We ended the last article with the following paragraph:

Tulimalizia makala ya mwisho kwa aya ifuatayo:

“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.

“Uwezo wa kutenda miujiza unaodhihirishwa kwa njia ya uwasiliani-roho utatumia mvuto wake dhidi ya wale wanaochagua kumtii Mungu kuliko wanadamu. Mawasiliano yatokayo kwa hizo roho yatatangaza kwamba Mungu amewatuma ili kuwashawishi wale wanaoikataa Jumapili kuhusu kosa lao, yakithibitisha kwamba sheria za nchi zinapaswa kutiiwa kama sheria ya Mungu. Watalalamikia uovu mkuu uliomo duniani na kuunga mkono ushuhuda wa walimu wa dini kwamba hali iliyoporomoka ya maadili inasababishwa na kuvunjwa kwa utakatifu wa Jumapili. Kuu itakuwa hasira itakayochochewa dhidi ya wote wanaokataa kuikubali shuhuda yao.” Pambano Kuu, 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.

“Dini öğretmenlerin, ahlâkın yozlaşmış durumuna Pazar gününün kutsallığının çiğnenmesinin sebep olduğu yönündeki tanıklığı,” Amerika Birleşik Devletleri’nde güneşe tapınmanın zorla uygulatılmasına götüren tarihin bir işaret taşıdır. Amerikalı televanjelist ve Christian Broadcasting Network’ün (CBN) ve Christian Coalition’ın kurucusu Pat Robertson, 1988’de Cumhuriyetçi önseçimlerde Amerika Birleşik Devletleri Başkanlığına aday oldu. Robertson’ın kampanyası, muhafazakâr Hristiyan seçmenleri seferber etmeye ve kendi evanjelik inançlarıyla uyumlu toplumsal ve ahlâkî meseleleri savunmaya odaklandı. Sonun vaktinde, 1989’da, son sekiz başkandan ilkinin tarihçesinde, Christian Coalition’ın önderi ve kurucusu başkanlığa aday oldu. Reagan’ın başkanlık tarihi, son Cumhuriyetçi başkanın tarihinin bir örneğidir.

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.

Imanza z’Imana zigiye gutuma habaho imimerere isohoza umurongo wabanje wo mu gitabo cyitwa *The Great Controversy*, kandi ifitanye isano n’umurimo wa Christian Coalition. Christian Coalition yabayeho kugira ngo ikemure ibibazo by’imyifatire n’imibereho Sister White avuga ko bidashobora gukemurwa n’abafite ingoyi z’ubutegetsi mu maboko yabo. Christian Coalition, mu mateka ya Reagan, ihagarariye urug movement rumeze nkayo mu gihe cya vuba cyane. Mu buhanuzi, Christian Coalition yagereranyijwe na National Reform Movement mu gihe cy’akaga k’itegeko ryo ku Cyumweru kari gafitanye isano na Blair Bills mu myaka ya 1880 na 1890. National Reform Movement yashinzwe mu 1888, kandi Sister White yanditse by’umwihariko avugana kuri uwo mug movement mu nyandiko ze.

“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?

“Krisi enkulu ilindele abantu ba Nkulunkulu. Krisi ilindele umhlaba. Impi enkulu kakhulu kuzo zonke izikhathi isiseduze phambi kwethu. Izehlakalo esezedlule iminyaka engaphezu kwamashumi amane thina, ngegunya lezwi lesiprofetho, esamemezela ukuthi sezizayo, manje seziyenzeka phambi kwamehlo ethu. Kakade udaba lwesichibiyelo soMthethosisekelo esinciphisa inkululeko kanembeza selwethulwe kubameli besizwe. Udaba lokuphoqelela ukugcinwa kweSonto selube ngolwesizwe olunentshisekelo nokubaluleka. Sazi kahle ukuthi umphumela walokhu kuhamba uyoba yini. Kodwa sesikulungele yini lesi sigameko? Sigcwalise ngokwethembeka yini umsebenzi uNkulunkulu awuphathise wona wokuxwayisa abantu ngengozi ephambi kwabo?”

“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.

