We ended the last article with the following paragraph:

Tamaliza makala iliyopita 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.

“Simba ya kufanya miujiza inayodhihirishwa kupitia ushirikina wa kiroho itatumia mvuto wake dhidi ya wale wanaochagua kumtii Mungu kuliko wanadamu. Mawasiliano yatokayo kwa roho yatatangaza kwamba Mungu amewatuma ili kuwathibitishia wale wanaoikataa Jumapili kwamba wamekosea, yakisisitiza kwamba sheria za nchi zinapaswa kutiiwa kama sheria ya Mungu. Wataomboleza juu ya uovu mkuu uliomo ulimwenguni na kuunga mkono ushuhuda wa walimu wa dini kwamba hali iliyoporomoka ya maadili imesababishwa na kuvunjwa kwa utakatifu wa Jumapili. Kuu itakuwa ghadhabu itakayochochewa dhidi ya wote wanaokataa kuupokea ushuhuda wao.” 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.

“Ushuhuda wa walimu wa dini kwamba hali iliyoshushwa ya maadili inasababishwa na kuvunjwa kwa utakatifu wa Jumapili,” ni alama ya njia ya historia inayoongoza kwenye utekelezwaji wa ibada ya jua nchini Marekani. Pat Robertson, mwinjilisti wa televisheni wa Marekani na mwanzilishi wa Christian Broadcasting Network (CBN) na Christian Coalition, aligombea urais wa Marekani katika mchujo wa Chama cha Republican mwaka 1988. Kampeni ya Robertson ililenga kuhamasisha wapigakura Wakristo wahafidhina na kutetea masuala ya kijamii na ya kimaadili yaliyopatana na imani zake za kiinjili. Wakati wa mwisho katika mwaka 1989, katika historia ya yule wa kwanza wa marais wanane wa mwisho, kiongozi na mwanzilishi wa Christian Coalition aligombea urais. Historia ya urais wa Reagan, ni mfano wa historia ya rais wa mwisho wa Republican.

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.

Kutongwa kwaMwari kwava kuda kubudisa mamiriro ezvinhu anozadzisa ndima yapfuura inobva mu The Great Controversy, uye ayo anoenderana nebasa reChristian Coalition. Christian Coalition yakavapo kuti igadzirise matambudziko ehunhu nemagariro ayo Sista White anoratidza kuti haagadzirisiki navaya vakabata tambo dzehurumende. Christian Coalition, munhoroondo yaReagan, inomirira kufamba kwakafanana kuri munguva iri pedyo zvikuru. Mukuprofita, Christian Coalition yakafanofananidzirwa neNational Reform Movement panguva yedambudziko remutemo weSvondo rakanga rakabatana neBlair Bills muma1880 nema1890. National Reform Movement yakaumbwa muna 1888, uye Sista White akanyatsotaura pamusoro pesangano iroro muzvinyorwa zvake.

“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?

“Dambudziko guru rakamirira vanhu vaMwari. Dambudziko rakamirira nyika. Kurwisana kukuru zvikuru kwamazera ose kwava pedyo chaizvo pamberi pedu. Zviitiko zvatakava tichizivisa, kwenguva inopfuura makore makumi mana, nesimba reshoko rechiporofita kuti zvainge zvava kuda kuuya, zvino zvava kuitika pamberi pameso edu. Kwatove nekukurudzirwa kuvamitemi venyika nyaya yokuvandudzwa kweBumbiro reMitemo kuitira kudzora rusununguko rwehana. Nyaya yokumanikidza kucherechedzwa kweSvondo yava chinhu chinofadza nyika yose uye chine kukosha kukuru. Tinoziva zvakanaka kwazvo kuti mugumisiro wesangano iri uchava wei. Asi takagadzirira here kusangana nenyaya iyi? Takanyatsobudisa nokutendeka here basa ratakapiwa naMwari rokuyambira vanhu pamusoro pengozi iri pamberi pavo?”

“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.

