan Toronto, Ontario, Kanada. Se te pandan yon seri reyinyon revèy espirityèl pastè John ak Carol Arnott t ap dirije yo ke fenomèn ri enkontwolab la, ansanm ak lòt manifestasyon tankou tranbleman, kriye, ak tonbe atè, oswa imite bèt ak son bèt yo (souvan yo rele sa “yo touye nan Lespri a” oswa “sou nan Seyè a”), te kòmanse parèt pami kongregan yo.
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.
Yo te atribiye ri a ak lòt manifestasyon yo, dapre patisipan yo, a prezans ak travay Lespri Sen an, sa ki te mennen yo sèvi ak tèm “Ri Sen” pou dekri fenomèn nan. Reyinyon reveye espirityèl yo nan Toronto Airport Vineyard Church te atire atansyon ak vizitè ki te soti toupatou nan lemonn, sa ki te lakòz mouvman an gaye nan lòt legliz ak lòt kominote. Moun te vini soti toupatou nan lemonn pou fè eksperyans ri a, epi lè yo te retounen nan legliz pa yo, souvan legliz sa yo te kòmanse manifeste menm manifestasyon demonik yo.
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 te fonde Christian Broadcasting Network (CBN) an 1960. CBN te youn nan premye rezo televizyon ki te konsakre a pwogramasyon kretyen, epi li te jwe yon wòl enpòtan nan kwasans endistri difizyon kretyen an Ozetazini. Pandan ane yo, CBN elaji rive ak enfliyans li atravè televizyon, radyo, ak medya dijital, pou l vin youn nan pi gwo òganizasyon medya kretyen nan mond lan.
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.
Nan ane 1988, li te fonde Christian Coalition la, epi li te kandida pou prezidans Etazini. Kwayans li yo soti nan National Reform Movement ak Lord’s Day Alliance. Toude òganizasyon sa yo te kòmanse an 1888, epi yo te defann divès refòm sosyal ki baze sou prensip kretyen, tankou entèdiksyon alkòl, dwa vòt pou fanm, ak obsèvans Saba a (dimanch) kòm yon jou repo ak adorasyon. Mouvman an te enfliyanse pa Pwotestanism evanjelik e li t ap chèche etabli yon “nasyon kretyen” ki gide pa prensip biblik. Robertson te reprezante menm prensip ak National Reform Movement lan ansanm ak Lord’s Day Alliance la. Se poutèt sa, li te etabli Regent University tou.
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 te etabli Regent University an 1977, ann akò ak doktrin katolik la ke William Miller te opoze avèk anpil kouraj. Katolikis ansanm ak Pwotestantis aposta sèvi ak yon metodoloji biblik satanik ki, pami lòt fwi ki pa sen, pwodui kwayans ke pral gen mil ane lapè anvan Jezi retounen toutbon vre. Robertson kwè inivèsite pa li a fòme gason ak fanm pou yo vin sila yo ki pral dirije gouvènman mil ane Kris la pandan Milenyòm biblik la. Tèm “regent” lan vle di yon moun ki aji kòm reprezantan oswa depite pou yon chèf oswa yon monak ki pa nan peyi a.
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.
Anvan tan lafen an nan 1989, kòmanse omwen depi 1960, kontrepati modèn òganizasyon sa yo ki t ap pouse pou lejislasyon dimanch nan 1888 yo, te parèt nan listwa. Apre 1989, manifestasyon satanik te souke tout twa eleman domèn relijye dragon an, bèt la, ak fo pwofèt la. Jezi toujou idantifye fen yon bagay ak kòmansman yon bagay, epi 1989, “tan lafen an” nan vèsè karant nan Danyèl onz, kòmanse yon peryòd pwofetik ki fini nan lwa dimanch ki pral vini byento nan vèsè karant-yon. Lè lwa dimanch sa a rive, Satan parèt pou l “fè tèt li pase” pou Kris la, epi zak twonpri li ki kouwone tout lòt yo kòmanse, avèk mirak ak gerizon.
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.