“Abanji ni benshi, ndetse no muri abo bafite uruhare muri uyu mugambi wo guhatira abantu kuruhuka ku Cyumweru, bahumye amaso ku ngaruka zizakurikiraho icyo gikorwa. Ntibabona yuko barimo gutera igitero ku bwisanzure bw’idini mu buryo butaziguye. Hari benshi batigeze basobanukirwa n’ibyo Isabato ya Bibiliya isaba n’umusingi w’ibinyoma ikigo cy’Icyumweru gishingiyeho. Umugambi uwo ari wo wose ushyigikira amategeko yerekeye idini, mu by’ukuri uba ari igikorwa cyo kwemera ubupapa, bwo mu bihe byinshi byagiye birwanya ubudacogora umudendezo w’umutimanama. Ukwizihiza Icyumweru kubaho kwako nk’ikigo cyitwa icya Gikristo kugikomora kuri “ibanga ry’ubugome;” kandi ugushyiraho itegeko ryabyo kuzaba ari ukwemera mu buryo bufatika amahame ari yo nkingi nyamukuru y’Ubukatolika bw’Abaroma. Igihe igihugu cyacu kizaba gihakanye gityo amahame y’ubutegetsi bwacyo ku buryo gishyiraho itegeko ry’Icyumweru, Ubuporotesitanti muri icyo gikorwa buzafatanya n’ubupapa; kandi ibyo nta kindi bizaba ari uguhesha ubugingo ubutegetsi bw’igitugu bwari bumaze igihe kirekire butegereje n’ishyaka ryinshi akanya ko kongera kwaduka mu butegetsi bw’igitugu bukora.”

“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.

“National Reform” vugha, dini sheria ghanshi nguvu kughalisha, luno luva lwose lwatumbuka, lukamonikisa kutovumilia na ukandamizaji uhuo uhuo ughwa tawala mu nyakati sha kale. Mu ilya nyakati, mabaraza gha wanadamu ghikalyega haki sha Uungu, ghikandamiza pasi pa nguvu shao sha kiimla uhuru wa dhamiri; na kufungwa, kufukuzwa, na kifo fikaghakongana na bhala bhose bhāghakananga amri shao. Anga upapa, au misingi yakwe, vikaletwa tena mu nguvu kwa njia ya sheria, mioto ya mateso yikawashwa tena dhidi ya bhala bhose bhātatila kutoa dhabihu dhamiri na kweli kwa kuheshimu makosa gha watu wengi. Uovu ghuno ghuli karibu sana kutimia.

“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?

“Ku Nzambi u beto me pesa nsemo yina ke monisa beto makasi ya bangolo yina kele na ntwala na beto, wapi mutindu beto lenda telama ya vedila na meso na Yandi kana beto me zimbana kusadila ngolo nyonso yina kele na lenda na beto sambu na kunata yo na ntwala ya bantu? Beto lenda kusepela na kutika bo kukutana na diambu yai ya nene mingi kukonda kupesa bo nkwebolo ve?

“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.’

“Kutwina ithemba lili phambi kwitu lya kulutela kwa kulwana oku ku za kuendelea, nashyo kungaba n’ukubiwilwa mw’ijela, ukutaya ibyuma, kandi no kutaya ubumi ubwene, kugira ngo turwanire itegeko lya Mungu, iryo amategeko y’abantu ahindura ubusa. Muri iki kibazo, ubuhanga bw’isi buzotwosha kwemera ku buryo bwo hanze amategeko y’ihugu, ku bw’amahoro n’ubwumvikane. Kandi hari bamwe bazoshika no gusunikira inzira nk’iyo bivanye n’Ivyanditswe: ‘Umutima wose nuyoboke abategetsi bakuru…. Kuko abari mu butware bashizweho na Mungu.’”

“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.

“Ariko se ni iyihe nzira abagaragu b’Imana banyuzemo mu bihe byahise? Igihe abigishwa babwirizaga Kristo, na we wabambwe ku musaraba, nyuma yo kuzuka kwe, abatware babategetse kutongera kuvuga habe no kwigisha mu izina rya Yesu. ‘Ariko Petero na Yohana barabasubiza bati: Niba ari byo imbere y’Imana kubumvira kuruta Imana, nimubyigenzurire. Kuko twe tudashobora kudaceceka ku byo twabonye kandi twumvise.’ Bakomeje kubwiriza ubutumwa bwiza bw’agakiza bubonerwa muri Kristo, kandi imbaraga z’Imana zashingiye intahe ubwo butumwa.” 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?”

