We ended the last article with the following paragraph:
Nun waññi mbind mi mujj ak xët wi di topp:
“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.
“Doole ju am kéemaan, jiñ ko feeñale jaarale ko ci espiritualism, dina amal ay dooleyam ci kaw ñi tànn a déggal Yàlla gën a déggal nit. Waxtaani yu jóge ca xel yi dinañu wax ne Yàlla moo leen yónni ngir tax ñi bañ bésu dimaas ñu nangu ne ñoo juum, te di dëggal ne war nañu déggal yooni réew mi ni ñuy déggale yoonu Yàlla. Dinañu jooy ci kaw ñaawte gu mag gi nekk ci àddina si, te dinañu ànd ak seede bu jàngalekatu diine yi, ne yàqute gu tar gi ci jikko yi jóge na ci sosalul, walla ci yàq bésu dimaas. Mer mu réy dina jóg ci kaw ñépp ñi bañ a nangu seede bi ñuy wax.” 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.
“seede njàngale diiné yu wax ne yàqute àddina ci mbirum jikko yi jóge na ci yàq ga ñuy def ci bésub dundee,” mooy benn màndarga ci taarix bi jëm ci ñu di doon gaawal jamono ja ngir jébbalu jant bi ca États-Unis. Pat Robertson, waarekat wa cosaanam Amerik buy waare ci télé, te di soskat Christian Broadcasting Network (CBN) ak Christian Coalition, daw na ngir nekk Présidentu États-Unis ci Republican primaries yi ci atum 1988. Kampaañu Robertson bi dafa jaar ci dajale votekat yu diiwaanu Kiristaan yu sax ci seen taxawaay, ak di faral di yëgle mbir yu jëm ci askan wi ak jikko yi, yu méngoo ak ngëmam bu evangelical. Ca waxtu muj ga ci atum 1989, ci taarixu ki njëkk ci juróom-ñaar ñaari président yu mujj yi, kilifaa ak soskat Christian Coalition daw na ngir nekk président. Taarixu présidentielle Reagan mooy misaal ci taarixu mujj président Républicain.
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.
Atey Yàlla yi nekku nañu ci yoon wu ci génne wàll wi di matale kàddu gu jiitu gi nekk ci The Great Controversy, te muy méngoo ak liggéeyu Christian Coalition. Christian Coalition sosoo na ngir jëfandikoo ci jafe-jafe yi aju ci yëfi ak ci mbiru askan wi, yi Sister White wax ne ñiy yor yeñu nguur gi mënuñu leen a saafara. Christian Coalition ci jaar-jaaru Reagan moom dafa teewal yeneen yëngu-yëngu yu ni mel ci jamono ju gën a jege. Ci wàllu yonent, Christian Coalition dafa amoon misaal ci National Reform Movement bi ca jamono ju crisis bu yoonu Dibéer bi, bi booleekoon ak Blair Bills yi ca at yu 1880 ak 1890. National Reform Movement bi sosoo na ca 1888, te Sister White wax na ci boppam bu leer ci yëngu-yëngu boobu ci ay mbindam.
“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?
“Ab jafe-jafe bu mag ngi xaar. Jafe-jafe bu mag ngi xaar àddina. Njàngat bu gëna am solo ci jamono yépp mi ngi ci sunu kanam. Xew-xew yi nu, ci lu ëpp ñeent-fukk at, jaarale ko ci ndigalug kàddug yonent bi, waxoon ne dinañu ñëw, léegi dañuy am ci sunuy bët. Ba léegi sax, laaj bu jëm ci soppi Ndeyu Sàrt bi ngir dogal seen yéene ci sañ-sañu xel ak yéene, dees na ko jox ndombo yi ci réew mi. Laaj bi jëm ci forced sàmm Dibéer nag, mujj na nekk lu réew mi mépp di séentu te am solo. Xam nanu bu baax lan mooy nekk njéexitalug yëngu-yëngoo bii. Waaye ndax ñu ngi waajaloo ngir li muy jur? Ndax jëfandikoo nanu ak kóllëre warugar bi Yàlla dénk ci nun, ngir artu nit ñi ci musiba mi nekk ci seen kanam?”