“Vazhinji, kusanganisira vaya vari kuita basa iri rokumanikidza kuchengetwa kweSvondo, vakapofumadzwa pamusoro pemigumisiro ichatevera chiito ichi. Havaoni kuti vari kurova zvakananga rusununguko rwechitendero. Vazhinji varipo vasina kumbonzwisisa zvinodikanwa zveSabata reBhaibheri uye hwaro hwenhema hwakamiswa pamusoro pahwo tsika yeSvondo. Kufamba kupi nokupi kunotsigira mitemo yezvokunamata, muchokwadi, chiito chokuregerera upapa, uhwo hwakarwa nokutsungirira kwemakore mazhinji kwazvo pamusoro perusununguko rwehana. Kuchengetwa kweSvondo kune kuvapo kwako sechinonzi sangano rechiKristu kubva ku“chakavanzika chokusateerera mutemo”; uye kumanikidzirwa kwako kuchava kubvuma kuri pachena kwemisimboti iri ibwe repakona reRoma. Kana nyika yedu ikazosvika pakuramba saizvozvo misimboti yehurumende yayo zvokuti inogadza mutemo weSvondo, chiPurotesitendi muchiito ichi chichabatana neupapa; hazvizovi chimwe chinhu kunze kwokupa upenyu kuhudzvanyiriri hwakagara kwenguva refu huchitarisira nechido mukana hwahwo kuti humukezve huchipinda muudzvanyiriri hunoshanda.”

“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 movement, iri kushandisa simba remitemo yechitendero, kana yazokura zvizere, icharatidza kusashivirira nekudzvinyirira kwakafanana nezvakamboitwa munguva dzakapfuura. Makanzuru evanhu panguva iyoyo akazvitora ropafadzo dzaMwari, achipwanya rusununguko rwehana pasi pesimba rawo rehudzvanyiriri; uye kusungwa mutirongo, kudzingwa munyika, nerufu zvakatevera kune avo vaipikisa zvairayira. Kana upapa kana misimboti yaro zvikaiswazve musimba kubudikidza nemutemo, moto yekutambudza ichabatidzwazve pamusoro peavo vasingazobairi hana nechokwadi vachizviisa pasi pezvikanganiso zvinozivikanwa neveruzhinji. Uipi uhwu hwava pedyo zvikuru kuitika.”

“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?

“Xa Xikwembu xi hi nyikile ku vonakala loku kombisaka makhombo lama nga emahlweni ka hina, xana hi nga yima njhani hi ri lava tengeke emahlweni ka xona loko hi honisa ku tirhisa matshalatshala hinkwawo lama nga ematimbeni ya hina leswaku hi swi tisa emahlweni ka vanhu? Xana hi nga eneriseka hi ku va tshika leswaku va langutana ni mhaka leyi ya nkoka lowukulu va nga si lemukisiwa ke?”

“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.’

“Kune tarisiro iri pamberi pedu yorwisano inopfuurira, panengozi yokusungwa, yokurasikirwa nepfuma, uye kunyange noupenyu pachahwo, mukudzivirira mutemo waMwari, unoitirwa pasina nesimba nemitemo yavanhu. Mumamiriro ezvinhu aya, urongwa hwenyika huchakurudzira kuteerera kunooneka kunze kumitemo yenyika, nokuda kworugare nokuwirirana. Uye kune vamwe vachatosimbisira nzira yakadai vachibva paMagwaro, vachiti: ‘Mweya mumwe nomumwe ngaazviise pasi pemasimba makuru…. Masimba aripo akagadzwa naMwari.’”

“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.

“Asi ni nini kimekuwa mwenendo wa watumishi wa Mungu katika vizazi vya zamani? Wanafunzi walipomhubiri Kristo na Yeye aliyesulubiwa, baada ya kufufuka Kwake, wenye mamlaka waliwaamuru wasinene tena wala wasifundishe kwa jina la Yesu. ‘Lakini Petro na Yohana wakawajibu na kuwaambia, Je! ni haki mbele za Mungu kuwatii ninyi kuliko kumtii Mungu, hukumuni ninyi wenyewe. Maana sisi hatuwezi kuacha kusema mambo yale tuliyoyaona na kuyasikia.’ Waliendelea kuhubiri habari njema za wokovu kupitia Kristo, na uweza wa Mungu ukaishuhudia ile ujumbe.” 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?”