دادپەروەرییەکانی خودا لە ئێستادا لە سەرەتاى ئەوەدان کە لە ناو وڵاتە یەکگرتووەکاندا ژینگەیەکی کۆمەڵایەتی و ئابووری و ئایینی دروست بکەن، کە هۆکار و لۆژیکی ئەوە پەیدا دەکات بۆ ئەوەی ڕێبەرانى ئایینی دەست بە بانگەوازکردن بکەن بۆ ژیانەوەیەکی ئەخلاقیی گشتی، وەک لە هەشتاکانی سەدەی نۆزدە و نەوەدەکانی هەمان سەدەدا نموونەکرابوو، و پاشان دیسان لە مێژووی ئەو سەرۆکەدا کە لە ساڵی 1989 کاتی کۆتایی نیشان کرد. “قەیرانێکی گەورە چاوەڕێی گەلی خودا دەکات. قەیرانێک چاوەڕێی جیهان دەکات.” خوشک وایت دوو پرسیار دەکات: “کاتێک خودا ڕووناکیی خۆی پێداوین کە مەترسییەکانی پێش ڕوومان نیشان دەدات، چۆن دەتوانین لە بینینی ئەودا بێتاوان بمێنین ئەگەر هەموو هەوڵێکی لە تواناماندایە لە پێناوی گەیاندنی ئەوە بۆ خەڵک بەکار نەهێنین؟ ئایا دەتوانین دڵخۆش بین بەوەی وازیان لێبهێنین تاکو بێ ئاگادارکردنەوە ڕووبەڕووی ئەم بابەتە زۆر گرنگە ببنەوە؟”

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.

Ni nuru gani imekuwapo ikionyesha hatari zilizo mbele yetu, na ikiwa hakukuwa na nuru, Mungu wa upendo angewezaje kuwawajibisha watu Wake kwa kutokutoa ujumbe wa onyo, kama hawakuwahi kuusikia ujumbe huo wa onyo? Msomaji mpendwa, utawajibishwa kwa nuru iliyowakilishwa na makala hizi.

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.

Nguvu ya joka la Democrat, nguvu ya nabii wa uongo ya Republican, nguvu ya upapa, Uislamu, na kanisa la Waadventista wa Laodikia, pamoja na Israeli halisi katika makala hizi, maelezo mahsusi ya tabia zao yatahesabiwa kuwa hotuba ya chuki na wenye mamlaka; lakini hayo ni ujumbe utokao katika Neno la Mungu, uliothibitishwa kwa mbinu ya mstari juu ya mstari, na mistari hiyo inapaza sauti kwamba hukumu za Mungu zinakaribia kuongezeka na kuzidi kwa marudio.

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.

Kimuujiza kibiina kya Bakurisita ekyakuŋŋaanira mu byafaayo mu kiseera ekyaakulembera katono obudde bw’enkomerero mu 1989, kirina okukozesebwa okusinga obukulu okusinga obufaananyi bwokka n’emyaka gya 1880 ne 1890. Mu kitundu kye twakakasa okuva eri Mwannyinaffe White, ayawula obulogo bw’emyoyo ng’emu ku nguudo bbiri Sitaani z’akozesa okunyaga ensi, era oluvannyuma n’ayogera ebigambo ebimu ku byamagero by’alikola.

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.

1988년의 선거 이후, 곧 기독교 연합의 도래 이후에, 용의 영역과 짐승의 영역과 거짓 선지자의 영역에서 사탄적 기적들의 엄청난 현현이 있었다. 이러한 현상들을 올바르게 정렬해 두는 것은 중요하니, 이는 미국에서 곧 도래할 일요일 법 이후에 사탄이 그리스도를 가장하여 나타날 도래를 예표하기 때문이다.

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.