“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.
«Am na ñu bare, sax ci ñi bokk ci yëngu-yëng bii ngir dëggal Dibeer, yu gumbaloo ci njariñ ak njàqare yi jëf jooju di jur. Duñu gis ne dañuy dóor bu jub ci sañ-sañu diine. Am na ñu bare itam yu masul a xam lu Baatu Biibël bi wax ci Noflay Bu Tedd bi, ak dal bu dul dëgg bi tax àtteb Dibeer bi taxaw. Bépp yëngu-yëng buy faral diine ci yoon, ci dëgg-dëgg mooy jébbale bañeefi Papas bi, mi ci ay jamono yu bare nekk ak ngërëm di xeex ak sañ-sañu xel mu sell. Sàmm Dibeer am na li tax mu am nekkinam ni benn kurum bu ñuy wax ne bu Kiristaan la, ci «kumpay tooñ gi»; te dëggal ko dina doon nangu gu mat sëkk dogali yu nekk batu-kër gu gën a am solo ci Roomaanis. Bu sunu réew ba nii wor ay doxalini nguuram ba sàkku yoonu Dibeer, Protestantis dina ci jëf jooju loxo boole ak poperi; du dara ludul dundloo ñaawteef ga yàgg a doon xool ci bëgg-bëgg ngir jot waxtu wi muy dellu nekkaat ci kilifteef gu tar.»
“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.
«Yëngu Réforme Nationale bi, buy jëfandikoo kàttanu yoonu diine, bu matalee ba mu yépp, dina feeñal benn bañ-bañ ak notte gu njëkk a amoon ci jamono yu weesu yi. Kureel yu nit ñi ci waxtu woowu daan nañu yékkati seen bopp ci sañ-sañu Yàlla, te daan nañu rusaxee sañ-sañu xel mu teey ci suufu seen boroom-doole gu yagg; te kaso, géej, ak dee topp nañu ñi daan weddi seen ndigal. Su fekkee ne poperi walla ay doxalinyam dellu nañu koy duggal ci kàttan yoon, safara yiir di fitna dinañu dellusi jàl ci kaw ñi dul sarax seen xel mu teey ak dëgg ngir sàmm njubtey nit ñépp. Bon boobu mu ngi ci bëgg a am.»
“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?
«Bu Yàlla nu joxee leer gu nuy won nguyis yi nekk ci sunu kanam, naka lañu man a taxaw set ci kanamam su nu bañee jëfandikoo bépp doole ju nekk ci sunu kàttan ngir yégle ko nit ñi? Ndax man nañu bànneex ci bàyyi leen, te ñu daje ak bii mbir bu réy mel ni bii, fekk ñu déggul benn artu?»
“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.’
“Am na kanam moom benn jàppale gu sax ci sunu kanam, ak risku ñu tëj nu kaso, ñu nangu sunuy alal, te sax ba ñu rey nu, ngir aar yoonu Yàlla, yi yoonu nit ñi def neexadiwul. Ci xaalis boobu, xel mu àddina di ñaax nit ñi ñu topp ci biti rekk yoonu réew mi, ngir jàmm ak booloo. Te am na it ay nit ñuy sax ñaax noonu ci Mbind mi: “Na baken bu nekk topp boroom kàttan yi ko gën…. Ndaxte kàttan yi am, Yàlla moo leen samp.”
“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.
“Waaye lan mooyoon yoonu surga yi Yàlla ci jamono yu weesu yi? Ba taalibe yi waaree Kirist ak moom miñu daaj ci bant bi, gannaaw ndekkiteem, boroom kilifte yi santa leen ne buñu waxati dara te buñu jàngalati ci turu Yeesu. ‘Waaye Piyeer ak Yowaan tontu leen ne: Ndax moo jub ci kanam Yàlla nu déglu yéen gën a déglu Yàlla? Yeen a koy àtte. Ndaxte manunu noppi ci wax li nu gis te dégg.’ Ñu sax ci waare xibaaru bu baax bi jëm ci mucc gi jaarale ko ci Kirist, te kàttanu Yàlla seede ci yëgle bi.” 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?”