Kutongwa kwaMwari kwava kuda kubereka mamiriro ezvinhu mumagariro avanhu, mune zveupfumi, uye muchitendero mukati meUnited States, anoburitsa pfungwa inoita kuti vatungamiri vezvitendero vatange kudanidzira kumutsidzirwa kwetsika dzeruzhinji, sezvakaratidzirwa mumakore ekuma-1880 nema-1890, uye zvakare munhoroondo yomutungamiri wenyika akaratidza nguva yokuguma muna 1989. “Dambudziko guru rakamirira vanhu vaMwari. Dambudziko rakamirira nyika.” Hanzvadzi White anobvunza mibvunzo miviri, “Kana Mwari akatipa chiedza chinoratidza njodzi dziri pamberi pedu, tingamira sei takachena pamberi Pake kana tikarega kushandisa simba rose riri musimba redu kuti tizviise pamberi pevanhu? Tingagutsikana here kuvasiya vachisangana nenyaya iyi inokosha zvikuru vasina kunyeverwa?”

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.

Ndi kuŋweri kwanji kwakhalapo kwakutisambizga za ngozi izo zili panthazi pithu, ndipo usange kulije kuŋweri kwakhalapo, kasi Chiuta wachitemwa waŵenge na mwaŵi wuli wakwimikira ŵanthu Ŵake pa mulandu wa kuleka kupharazga uthenga wa chenjezgo, usange ŵakaŵa kuti ŵandamupulikengepo uthenga uwo wa chenjezgo? Wakuŵazga Wakutemweka, muŵenge na mulandu pa kuŋweri uko kwaimiririka na nkhani izi.

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.

Maelezo mahsusi ya tabia za mamlaka ya joka la Democrat, mamlaka ya nabii wa uongo wa Republican, mamlaka ya upapa, Uislamu na kanisa la Waadventista wa Laodikia, pamoja na Israeli halisi katika makala hizi, yatahesabiwa kuwa matamshi ya chuki na wenye mamlaka; lakini huo ndio ujumbe utokao katika Neno la Mungu, uliothibitishwa kwa mbinu ya mstari juu ya mstari, na mistari hiyo inapaza sauti kwamba hukumu za Mungu ziko karibu 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.

Kuzadziswa kwechiporofita, mubatanidzwa wechiKristu wakaumbwa munhoroondo munguva yakangotangira nguva yekupedzisira muna 1989, une kushanda kwakakosha kupfuura kungova fananidzo yemakore ekuma1880 nema1890. Muchikamu chatangobva kutora mashoko aSista White, vanotsanangura zvemidzimu sechimwe chezvinhu zviviri zvinoshandiswa naSatani kutapa nyika, vozopedza mamwe mashoko vachitsanangura zvishamiso zvaachaita.

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.

Mushure memusarudzo ya1988, kureva mushure mekuuya kweChristian Coalition, kwakava nokuratidzwa kukuru kwezvishamiso zvaSatani muumambo hweshato, muumambo hwechikara, uye muumambo hwemuporofita wenhema. Zvakakosha kuenzanisa zviitiko izvi nenzira yakarurama, nokuti zvinofananidzira kuuya kwaSatani achizviita Kristu mushure memurau weSvondo uri kuuya nokukurumidza muUnited States.

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.

Mundima yeChikatorike, mumakore ema1990, nyika yakatarisa sezvo kwaiva nekuonekwa kwezvainzi mhandara Maria, pamwe chete nezvishamiso zvakazviperekedza zvezvifananidzo zvevatsvene zvaibuda ropa, zvishamiso zvekuonekwa mudenga, kunaya kwemashizha emaruva kubva mumatenga asina makore, nezvimwe zvishamiso zvisina musoro zvaSatani. Panguva idzodzo, nzendo dzekunamata dzaiitwa nezviuru zvevanhu munyika yose, vazhinji vachikweverwa mukunyengedzwa kwakaitwa nezviitiko izvi. Mabhuku akanyorwa pamusoro pazvo, vatori venhau vakazviongorora, uye magazini akadai seTime neNewsweek akaratidza zvinhu izvi papeji dzawo dzokutanga.

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.