Katolîsîzm alanında, 1990’lı yıllarda dünya, sözde bakire Meryem’in zuhur edişlerini; buna eşlik eden, aziz heykellerinin kanaması mucizelerini, gökte görülen zuhur mucizelerini, bulutsuz göklerden çiçek yapraklarının yağmasını ve buna benzer başka saçma şeytanî mucizeleri seyretti. O dönemlerde, dünyanın her yanından binlerce kişinin hac yolculukları kitleler halinde gerçekleştirildi; bu olayların meydana getirdiği aldanışlara kapıldılar. Bunlar hakkında kitaplar yazıldı, gazeteciler incelemelerde bulundu, Time ve Newsweek gibi dergiler bu şeyleri kapak sayfalarında yayımladı.

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.

Nguni yamutwe gwa lusato, ebifaananyi by’Abahindu eby’e Buyindi byalabikizanga ebyamagero ebya Sitaani, ng’ebifaananyi bino binywa ebijiiko oba ebikopo eby’ebiweebwayo eby’okunywa ebyateekebwanga ku mimwa gy’ebifaananyi. Ekyewuunyo kino ekyatandikira mu kyalo ekitono ekimu mu Buyindi kyasaasaanira, ng’ebikere eby’e Misiri bwe byasaasaanira, mu ggwanga lyonna. Amawulire ga ku ttivvi aga BBC gaakola okwanjula ku kyewuunyo ekyo, era ng’akakomekkereza, omuwandiisi w’amawulire wa BBC ku ttivvi n’asitula ekibuuzo nti, “Neewuunya kyandibadde kitya singa enkya twagenda mu Kkumbiro ly’Ebintu eby’Edda ery’e London ne tuwa ekimu ku bifaananyi by’Abahindu ekikopo ky’amata?” Amawulire g’olweggulo ag’olunaku olwaddako gaalaga omuwandiisi w’amawulire oyo yennyini mu Kkumbiro ly’Ebintu eby’Edda ery’e London, era kamera bwe zaali zikyagenda mu maaso okukwata, n’awa ekifaananyi ekinene eky’Abahindu ekikopo ky’amata. Ekikopo bwe kyakoma ku mimwa gy’ekifaananyi, amata ago ne gasikirwa mangu ddala ne gayingira mu kifaananyi.

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.

لە ناو ڕۆحباوەڕیی پێشبینییەکانی ئەمریکییە ڕەسەنەکاندا، گا مەیشی سپییەکەی ناسراو بە “Miracle” لە 20ی ئاب 1994 لە کێڵگەی Dave و Valerie Heider لە نزیک Janesville، Wisconsin، لەدایک بوو. Miracle بە پۆستی سپی لەدایک بوو، و لەدایکبوونی ئەو لەلایەن هەندێکەوە بە جێبەجێبوونی پێشبینییەکی ئەمریکییە ڕەسەنەکان هەژمار کرا. لە جۆراوجۆر نەریتەکانی ئەمریکییە ڕەسەنەکاندا، لەدایکبوونی گا مەیشێکی سپی وەک ڕووداوێکی پیرۆز و گرنگ دەبینرێت، کە یەکگرتوویی، ئاشتی، و نوێبوونەوەی ڕۆحیی نیشان دەدات. Miracle سەرنجێکی بڵاوبووەوەی بەدەست هێنا و بۆ زۆر کەس بووە هێمایەکی هیوا و مانایەکی ڕۆحی. پێشبینیی گا مەیشی سپی دەگەڕێندرێتەوە بۆ سەرچاوەی خۆی، و بە ڕاستەوخۆ پەیوەستە بە پیرۆزترین یادگارەی ئایینی ڕۆحباوەڕانەی ئەمریکییە ڕەسەنەکان؛ چونکە لە چیرۆکی سەرەتاییی گا مەیشی سپیدا بوو کە “piece pipe” بۆ یەکەم جار هاتە ناو ئەو کولتوورە.

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.

Mu mwaka wa 1994, mu bwami bw’umuhanuzi w’ibinyoma bw’Abaporotesitanti bateshutse, hatangiye urugendo rwiswe Holy Laughter, ruzwi kandi nka Toronto Blessing. Rwatangiye muri Mutarama 1994 ku rusengero rwa Toronto Airport Vineyard Church (ubu ruzwi nka Catch The Fire Toronto) i Toronto, Ontario, muri Kanada. Byabereye mu ruhererekane rw’amateraniro y’ububyutse yayoborwaga n’abashumba John na Carol Arnott, aho hatangiye kugaragara muri bamwe mu bari bateranye ikintu cyo guseka bidacungwa, hamwe n’ibindi bimenyetso nko kunyeganyega, kurira, no kugwa hasi, cyangwa kwigana inyamaswa n’amajwi yazo (akenshi byitwaga “kwicwa n’Umwuka” cyangwa “gusinda mu Mwami”).