Istwa ki kòmanse peryòd pwofetik sa a idantifye yon travay yon mouvman Pwotestan aposta ap fè, ki mennen nan lwa dimanch lan, bagay ki te gen prefigirasyon li an 1989, kòmansman peryòd sa a. An 1989, “miray” “rido an fè a” te tonbe, epi nan fen peryòd sa a “miray separasyon ant Legliz ak Leta a” tonbe. Kòmansman peryòd la make de premye prezidan pami uit dènye prezidan yo. Kòmansman an make papote a k ap venk lènmi li a, ateyis, nan Inyon Sovyetik la, epi dènye a make papote a k ap venk lènmi li a, Pwotestantis, nan Etazini yo. Kòmansman an idantifye premye nan uit prezidan sa yo (yon Repibliken) k ap mete men ak antikris pwofesi biblik la, epi fen an make dènye nan uit prezidan sa yo k ap mete men ak antikris pwofesi biblik la. Premye prezidan sa a konprann kòm moun ki te responsab pou fè miray la tonbe, epi dènye a se sila a ki pral bati miray la.
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.
Nan lane 1960, jiska lè tan lafen an an 1989, mouvman modèn Refòm Nasyonal la te kòmanse. Apre eleksyon an, mirak satanik yo te kòmanse. Anvan lwa dimanch lan, dènye manifestasyon refòmatè nasyonal yo pral leve tèt politik li ankò. Nan moman lwa dimanch lan, lè a rive pou travay mèvèy Satan yo. Anvan lwa dimanch lan, pa nesesite pwofetik, pral gen jijman ki pa sèlman retire pwosperite nasyonal Etazini yo, men jijman sa yo, pa nesesite pwofetik, ap bezwen tèlman sevè ak terib, ke lojik la tabli yon fason ki pèmèt moun ki nan dènye mouvman refòm nasyonal la, Nasyonalis Kretyen yo, idantifye rezon jijman sa yo kòm sitwayen ki ap pwofane sa yo rele Jou Seyè a.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
“Si notre peuple continue dans l’attitude d’indifférence où il s’est trouvé, Dieu ne peut répandre sur lui Son Esprit. Il n’est pas préparé à coopérer avec Lui. Il n’est pas éveillé à la situation et ne se rend pas compte du danger qui le menace. Il devrait ressentir maintenant, plus que jamais auparavant, son besoin de vigilance et d’action concertée. ”
“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.
“Travay patikilye twazyèm zanj lan pa t wè nan enpòtans li. Bondye te vle pèp Li a ta byen lwen devan pozisyon yo okipe jodi a. Men kounye a, lè lè a rive pou yo sote antre nan aksyon, yo gen preparasyon pou yo fè. Lè Refòmatè Nasyonal yo te kòmanse pouse mezi pou limite libète relijye, dirijan nou yo te dwe vijilan devan sitiyasyon an e yo te dwe travay avèk anpil seryezman pou kontrakare efò sa yo. Sa pa nan lòd Bondye dèske limyè a te kenbe lwen pèp nou an—verite prezan menm yo te bezwen pou tan sa a. Se pa tout minis nou yo ki ap bay mesaj twazyèm zanj lan ki vrèman konprann sa ki konstitye mesaj sa a. Mouvman Refòm Nasyonal la gen kèk ki te konsidere li kòm yon bagay ki tèlman pa enpòtan, yo pa t panse li nesesè pou yo bay li anpil atansyon, e yo menm te santi ke lè yo ta fè sa yo t ap bay tan a kestyon ki diferan de mesaj twazyèm zanj lan. Se pou Senyè a padone frè nou yo dèske yo te entèprete konsa mesaj menm pou tan sa a.”
“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.
Pèp la bezwen leve konsyans yo konsènan danje tan prezan an. Gadyen yo ap dòmi. Nou gen plizyè ane reta. Se pou chèf gadyen yo santi nesesite ijan pou yo veye sou tèt pa yo, pou yo pa pèdi opòtinite yo te resevwa pou yo wè danje yo.
“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.