Mu nyanja y’ubwami bw’ikiyoka, amashusho y’Abahindu bo mu Buhindi yagaragaje ibitangaza bya satani, aho ayo mashusho yanywaga ku biyiko cyangwa ku birahuri by’amaturo y’ibinyobwa byashyirwaga ku minwa yayo. Icyo gikorwa cyatangiriye mu mudugudu muto umwe mu Buhindi, gikwirakwira, nk’ibikeri byo mu Misiri, mu gihugu cyose. Amakuru ya televiziyo ya BBC yakoze isesengura kuri iyo phenomenon, maze nk’aho ari igitekerezo cyaje nyuma, umunyamakuru wa BBC kuri televiziyo abaza ati: “Nibaza icyabaho turamutse ejo tugiye kuri London Museum maze tugaha kimwe mu bishusho by’Abahindu ikirahuri cy’amata?” Mu makuru yo ku mugoroba wo ku munsi wakurikiyeho, hagaragayemo uwo munyamakuru nyine ari kuri London Museum, maze kamera zikiri gufata amashusho, aha cya gishusho kinini cy’Umuhindu ikirahuri cy’amata. Igihe ikirahuri cyakoraga ku minwa y’icyo gishusho, ayo mata yahise akururirwa imbere muri cyo.

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.

Mukati mekunamata kwemidzimu kuri muuporofita hwevaAmerican Indian, nyati chena yaizivikanwa sa“Miracle” yakaberekwa musi wa20 Nyamavhuvhu 1994 papurazi paDave naValerie Heider pedyo neJanesville, Wisconsin. Miracle yakaberekwa iine vhudzi jena, uye kuberekwa kwayo kwakaonekwa navamwe sekuzadzikiswa kweuporofita hwevaNative American. Mutsika dzakasiyana dzevaNative American, kuberekwa kwenyati chena kunoonekwa sechinhu chitsvene uye chine kukosha kukuru, chinomiririra kubatana, rugare, nekuvandudzwa kwemweya. Miracle yakawana kutariswa kukuru nevazhinji uye ikava chiratidzo chetariro nekukosha kwemweya kuvanhu vazhinji. Uporofita hwenyati chena hunodzoserwa kumashure, uye hunobatanidzwa zvakananga nechisaririra chinoyera zvikuru chechitendero chavo chemidzimu chevaNative American, nokuti munyaya yokutanga yenyati chena ndipo pakatanga kuunzwa “piece pipe” mutsika yavo.

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.

Muna 1994, munyika yomuporofita wenhema yePurotesitendi yakatsauka pakutenda, kufamba kweKuseka Kutsvene, kunozivikanwawo seToronto Blessing, kwakatanga muna Ndira 1994 paToronto Airport Vineyard Church (yava kuzivikanwa seCatch The Fire Toronto) muToronto, Ontario, Canada. Zvakaitika izvi zvakaitika panguva yenhevedzano yemisangano yerumutsiriro yaitungamirirwa nevafundisi John naCarol Arnott, apo chiitiko chokuseka kusingadzoreki, pamwe chete nezvimwe zviratidzo zvakadai sokudedera, kuchema, nokuwa pasi, kana kutevedzera mhuka nemanzwi emhuka (zvinowanzonzi “kuurayiwa muMweya” kana kuti “kudhakwa munaShe”), chakatanga kuoneka pakati pevaunganidzi.

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.

Kuseka nokumwe kuratidzwa kwacho kwakaiswa navatori vechikamu pakuvapo nokushanda kwoMweya Mutsvene, zvichikonzera kuti shoko rokuti “Kuseka Kutsvene” rishandiswe kutsanangura chiitiko ichocho. Misangano yerumutsiriro paToronto Airport Vineyard Church yakakwezva kutariswa navashanyi vanobva kumativi ose enyika, zvichiita kuti kufamba uku kupararire kune mamwe machechi nenharaunda. Vanhu vakauya vachibva kumativi ose enyika kuzonzwa kuseka uku, uye pavakadzokera kumachechi avo ekumusha, machechi iwayo aiwanzotangawo kuratidza kuratidzwa kumwe chete kwemadhimoni.