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.

Ukuhleka nezinye izibonakaliso kwathiwa ngabahlanganyeli kubangelwa ubukhona nomsebenzi kaMoya oNgcwele, okwaholela ekusetshenzisweni kwegama elithi “Ukuhleka OkuNgcwele” ukuchaza lesi senzakalo. Imihlangano yemvuselelo eToronto Airport Vineyard Church yadonsa ukunakwa nezivakashi ezivela emhlabeni wonke, okwaholela ekusabalaleni kwalolu hlelo kwamanye amabandla nasemiphakathini. Abantu beza bevela emhlabeni wonke bezofakaza lokhu kuhleka, futhi lapho sebebuyela emabandleni abo asekhaya, lawo mabandla ayevame ukuqala ukubonakalisa lezo zibonakaliso ezifanayo zamademoni.

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 akasimbula Christian Broadcasting Network (CBN) mu 1960. CBN yāli omu ku mikutu gy’okubunyisa ku ttivvi egyasooka okuweereza ddala enteekateeka ez’Ekikristaayo, era yakola omulimu omukulu ennyo mu kukula kw’amakolero g’okubunyisa eby’Ekikristaayo mu United States. Mu myaka egyaddirira, CBN yagaziya nnyo okutuuka kwayo n’obuyinza bwayo okuyita mu ttivvi, leediyo, n’emikutu gya digito, n’efuuka ekimu ku bibiina by’emikutu gy’amawulire ag’Ekikristaayo ebisinga obunene mu nsi.

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.

Mu 1988, yashinze Christian Coalition kandi yiyamamarije kuba perezida wa Leta Zunze Ubumwe za Amerika. Imyizerere ye ishamikiye ku National Reform Movement no ku Lord’s Day Alliance. Ibyo bigo byombi byatangiye mu 1888, kandi byaharaniraga ivugurura ritandukanye ry’imibereho rishingiye ku mahame ya Gikristo, harimo kubuza inzoga, guharanira uburenganzira bw’abagore bwo gutora, no kwizihiza Isabato (Ku Cyumweru) nk’umunsi w’ikiruhuko n’uwo kuramya. Uwo muryango washibukaga ku Buporotesitanti bw’ivugabutumwa kandi washakaga gushyiraho “igihugu cya Gikristo” kiyoborwa n’amahame ya Bibiliya. Robertson yagereranyaga ayo mahame nyene nk’ayahagararirwaga na National Reform Movement hamwe na Lord’s Day Alliance. Ni co gituma yashinze kandi 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, William Miller’ın cesaretle karşı çıktığı Katolik doktriniyle uyum içinde, 1977 yılında Regent University’yi kurdu. Katoliklik ve irtidat etmiş Protestanlık, kutsanmamış başka meyvelerinin yanı sıra, İsa gerçekten dönmeden önce bin yıllık bir barış dönemi olacağı inancını üreten, şeytanî bir Kutsal Kitap yorum yöntemini kullanır. Robertson, üniversitesinin erkekleri ve kadınları, Mesih’in Kutsal Kitap’ta bildirilen Bin Yıllık Egemenliği sırasında O’nun bin yıllık yönetimini yürütecek kişiler olarak yetiştirdiğine inanmaktadır. “Regent” terimi, ülke dışında bulunan bir hükümdar ya da monark adına temsilci veya vekil olarak hareket eden kimse anlamına gelir.

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.

Kabla ya wakati wa mwisho katika mwaka wa 1989, kuanzia angalau mwaka wa 1960, wenzao wa kisasa wa mashirika yale yaliyokuwa yakisukuma sheria ya Jumapili mwaka wa 1888 waliingia katika historia. Baada ya 1989, madhihirisho ya kishetani yaliitikisa vipengele vyote vitatu vya ulimwengu wa kidini wa yule joka, na mnyama, na nabii wa uongo. Yesu daima hutambulisha mwisho wa jambo pamoja na mwanzo wa jambo, na 1989, “wakati wa mwisho” katika aya ya arobaini ya Danieli kumi na moja, huanzisha kipindi cha kiunabii kinachoishia katika sheria ya Jumapili iliyo karibu kuja ya aya ya arobaini na moja. Wakati sheria hiyo ya Jumapili itakapowasili, Shetani huonekana “kujifanya” kuwa Kristo, na tendo lake la kilele la udanganyifu huanza, likifuatana na miujiza na uponyaji.