Mbugali Yàlla yi ngi ci bëgg a jur xaalis ak dalub mbir ci wàllu askan wi, koom-koom wi ak diine wi ci Biir Réewum Etats-Unis, ngir loolu jur xel mu tax njiit yi ci diine tàmbalee woo ngir yeesal yëfi àddina yu askan wi, ni ko misaaloon ci at yi 1880 ak 1890, te gannaaw loolu itam ci jaar-jaaru taarixu president bi màndargaale woon waxtu mujj gi ci 1989. “Jafe-jafe ju mag ngi xaar askanu Yàlla. Jafe-jafe ju mag ngi xaar àddina si.” Sœur White laaj na ñaari laaj yii: “Bi Yàlla joxee nu leer gu won nare yi nekk ci sunu kanam, nan la nu man a nekk set ci ay bëtam su nu bañee jëfandikoo bépp doole bu nekk ci sunu kàttan ngir yégle ko nit ñi? Ndax nu man a fees ak bàyyi leen, fekk dañuy daje ak mbir mii réy te kenn artu leen ko?”
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.
Ban leer la woon ngir won njàqare yi nekk ci sunu kanam, te bu fekkee ne amul woon benn leer, naka la Yàlla buy bëgg ay nitam man a teg seen yoon ci kaw ci ñu joxeul ab yégleb waare, su fekkee ne dégguñu woon mukk boobu yégleb waare? Jàngkat bu tedd bi, dees na la teg sa yoon ci kaw ndax leer gi ñuy tegtal ci artikl yii.
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.
Nettali yu leer yu melokaani dragonu demokrat bi, doole nabi dëggul bu republikaan bi, doole pap bi, Islaam ak mbooloom Adwantist bu Laodise bi, te itam Israayil bu dëgg bi ci artikile yii, ñi yor kàttan dinañu ko jàpp ni waxu bañante la; waaye loolu mooy ndawtal bu jógé ci Kàddu Yàlla, bi ñu sampale ci yoonu rëdd ci kaw rëdd, te rëdd yooyu dañuy yuuxu ne àttey Yàlla dinañu gën a yokku te gën a bari ci séen bëri yoon.
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.
Ci yoon ci waxu yonent, mbootaayu Kiristaan yi dajaloo ci jaar-jaaru jamono ji njëkk jege jàmmu mujj gi ci atum 1989, am na jëf ju gën a am solo du rekk ni muy jëme ci melo ak at yi 1880 ak 1890. Ci pàcc bi nu bëgg a wax fi te nu fàttali ko ci Sister White, moom day xamle ne espiritism mooy benn ci ñaari yoon yi Seytaane di jàppale àddina, te gannaaw loolu mu wax ay baat yu jëm ci kéemaan yi muy def.
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.
Gannaaw wàllug 1988 bi, maanaam gannaaw agsi gi Ndalub Kiristaan yi, am na woon feeñ gu réy gu kéemaan yu Seytaane ci nguurug njaaxum ji, ci nguurug rab wi, ak ci nguurug yonent bu dëggul bi. Lu am solo laa ci teg xew-xew yii ci séen tërëlug dëgg, ndaxte ñuy melal agsi gi Seytaane di wut a mel ni Kirist gannaaw yoonu Dibër bu agsi lu gaaw ci États-Unis.
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.
Ci biir Katolik, ci atum 1990 yi, àddina gis na ni feeñug li ñuy wax ni mooy ndawsi Maryama, ak kéemaan yi ci toppam, di deret buy wal ci nataali xeer yu gaaw yu saints yi, kéemaan yu feeñ ci asamaan, tawub xob yu tóor-tóor jóge ci asamaan su amul niir, ak yeneen kéemaan yu Seytaane yu yéeme. Seetlu yu junni nit ñu bare, jóge ci bépp xët ci àddina, am nañu ko ci loolu ci jamono yooyu, ba mbooloo mi nekk jébblu ci réer gi xew-xew yooyu jëfandikoo. Téere yi bindees na leen ci seen mbir, surnalist yi seet nañu ko, te jurnaal yu mel ni Time ak Newsweek def nañu xibaar yooyu ci kanam yu njëkk seen kër yi.