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 akatanga Christian Broadcasting Network (CBN) mugore ra1960. CBN yakanga iri imwe yematerevhizheni ekutanga akatsaurirwa kuzvirongwa zvechiKristu, uye yakaita basa rinokosha zvikuru mukukura kweindasitiri yekutepfenyura kwechiKristu muUnited States. Kwemakore akatevera, CBN yakawedzera kusvika kwayo nesimba rayo kubudikidza neterevhizheni, redhiyo, nenhepfenyuro dzedhijitari, zvichiita kuti ive rimwe remasangano makuru ezvenhau dzechiKristu pasi rose.

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.

Muna 1988, iye akatanga Christian Coalition, uye akakwikwidza pachigaro cheMutungamiri weUnited States. Zvaaitenda zvinobva kuNational Reform Movement nekuLord’s Day Alliance. Masangano ose ari maviri aya akatanga muna 1888, uye akatsigira shanduko dzakasiyana-siyana dzemagariro evanhu dzakavakirwa pamisimboti yechiKristu, kusanganisira kurambidzwa kwedoro, kodzero yevakadzi yokuvhota, uye kuchengetwa kweSabata (Svondo) sezuva rokuzorora nerokunamata. Kufamba uku kwakakanganiswa neevhangeri yechiPurotesitendi uye kwaitsvaka kusimbisa “rudzi rwechiKristu” runotungamirirwa nemisimboti yeBhaibheri. Robertson aimirira misimboti imwe cheteyo neyaNational Reform Movement neLord’s Day Alliance. Nokuda kwechikonzero ichocho, akatangawo 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 akagadza Regent University muna 1977, achienderana nedzidziso yeRoma Katurike iyo William Miller akashinga zvikuru kupikisa. Roma Katurike pamwe chete nePurotesitendi yakatsauka zvinoshandisa nzira yaSatani yekududzira Bhaibheri iyo, pakati pezvimwe zvibereko zvisina kutsveneswa, inobereka kutenda kuti kuchava nemakore ane chiuru erugare Jesu asati adzoka pachake. Robertson anotenda kuti yunivhesiti yake inodzidzisa varume navakadzi kuti vave avo vachamhanyisa hurumende yaKristu yemakore ane chiuru panguva yeMireniyamu yemuBhaibheri. Izwi rokuti “regent” rinoreva munhu anoita semumiriri kana mutevedzeri womutongi kana mambo anenge ari kunze kwenyika.

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.

1989ലെ അന്ത്യകാലത്തിനു മുമ്പ്, കുറഞ്ഞത് 1960ഓടെ തുടങ്ങിയതുമുതൽ, 1888ൽ ഞായറാഴ്ചനിയമനിർമ്മാണത്തിനായി പ്രചാരണം നടത്തിയ സംഘടനകളുടെ ആധുനിക സമാനരൂപങ്ങൾ ചരിത്രരംഗത്ത് പ്രത്യക്ഷപ്പെട്ടു. 1989ന് ശേഷം, സാത്താനിക പ്രത്യക്ഷീകരണങ്ങൾ മഹാസർപ്പം, മൃഗം, കള്ളപ്രവാചകൻ എന്നിവരടങ്ങിയ മതപരമായ മേഖലയിലെ മൂന്നു ഘടകങ്ങളെയും കുലുക്കിക്കളഞ്ഞു. യേശു എപ്പോഴും ഒരു കാര്യത്തിന്റെ അവസാനത്തെ മറ്റൊരു കാര്യത്തിന്റെ ആരംഭവുമായി ബന്ധിപ്പിച്ചാണ് തിരിച്ചറിയുന്നത്; ദാനിയേൽ പതിനൊന്നാം അദ്ധ്യായത്തിലെ നാൽപ്പതാം വാക്യത്തിലുള്ള “അന്ത്യകാലം” ആയ 1989, നാൽപ്പത്തൊന്നാം വാക്യത്തിലെ ഉടൻ വരാനിരിക്കുന്ന ഞായറാഴ്ചാനിയമത്തിൽ അവസാനിക്കുന്ന ഒരു പ്രവചനകാലഘട്ടത്തിന് തുടക്കം കുറിക്കുന്നു. ആ ഞായറാഴ്ചാനിയമം വരുമ്പോൾ, സാത്താൻ ക്രിസ്തുവിനെ “ആളായി നടിക്കുന്നവനായി” പ്രത്യക്ഷപ്പെടുന്നു; അതോടെ അത്ഭുതങ്ങളും സൗഖ്യപ്രവൃത്തികളും സഹിതം അവന്റെ വഞ്ചനയുടെ ശിരോഭൂഷിത പ്രവർത്തി ആരംഭിക്കുന്നു.