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.

داستانا کە بەشدار دەبێت لەو ماوە پێشبینییەدا، کارێکی بزوتنەوەی پرۆتستانتییەکی مرتەد دیاری دەکات کە بە یاسای یەکشەممە دەگەیەنێت؛ ئەو یاسایەی کە لە ساڵی 1989 ـدا، سەرەتای ئەو ماوەیە، وێنەی پێشووی بوو. لە ساڵی 1989 ـدا، «دیوار»ی «پەردەی ئاسنین» ڕووخا، و لە کۆتایی ئەم ماوەیەدا «دیواری جیابوونەوەی کلیسا و دەوڵەت» ڕووخات. سەرەتای ئەو ماوەیە دوو سەرۆکی یەکەمی لە هەشت سەرۆکی کۆتایی نیشان دەدات. سەرەتاکە پاپایەتی وەک زاڵبوون بەسەر دوژمنی بێ‌باوەڕی خۆی لە یەکێتیی سۆڤیەت نیشان دەدات، و دواهەمیش وەک زاڵبوونی پاپایەتی بەسەر دوژمنی پرۆتستانتیزمەکەی لە ویلایەتە یەکگرتووەکان نیشان دەدات. سەرەتاکە یەکەمین لەو هەشت سەرۆکە دیاری دەکات (کۆمارییەک)، کە دەستی لەگەڵ دژە‌مەسیحی پێشبینیی ئینجیل یەک دەخات، و کۆتاییەکەش دواهەمین لەو هەشت سەرۆکە نیشان دەدات کە دەستی لەگەڵ دژە‌مەسیحی پێشبینیی ئینجیل یەک دەخات. ئەو یەکەمین سەرۆکە بەوە دەناسێندرێت کە بەرپرسیار بووە لە ڕووخاندنی دیوارەکە، و ئەو دواهەمینەش ئەوەیە کە دیوارەکە بنیاد دەنێت.

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.

Mu mwaka wa 1960, kugeza ku gihe cy’imperuka mu 1989, ni bwo Umuryango wa Kivugurura cy’Igihugu wa none watangiye. Nyuma y’amatora, ibitangaza bya satani byatangiye. Mbere y’itegeko ryo ku cyumweru, ukwigaragaza kwa nyuma kw’abavugurura b’igihugu kuzongera kuzamura umutwe wabyo wa politiki. Ku gihe cy’itegeko ryo ku cyumweru, igihe kizaba kigeze cy’imirimo itangaje ya Satani. Mbere y’itegeko ryo ku cyumweru, ku bw’ingenzi bw’ubuhanuzi, hagomba kubanza kubaho imanza zitavanaho gusa ubukire bw’igihugu bwa Leta Zunze Ubumwe za Amerika, ahubwo izo manza, ku bw’ingenzi bw’ubuhanuzi, zigomba kuba zikaze kandi ziteye ubwoba ku buryo urujyano rw’imitekerereze rushyirwaho rutuma abari mu mutwe wa nyuma w’ivugurura ry’igihugu, ari bo Christian Nationalists, bashobora kwerekana impamvu y’izo manza ko ari abaturage basuzugura icyo bo bita Umunsi w’Umwami.

We will continue this study in the next article.

ئەم توێژینەوەیە لە وتارەی داهاتوودا بەردەوام دەکەین.

“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.

“Ishe ulkyo ku vangli mi limbi limbi vahe na, Mungu kawezesha kumwagra Roho Wake ju yao. Vehe vejiandaya kutenda kazi pamoja na Yeye. Vehe havaamkika kwa hali hiyo, tena havitambui hatari inayotishia. Sasa yapaswa wahisi, kama kamwe kabla, hitaji lao la kukesha na la kutenda kwa umoja.”

“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.