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.
Ci nguuru jinné ji, nataali yu Hindu yi nekk India wone nañu kéemaan yu Seytaane bi ci anam yi nataali yi naan ay kuyer wala ay kaasu yu naan, yuñu teg ci gémmiñi nataali yi ngir saraxu naan. Li xewoon, te tambalee ci benn dëkk bu ndaw ci India, siiw na, ni xonsu Misra yi, ci réew mi bépp. Xibaaru tele BBC def na benn waxantu ci mbir moomu, te ci mujj, ni ku ko teg ci ginnaaw xelam, xibaarkatub BBC bi ci tele dafa yokk loolu ak laaj bi: “Damay xalaat lu xewoon bu nu dem-ee ëllëg ca London Museum ba jox benn ci nataali yu Hindu yi benn kaasu meew?” Ca xibaaru ngoon ga ci bés ba topp, benn xibaarkat boobu sax feeñaat na ca London Museum, te bi kamera yi di wër, mu jox nataal Hindu bu mag ba benn kaasu meew. Bi kaasu ga laalee bëñi nataal ba, meew mi daldi dugg ci nataal ba ci saa si.
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.
Ci biir xel yi ci xalaatug ruuf bu Amerig gu ndaw yi, buur gu weex gi ñu tudde “Miracle” juddu na ci 20 Aawut 1994, ci kërug baykatug Dave ak Valerie Heider, jege Janesville, Wisconsin. Miracle juddu na ak kawar gu weex, te ay nit ñenn da ñu jàpp ne juddoom mooy matal benn waxu Yàlla bu Native American yi. Ci ay cosaan yu bari yu Native American yi, juddug benn buur gu weex dañu koy gis ni mbir mu sell te am solo lool, buy misaal booloo, jàmm, ak yeesalug ruuf. Miracle am na xam-xam bu yaatu, te mu nekk ndimbalug yaakaar ak solo gu ruuf ci nit ñu bare. Waxu Yàlla wu buur gu weex wi dañu ko delloo ginnaaw, te mu yokkutee bu jub ak alal ju gën a sell ci diine ju xalaatug ruuf gu Native American yi, ndaxte ci nettali gi njëkk gu buur gu weex lañu dugal “piece pipe” bi ci cosaan ga.
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.
Ci atum 1994, ci biiru yonent bu fenkat bi tegu Yàllaul Protestan yu dëgëral seen gëm-gëm, yëngu-yëngu bii ñuy wax Holy Laughter, te itam ñu xam ko ci turu Toronto Blessing, tambalee na ci weeru sulet 1994 ca Toronto Airport Vineyard Church (léegi ñuy ko wax Catch The Fire Toronto) ci Toronto, Ontario, Canada. Ci ab taxawaayu ndaje yu ñuy wax yu yeesal gëm-gëm, yi pastëer John ak Carol Arnott jiite, la mbirum ree gu dul maneesa téy, ak yeneen feeñu-feeñ yi mel ni yëngu-yëngu, jooy, ak daanu ci suuf, walla roy ni rab te def baatub rab, ta ñu bari di ko tudde ne nit ki “dee na ci Xel mi” walla “mëndi na ci Boroom bi,” tàmbalee feeñ ci biir mbooloom jaamu ña.
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.
Ñaan gi ak yeneen feeñu-jàll yi, bokk nañu ko ci jëfandikukat yi ni mu joge ci teew ak liggéeyu Xel mu Sell mi, ba tax baññat “Ñaan gu Sell gi” nekk baat bi ñuy jëfandikoo ngir melokaan boobu. Ndaje yu yeesal ya ca Toronto Airport Vineyard Church dañoo woo xel ak gan ñi jóge ci àddina si yépp, te loolu indi tasug yëngu-yëngu bi jëm ca yeneen kër-yàlla ak mbooloo yi. Nit ñi daan jóge ci àddina si yépp ngir xam ñaan googu, te buñu dellusee ci seen kër-yàlla yu nekk, kër-yàlla yooyu it dañoo bari yoon tambalee feeñal noonu-yu seytaane yooyu.