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.

Hisitoleyi leyi sungulaka nkarhi wolowo wa vuprofeta byi kombisa ntirho wa nhlangano wa Vuprotestanta lebyi fularheleke ntiyiso, lowu yisaka enawini wa Sonto, lowu wu kombisiweke hi xivumbeko xa 1989, ku nga masungulo ya nkarhi wolowo. Hi 1989, “khumbi” ra “nsimbi ya xisirhelelo” ri wile, naswona emakumu ka nkarhi lowu “khumbi ra ku hambanisiwa ka Kereke na Mfumo” ri wa. Masungulo ya nkarhi lowu ma kombisa vapuresidente vo sungula vambirhi exikarhi ka vapuresidente va nhungu lava va makumu. Masungulo ma kombisa vupapa byi hlula nala wa byona wa vukhongeri lebyi landzulaka Xikwembu eSoviet Union, naswona xo hetelela xi kombisa vupapa byi hlula nala wa byona wa Vuprotestanta eUnited States. Masungulo ma kombisa wo sungula exikarhi ka vapuresidente volavo va nhungu (wa Republican), a ri karhi a hlanganisa mavoko na antikreste wa vuprofeta bya Bibele, naswona ku hela ku kombisa wo hetelela exikarhi ka vapuresidente volavo va nhungu a ri karhi a hlanganisa mavoko na antikreste wa vuprofeta bya Bibele. Presidente yoloye wo sungula u twisisiwa tanihi loyi a nga ni vutihlamuleri byo wisisa khumbi, naswona loyi wo hetelela hi yena loyi a nga ta aka khumbi.

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.

Muna 1960, kusvikira panguva yokupedzisira muna 1989, Bato reChimanje-manje reNational Reform rakatanga. Mushure mesarudzo, zvishamiso zvaSatani zvakatanga. Mutemo weSvondo usati wavapo, kuratidzwa kwokupedzisira kwevatsigiri veNational Reform kuchasimudzazve musoro wavo wezvematongerwo enyika. Panguva yoMutemo weSvondo, nguva yasvika yokushanda kunoshamisa kwaSatani. Mutemo weSvondo usati wavapo, nokuda kwokumanikidzwa kwechiporofita, panofanira kuva nokutonga kusingangobvisi bedzi kubudirira kwenyika yeUnited States, asi kutonga ikoko, nokuda kwokumanikidzwa kwechiporofita, kunofanira kuva kwakaomarara uye kunotyisa zvikuru zvokuti pfungwa inorongwa inoiswa panzvimbo, inobvumira avo vari mubato rokupedzisira reNational Reform, maChristian Nationalists, kuzivisa chikonzero chokutonga ikoko sevagari vari kusvibisa zvavanoti Zuva raShe.

We will continue this study in the next article.

Ticharamba nechidzidzo ichi munyaya inotevera.

“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.

“Addun keenya akka amala dadhabaa fi loogaa hin qabneen keessa turanitti yoo itti fufan, Waaqayyo Hafuura Isaa isaan irratti dhangalaasuu hin danda’u. Isaan Isa wajjin hojjechuuf hin qophoofne. Haala jiru irratti dammaqaa miti; balaa isaan irratti dhaabbate illee hin hubatan. Isaan amma, yeroo kam iyyuu caalaa, barbaachisummaa dammaqiinsaa fi tarkaanfii waliigalteedhaan fudhatamu ni dhagaʼuu qabu.

“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.