“Si mesye ki alatèt yo nan konferans nou yo pa aksepte kounye a mesaj Bondye voye ba yo a, epi yo pa mete tèt yo ann amoni pou aji, legliz yo pral sibi yon gwo pèt. Lè gad la, lè li wè nepe a ap vini, fè twonpèt la bay yon son ki klè, pèp la toupatou sou liy lan ap repete avètisman an, epi tout moun ap gen opòtinite pou yo pare pou konfli a. Men, twò souvan lidè a rete ap ezite, tankou si li t ap di: ‘Annou pa prese twòp. Gendwa gen yon erè. Nou dwe veye pou nou pa leve yon fo alam.’ Ezitasyon ak ensètitid sa a menm, bò kote pa li, ap rele byen fò: ‘Lapè ak sekirite.’ Pa kite sa boulvèse nou. Pa pè. Yo fè kestyon amandman relijye sa a parèt pi gwo anpil pase sa sa mande. Tout ajitasyon sa a pral fini nèt.’ Konsa, an reyalite, li refize mesaj Bondye te voye a, epi avètisman ki te fèt pou souke legliz yo pa rive fè travay li. Twonpèt gad la pa bay yon son ki klè, epi pèp la pa prepare pou batay la. Se pou gad la pran prekosyon, pou, akoz ezitasyon ak reta li, nanm pa rete pou yo peri, epi pou yo pa mande san yo nan men li.
“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?
“Depi anpil ane nou t ap veye pou yon lwa dimanch ta vin adopte nan peyi nou an; epi kounye a, dèske mouvman an rive jis sou nou, nou poze kesyon sa a: Èske pèp nou an pral fè devwa li nan zafè sa a? Èske nou pa ka ede leve drapo a epi rele vin devan moun ki gen konsiderasyon pou dwa ak privilèj relijye yo? Lè a ap pwoche byen vit lè sila yo ki chwazi obeyi Bondye olye yo obeyi lèzòm pral santi men opresyon an. Èske, lè sa a, nou va dezonore Bondye lè nou rete an silans pandan yap pilonnen kòmandman sen Li yo anba pye?”
“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.
“Pandan mond pwotestan an, pa mwayen atitid li, ap fè konsesyon bay Wòm, annou leve pou n konprann sitiyasyon an epi pou n wè konfli ki devan nou an nan vrè dimansyon li. Se pou gad yo leve vwa yo kounye a, epi bay mesaj ki se verite prezan pou tan sa a. Annou montre pèp la kote nou ye nan istwa pwofetik la, epi chèche reveye lespri vrè pwotestantis la, pou nou fè mond lan pran konsyans valè privilèj libète relijye yo te jwi depi lontan.”
“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.
Bondye ap rele nou pou nou reveye, paske lafen an toupre. Chak lè k ap pase se yon lè aktivite nan lakou syèl la pou prepare yon pèp sou tè a pou jwe yon wòl nan gwo sèn yo ki pral byento louvri devan nou. Moman sa yo k ap pase, ki sanble gen ti valè konsa pou nou, chaje ak enterè etènèl. Y ap fòme desten nanm yo pou lavi etènèl oswa lanmò etènèl. Pawòl nou pwononse jodi a nan zòrèy pèp la, zèv n ap fè yo, lespri mesaj n ap pote a, va yon bon sant lavi pou lavi oswa lanmò pou lanmò.
“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.
“Frè m yo, èske nou rann nou kont ke pwòp delivrans nou, menm jan ak sò lòt nanm yo, depann de preparasyon n ap fè kounye a pou eprèv ki devan nou an? Èske nou gen entansite zel sa a, pyete ak devouman sa a, ki va fè nou kapab rete fèm lè opozisyon va leve kont nou? Si Bondye janm pale pa mwayen mwen, tan an ap vini lè y ap mennen nou devan konsèy, epi chak pozisyon verite nou kenbe a ap sibi yon kritik sevè. Tan ke anpil moun ap kite gaspiye kounye a ta dwe konsakre a misyon Bondye ban nou an, pou n prepare pou kriz k ap pwoche a.” Testimonies, volim 5, 714–716.