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 moo sosréseau de diffusion chrétienne bi, di Christian Broadcasting Network (CBN), ci atum 1960. CBN bokk na ci yeneen réseaux télévisés yu jëkk yi ñu jagleel woon waxtaanu ak progràmmi yu kirisiten rekk, te mu amoon role bu mag ci yaatuwaay ak ngóorug industrie bi ñuy wax Christian broadcasting ci États-Unis. Bi at yi di weesu, CBN yaatal na ay jëfam ak dooleem jaarale ko ci télé, radio ak médias numériques, ba nekk benn ci màggat yi gën a réy ci àddina si ci mbooloom médias yu kirisiten.
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.
Ci atum 1988, mo sos Christian Coalition, te daw ci nanguwayaare Réewum Mbooloom Amerik. Ay gëmam dellu ci National Reform Movement ak Lord’s Day Alliance. Ñaari kuréel yooyu ñépp tàmbalee nañu ci atum 1888, te daan nañu yégle ay coppite gu yàgg ci mbiri askan wi, yu sampu ci ay njàngale yu kiristaan, boole ci tere naan alkol, may jigéen ñu am sañ-sañu wote, ak sàmm bésub Noflaay bi (Dibeer) ni bésu noppalu ak jaamu Yàlla. Yëngu-yëngóo boobu jël na doole ci Protestantismu éwàngélik, te dafa doon wut saxal ab “réew mu kiristaan” buy dox ci njàngale yi nekk ci Biibël bi. Robertson moo doon wone benn-doole ak benn njàngale ak National Reform Movement ak Lord’s Day Alliance. Moo tax itam mu sos 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 sos na Regent University ci atum 1977, ci déggoo ak njàngalem Katolig bi William Miller jànkoonte woon ak fit. Katolisism ak Protestantisim bu tëbëku jëfandikoo ab yoonu firi Biibël bu Seytaane, te mooy jur, ci yeneen meññeefi bañ a sellal, ngëm ne dina am junni at yu jàmm bala Yeesu dellusi ci dëgg. Robertson gëm na ne jaangekat yu góor ak yu jigéen yi ñuy tàggat ci yuniversiteem, ñooy nekk ñi di doxal nguurug Kirist gu junni at gi ci Millenium bu Biibël bi wax. Baat bi “regent” tekki na nit ku di jëf ni ndaw-wallaa wuutukat bu buur wallaa nguurkat, bi mu nekk ci biti réew mi.
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.
Balaata “waxtu mujju mujj” ci atum 1989, te tàmbalee xëy bu yàgg ba ci 1960, jëfandikukat yu jamono jii, di ni melokaan yu bees yiir yi doon jëfandikoo ngir jógël yoonu Dibeer ci 1888, feeñ nañu ci jaar-jaaru nettali. Gannaaw 1989, feeñu-feeñu Seytaane yu bon yëngël nañu ñetti cëram yi nekk ci suuf- kër giineg diiney njiit li, rab wi, ak yonent bu dul dëgg bi. Yeesu dafa mas a boole jeexitalu benn mbir ak tàmbali ga benn mbir, te 1989, “waxtu mujju mujj” bi nekk ci aaya ñaar-fukk, ci Danyeel fukk ak benn, dafay ubbi ab jamono yonent buy jeex ci yoonu Dibeer bi di ñëw léegi, bi nekk ci aaya ñaar-fukk ak benn. Bu yoonu Dibeer boobu agsee, Seytaane dafay feeñ mel ni Kirist, te jëfam ju gën a màgg ci naxal gi tàmbali, ak kéemaan ak wéral.
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.