“Wa ntchito yapadera ya mngelo wachitatu sikunaonekere m’kufunika kwake. Mulungu ankafuna kuti anthu Ake akhale patsogolo kwambiri kuposa malo amene akukhala lero. Koma tsopano, pamene nthawi yafika yoti ayambe kuchitapo kanthu, ali ndi kukonzekera koti achite. Pamene a National Reformers anayamba kulimbikitsa njira zoletsa ufulu wachipembedzo, atsogoleri athu anayenera kukhala tcheru pa mmene zinthu zinalili ndipo anayenera kugwira ntchito mwakhama kuti alepheretse zoyesayesa zimenezi. Sichili m’dongosolo la Mulungu kuti kuunika kwabisidwa kwa anthu athu—choonadi chenicheni cha nthawi ino chimene anachifunikira pa nthawi imeneyi. Osati atumiki athu onse amene akupereka uthenga wa mngelo wachitatu amene amamvetsadi chimene chimapanga uthengawo. Kayendetsedwe ka National Reform kaonedwa ndi ena ngati kosafunika kwambiri moti sanaone ngati n’kofunikira kukapatsa chidwi chachikulu ndipo anafikanso poganiza kuti pochita zimenezo akakhala akupereka nthawi ku nkhani zosiyana ndi uthenga wa mngelo wachitatu. Ambuye akhululukire abale athu chifukwa chomasulira motero uthenga womwewu wa nthawi ino.”

“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.

“Vanhu vanofanira kumutswa pamusoro pengozi dzenguva ino. Varindi vavete. Tava nemakore tiri shure. Varindi vakuru ngavanzwe kukurumidza kwekuzvichenjerera, kuti varege kurasikirwa nemikana yavakapiwa yokuti vaone ngozi.”

“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.

“යම් කලක් අපගේ සම්මේලනවල ප්‍රධාන පුරුෂයන් දෙවියන් වහන්සේ ඔවුන් වෙත එවූ පණිවිඩය දැන් පිළිගැනීමට අසමත් වී, ක්‍රියා සඳහා එක පෙළට නොපැමිණෙත් නම්, සභාවන්ට මහත් අලාභයක් සිදුවනු ඇත. මුරකරු කඩුව පැමිණෙමින් තිබෙන බව දැක, තුඹසට නිශ්චිත හඬක් දෙන විට, පෙළපොළ දිගේ සිටින ජනතාව එම අනතුරු ඇඟවීම ප්‍රතිධ్వනිකරනු ඇත; එවිට සියල්ලන්ටම සටන සඳහා සූදානම් වීමට අවස්ථාව ලැබෙනු ඇත. එහෙත් බොහෝ විට නායකයා මැදිහත්ව සිට ඇවිළෙමින්, මෙසේ කියන්නාක් මෙන් පෙනී සිටියේය: ‘අපි අතිශයින් ඉක්මන් නොවෙමු. වැරැද්දක් තිබිය හැක. අසත්‍ය අනතුරු ඇඟවීමක් නැඟීමට නොව, අපි ප්‍රවේශම් විය යුතුය.’ ඔහුගේ ඒ දෙගිඩියාව හා අනිශ්චිතභාවයම මේ ලෙස හඬ නඟයි: ‘සාමයත් ආරක්ෂාවත්.’ උද්වේගයට පත් නොවන්න. බිය නොවන්න. මෙම ආගමික සංශෝධන ප්‍රශ්නය පිළිබඳ අවශ්‍යතාවයට වඩා බොහෝ දේ කර ඇත. මේ උද්ඝෝෂණය සියල්ලම සන්සිඳී යනු ඇත.’ මෙසේ ඔහු ව්‍යවහාරයෙන් දෙවියන් වහන්සේගෙන් එවූ පණිවිඩය ප්‍රතික්ෂේප කරයි; සභාවන් උණුසුම් කිරීමට අදහස් කළ එම අනතුරු ඇඟවීම තම කාර්යය ඉටු කිරීමට අසමත් වේ. මුරකරුගේ තුඹස නිශ්චිත හඬක් නොදෙයි; එබැවින් ජනතාව යුද්ධය සඳහා සූදානම් නොවෙති. මුරකරු සැලකිලිමත් විය යුතුය; ඔහුගේ දෙගිඩියාව හා ප්‍රමාදය නිසා ආත්මයන් විනාශයට හැරී යාමත්, ඔවුන්ගේ ලේ ඔහුගේ අතින් ඉල්ලා ගනු ලැබීමත් නොසිදුවන ලෙස.”

“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?