“Ìròyìn ìyàsọ́tọ̀ iṣẹ́ àrà ọ̀tọ̀ ti áńgẹ́lì kẹta kò tíì hàn gẹ́gẹ́ bí ó ti yẹ nínú ìtóbi rẹ̀. Ọlọ́run fẹ́ kí àwọn ènìyàn Rẹ̀ wà níwájú jìnà sí ipò tí wọ́n wà lónìí. Ṣùgbọ́n ní báyìí, nígbà tí àkókò ti dé fún wọn láti dìde sí ìṣe, wọ́n ṣì ní ìmúrasílẹ̀ láti ṣe. Nígbà tí àwọn Onítúnṣe Orílẹ̀-èdè bẹ̀rẹ̀ sí í tẹnu mọ́ àwọn ìgbésẹ̀ láti fi dín òmìnira ẹ̀sìn kù, àwọn aṣáájú wa yẹ kí wọ́n ti mọ ìpo náà dáadáa, kí wọ́n sì ti fi tọkàntọkàn ṣiṣẹ́ láti dènà àwọn ìsapá wọ̀nyí. Kò sí nínú ètò Ọlọ́run pé a pa ìmọ́lẹ̀ mọ́ kúrò lọ́dọ̀ àwọn ènìyàn wa—ìyẹn òtítọ́ àsìkò yìí gan-an tí wọ́n nílò fún àkókò yìí. Kì í ṣe gbogbo àwọn ìránṣẹ́ wa tí ń fi ìròyìn áńgẹ́lì kẹta hàn lóye gidi ohun tí ó jẹ́ ìròyìn náà. Àwọn kan ti ka ìṣísẹ̀ Onítúnṣe Orílẹ̀-èdè sí ohun tí kò ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí wọ́n kò fi rò pé ó ṣe dandan láti fiyè sí i púpọ̀, tí wọ́n sì tiẹ̀ ní ìmọ̀lára pé ní ṣíṣe bẹ́ẹ̀, àwọn ń fi àkókò wọn ṣòfò lórí àwọn ọ̀ràn tí yàtọ̀ sí ìròyìn áńgẹ́lì kẹta. Kí Oluwa dárí ji àwọn ará wa fún bí wọ́n ṣe túmọ̀ ìròyìn pàtàkì fún àkókò yìí ní ọ̀nà bẹ́ẹ̀.”

“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.

Abandu bakeneye gukangurwa ku byerekeye akaga k’iki gihe cya none. Abarinzi basinziriye. Dusigaye inyuma imyaka myinshi. Reka abarinzi bakuru bumve ko ari ngombwa byihutirwa kwirinda ubwabo, kugira ngo batabura uburyo bahawe bwo kubona izo kaga.

“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.

“Nihakani nĩ arũme arĩa matongoria ma mikutano-inĩ yaitũ matikũnyitĩra rĩu ujumbe ũrĩa maratumĩrwo nĩ Ngai, na maingie mũno mũrongo-inĩ wa gwĩka wĩra, makanitha nĩmakĩona gũthũũka kunene. Hĩndĩ ĩrĩa mũrũri wa nyũmba ya ũrũrĩri, oonaga rũhiũ rũgĩĩka, akũhũũra kagombe na mwarirĩko ũrĩa ũmenyekanĩte wega, andũ othe a mũrongo-inĩ nĩmakĩigua mwatĩro ũcio na makĩũgoranĩria, na othe makĩheo mũhianĩro wa kwĩhaarĩria nĩ ũndũ wa mbaara. No hĩndĩ nyingĩ mũtongoria nĩeimĩte na gũtĩrĩ mũgambo wa gũkĩra, aiganĩte ta arĩkuuga atĩrĩ: ‘Tũtikĩhe hĩndĩ na ũnene mũno. No nginya gũkorwo na mahĩtia. No nginya tũhote kwĩhoya nĩguo tũtigacokie mwatĩro wa maheeni.’ O na gũtĩrĩ kũmanya na gũteithia kwake nĩgũkũhaana ta kũrĩa gũkũrĩrwo atĩrĩ: ‘Thayũ na ũũgĩ.’ Mũtikĩhurũke. Mũtikĩtigĩrĩke. Mambo maya ma ihindũra rĩa kĩrĩsito rĩa ndagĩrĩro ya dini nĩmakorwo makarĩrĩtio mũno gũkĩra ũrĩa kwagĩrĩirwo. Gũcokio gũku kwothe nĩgũkahehera.’ Na ũguo nĩagĩkĩra kũgana atĩ ũhoro ũrĩa watumwo kuuma kwa Ngai ti wa ma, na mwatĩro ũrĩa warongoretwo nĩguo ũhũgũrie makanitha ndũgĩkora wĩra waguo. Kagombe ka mũrũri wa nyũmba ya ũrũrĩri ndagĩa mwarirĩko ũrĩa ũmenyekanĩte wega, na andũ matikwĩhaarĩria nĩ ũndũ wa mbaara. Reke mũrũri wa nyũmba ya ũrũrĩri eyĩrĩre, nĩguo nĩ ũndũ wa gũtĩrĩ gũtuĩka na gũtũũra hamwe agakehwo, ngoro ci andũ ciatigwo gũkua, na thakame yao ĩrĩhwo kuuma guoko gwake.”