Jaar-jaar bu tàmbalee ca jamono jii ci waxu yonent bi mooy firndeel jëfandikoo buy wuutu ci yoon ci biir yëngu-yëngu Protestaa bu daanu, te loolu di indi yoonu Dibeer, mi 1989 doon misaalëm, maanaam tàmbaliwaayu jamono jooju. Ci 1989, “miir” mi ñuy wax “këruw tànk yi weñ” daanu na, te ci mujju jamono jii “miiru tasare Njaak ak Réew” dina daanu. Tàmbaliwaayu jamono jii mooy màndargaal ñaari president yu njëkk ci juróom-ñett ñu mujj ñi. Tàmbaliwaay bi mooy firndeel ne paapaa gi daan na noonam bi di ateyees ci biir Sowiyet Yooniyoŋ, te mujj gi mooy firndeel ne paapaa gi dina daan noonam bi di Protestaa ci Etazini. Tàmbaliwaay bi mooy firndeel ki njëkk ci juróom-ñett president yooyu (ab Répubilikeŋ), muy jàpp loxo ak antikrist bi ci waxi yonent yi ci Biibël bi, te mujj gi mooy firndeel ne ki mujj ci juróom-ñett president yooyu dina jàpp loxo ak antikrist bi ci waxi yonent yi ci Biibël bi. President boobu bu njëkk dees na ko xam ne mooy ki indiwoon ngir daanal miir ma, te ki mujj mooy kaay tabax miir ma.
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.
Ci atum 1960 ba ci jamono mujj gi ci 1989, saxu National Reform Movement bu bees bi tambali na. Gannaaw palanteer bi, kéemaan yu Seytaane tàmbali nañu. Bala yoonu Dibeer bi, feeñug mujjug waxkat yu national reform dina yékkatiwaat seen boppu politig. Ca yoonu Dibeer ba, waxtu wi agsi na ngir liggéeyu Seytaane bu yéeme. Bala yoonu Dibeer bi, ndax soxlaye waxyu yonent yi, dafa wara am àttey Yàlla yu du rekk a dindi njariñu réew mi ci United States, waaye itam àtte yooyu, ndax soxlaye waxyu yonent yi, dafa wara metti lool te ragal ba tax xel mi teg fi ndëggal gi may yi ci mujjug National Reform Movement bi, mooy Christian Nationalists yi, man a wax ne sababug àtte yooyu mooy waa réew yi di xaste li ñuy tudde Bésub Boroom bi.
We will continue this study in the next article.
Dina gëna wéyal ci njàng mi ci xët wu ci topp.
“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.
“Bu sunuy nit ci yokk seen nekkin gu feebar te ñàkk farlu, ni ñuy nekkoon ba tey, Yàlla mënul tuur ci seen kaw Xelam. Ñoom waajaluwuñu ngir bokk liggéey ak Moom. Xamuñu bu baax li xaalis bi di doon, te ràññee wuñu àqibët musiba mi leen di tëj. War nañu léegi, lu ëpp lu ñu mas a defoon, a xam seen soxla ci wottu ak jëfandoo gu ànd, gu booloo.”
“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.
“Jëf ju mel ni muum ci ñetti malaaka bi, gisuwuñu ko ci soloom. Yàlla bëggoon na ne ay nitam ñi nekk fu gëna ëpp ci kanam boobu ñuy jël tey. Waaye léegi, bi waxtu ji ñëwee ngir ñoom tàmbali jëf, am nañu waajal gu ñuy war a def. Bi ñiy wax ne ñoom ay National Reformers tàmbalee di dëggal pexe yu ñuy tere sañ-sañu gor-gorlu diine, sunuy nit ñi jiitu woon nañu xam xaalis bi te liggéey ak doole ngir taxawal pexe yooyu. Du ci tëralin Yàlla ne leer gi nëbbaloo na sunu nit ñi—mooy dëgg-dëggu jamono jii te ñoom a ko soxla woon ngir waxtu wii. Du ñépp ci sunuy sarxalkat yi di yégle yëgleb ñetti malaaka bi xam dëgg-dëgg li def ne mooy yëgleb boobu. Yëngu-yëngu National Reform bi, ñenn ñi gis nañu ko ni lu amul solo lool, ba tax ñoom xalaatuñu ne soxla nañu koo jox yeneen seetlu bu bare, te sax dafa mel ne dañu xalaat ne su ñu koy def, dañuy jàppandi waxtu ci mbir yu wuute ak yëgleb ñetti malaaka bi. Na Boroom bi baal sunuy mbokk ci li ñu noonu tekki yëgleb bi nekk ngir jamono jii.”