“Kwemakore mazhinji tanga takatarira kuti mutemo weSvondo uiswe munyika medu; uye zvino, sezvo kufamba uku kwava kutiswedera zvikuru, tinobvunza tichiti: Vanhu vedu vachaita here basa ravo panyaya iyi? Hatigoni here kubatsira mukusimudza mureza uye mukushevedza kuti vauye pamberi avo vane hanya nekodzero dzavo nerusununguko rwavo rwechitendero? Nguva iri kukurumidza kuswedera apo avo vanosarudza kuteerera Mwari panzvimbo yomunhu vachaitiswa kunzwa ruoko rwokudzvinyirirwa. Ko isu zvino tichazvidza Mwari nokuramba takanyarara apo mirayiro Yake mitsvene iri kutsikwa-tsikwa netsoka here?”

“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.

“ဤပရိုတက်စတင့်ကမ္ဘာသည် မိမိ၏ရပ်တည်ချက်အားဖြင့် ရောမဘက်သို့ လိုက်လျောမှုများ ပြုလုပ်နေစဉ်တွင်၊ ကျွန်ုပ်တို့သည် အခြေအနေကို နားလည်သဘောပေါက်နိုင်ရန် နိုးကြားထကြွကြစို့၊ ထို့ပြင် ကျွန်ုပ်တို့ရှေ့၌ ရှိနေသော ဤပဋိပက္ခကို ၎င်း၏မှန်ကန်သော အဓိပ္ပာယ်သက်ရောက်မှုများအတိုင်း မြင်ကြစို့။ ယခုအခါ ကင်းစောင့်များသည် မိမိတို့၏အသံကို မြှင့်တင်၍ ဤအချိန်အတွက် လက်ရှိအမှန်တရားဖြစ်သော သတင်းစကားကို ကြေညာကြစေ။ ပရောဖက်ပြုသမိုင်း၌ ကျွန်ုပ်တို့သည် မည်သည့်နေရာတွင် ရှိနေကြောင်းကို လူတို့အား ပြသကြစို့၊ ထို့ပြင် အမှန်ကန်သော ပရိုတက်စတင့်စိတ်ဓာတ်ကို နိုးဆော်ထမြောက်စေရန် ကြိုးပမ်း၍၊ ကမ္ဘာကို ရှည်လျားစွာ ခံစားပိုင်ဆိုင်လာခဲ့သော ဘာသာရေးလွတ်လပ်ခွင့်အခွင့်အရေးများ၏ တန်ဖိုးကို သိမြင်နားလည်စေကြစို့။”

“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.

“Mwari anotidana kuti timuke, nokuti magumo ava pedyo. Awa rimwe nerimwe rinopfuura inguva yokushanda mumatare okudenga kugadzirira vanhu vari panyika kuti vaite chikamu muzviitiko zvikuru zvava kuda kutivhurikira munguva pfupi iri kuuya. Nguva idzi dzinopfuura, dzinoita sedzine ukoshi hushoma kwatiri, dzakaremerwa nezvinofarirwa nokusingaperi. Dziri kuumba magumo emweya kuupenyu husingaperi kana kurufu rusingaperi. Mashoko atinotaura nhasi munzeve dzavanhu, mabasa atiri kuita, mweya weshoko ratiri kutakura, zvichava hwema hweupenyu hunotungamirira kuupenyu kana hworufu hunotungamirira kurufu.”

“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.

“Varwi vangu, munoziva here kuti ruponeso rwenyu pacharwo, pamwe chete neramangwana remimwe mweya, zvinotsamira pakugadzirira kwamuri kuita zvino nokuda kwomuedzo uri pamberi pedu? Mune here kusimba ikoko kwokushingaira, umwari nokuzvipira, zvichakugonesai kumira kana kupikiswa kukauyiswa pamusoro penyu? Kana Mwari akambotaura kubudikidza neni, nguva ichasvika yamuchauyiswa pamberi pamakurukota, uye nzvimbo imwe neimwe yezvokwadi yamakabata ichatsoropodzwa zvakaomarara. Nguva iri kuregeredzwa navazhinji zvino kuti ingoparara inofanira kutsaurirwa kubasa ratakapihwa naMwari rokugadzirira dambudziko riri kuswedera.” Testimonies, vhoriyamu 5, 714–716.