“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?

“Em gelek salan de li welatê xwe de li benda yasayekê ya Yekşemê bûn ku were pejirandin; û niha ku ev tevger rast li ser me hatiye, em dipirsin: Ma gelê me dê di vê mijarê de erkê xwe bike? Ma em nikarin di bilindkirina alayê de û di bangkirina wan kesan de ku ji bo maf û îmtiyazên xwe yên olî hurmetek hene, alîkarî bikin? Dem bi lez nêz dibe ku ew kesên ku hildibijêrin ji mirov zêdetir guh bidin Xwedê, dê têk bibin ku destê zordariyê hîs bikin. Ma em ê hingê bi bêdeng mayînê Xwedê bêhurmet bikin, dema ku emirên wî yên pîroz têne bin lingan de?”

“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.

“Protestantinyi ku isi, ku imihagararire ya ryo, ziri guha i Roma imyemere, reka dukanguke kugira ngo dusobanukirwe n’iyi mimerere kandi turebere urugamba ruri imbere yacu mu buryo rufite by’ukuri. Abarinzi nibarangurure ijwi ryabo ubu kandi batange ubutumwa ari ukuri kw’iki gihe kuri iki gihe. Niturangire abantu aho tugeze mu mateka y’ubuhanuzi kandi dushake gukangura umwuka wa Protestantizimu nyakuri, dukangurira isi kumenya agaciro k’uburenganzira bw’umudendezo wo gusenga bamaze igihe kirekire bishimira.”

“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.

“Xwedê bang li me dike ku em hişyar bibin, çimkî dawî nêzîk e. Her saetek ku derbas dibe, di hewşên asmanî de demeke çalakiyê ye ji bo amadekirina miletekî li ser erdê ku di dîmenên mezin de, yên ku di demeke kurt de li ser me vebibin, rolekê bilîzin. Ev demên derbasdibin, yên ku ji bo me wisa dîyar dibin ku qasî tiştekî biçûk nirx nebin, bi berjewendiyên ebedî giran in. Ew qederê giyanan ji bo jiyana herheyî an mirina ebedî şêwe dikin. Gotinên ku em îro di guhên gel de dibêjin, karên ku em dikin, ruhê peyamê ku em hildidin, yan bîhna jiyanê dê bin ji bo jiyanê, yan jî bîhna mirinê ji bo mirinê.”

“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.

“Banyang’u, mwine mwamanya mbu upulusho wenu mwine, pamo na hatima ya roho zya bandi, uligemeeye pa maandalizi go mukola ino kwa ajili ya jaribu lili mbere yetu? Muli nu bidii iyo yakwe nguvu, uchaji-Mungu nu kujitoa kuko, kwakuti muyeze kwimilila pantu upinzani ukaletwa juu yenu? Nka Mungu ahanena kwa njila yangu hata siku moja, wakati ukaleta pantu mukaletwa mbere ya mabaraza, na kila msimamo wa kweli gwo mushikile ukakosolwa kwa ukali mukulu. Wakati gwo bengi sasa balesha upotee bure wafaa kutolewa kwa jukumu lila Mungu atupile la kujiandaa kwa ajili ya shida ikwejile.” Testimonies, volume 5, 714–716.