“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.
“Nit ñi soxlaas baax nañu leen yëgle ci ay musiba yi jamono jii tënk. Ñi wara wottu ñu ngi nelaw. Ñu ngi gannaaw ay at. Na ñi jiitu ci wottu xam ne am na soxla bu gaaw ci ñoom ci seen bopp, ngir bañ a ñàkk yoon yi ñu leen jox ngir gis ay musiba yi.”
“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.
“Su nit ñiy jiite yi jiitu ci sunuy konferaas yéggul tey xebaar bi Yàlla yónnee ci ñoom, te ñu taxaw ci rëddoo ngir jëf, kërce yi dinañu dund yàqu gu réy. Bu sàmm bi, bi mu gisee saamar bi di ñëw, wollee bu baax, nit ñi nekk ci wàll wi dinañu jottali artu ga, te ñépp dinañu am waxtu ngir waajal seen bopp ci xeex ba. Waaye lu bari, ki jiite bi taxaw na ci sàkkute ak teey, mel ni muy wax ne: “Bu nu gaawul lool. Amaana am na njuumte. War na nu moytu ngir bañ a yégle artu wu dul dëgg.” Sax hesitasyonam ak amul lu wóor ci moom di yuuxu ne: “‘Jàmm ak kaaraange.” Buleen tiit. Buleen jaaxle. Lu bari lañu yokk ci mbirum coppiteb diine bii lu ëpp lañu soxla. Yëngu-yëngu bii yépp dina sedd.” Noonu mu ngi ci dëgg dëgg weddi xebaar bi Yàlla yónnee, te artu ga ñu jagleeloon ngir yëngal kërce yi du matal liggéeyam. Trompetu sàmm bi joxeetu benn riir wu wóor, te nit ñi waajul ngir xare ba. Na sàmm bi moytu, ngir bañ a bàyyi bakkan yi sànku ndax ay sàkkutem ak yéexam, ba seen deret lañu ko laaj ci ay loxoom.
“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?
«Nuy seetaan nañu at yu bare ndax benn yoonu Dibeer ñu tabb ko ci sunu réew; te léegi, ginnaaw yëngu-yëngóo googu agsi na ba ci sunu bët, dañuy laaj: ndax sunu nit ñi dinañu def seen warugal ci mbir mi? Ndax mënunu jàppale ci yékkati sàrt bi ak ci woo ci kanam ñi am yéene ci seen sañ-sañu diine ak seen njariñ? Waxtu wi ngiy ñëw gaaw, bi ñiy tann déggal Yàlla gën a déggal nit dinañu tàmbali a yég loxolu fitna. Ndax kon dunu toroxal Yàlla ci nekk nooglu, fekk ay ndigalam yu sell yi ñuy doxal ci suufu tànk?»
“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.
«Bi addina Protestaaŋ bi, ci seetam, di may jébbale yu bari Room, na nu yëngu ngir xam dëgg-dëgg xaalis wi te gis xeex bi nu nekk ci sunu kanam ci ni mu war a gise. Na ñi doon wottukat yi yékkati seen baat tey joxe yégle bi di dëggu jamono jii. Na nu won nit ñi fu nu tollu ci jaar-jaaru waxi yonent yi, te nu seet a yëngu xel mu dëggu Protestaaŋ, di yee àddina bi ngir mu xam solo njariñi moomel yiy jëm ci sañ-sañu diine yi ñu gudd a am.»
“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.
“Yàlla di nu woo ngir nu yewwu, ndaxte mujj gi jege na. Bépp waxtu buy weesu ci fan yi, waxtu la bu fees ak liggéey ci àttekaay asamaan yi ngir waajal nit ñi ci suuf ngir ñu jëfandikoo wàllam ci xew-xew yu mag yi di ñëw léegi ci sunu kaw. Waxtu yii di weesu, yi mel ni amuñu solo dara ci sunu gis-gis, dañuy yëngu ak njariñ yu di sax ba fàww. Ñoom lañuy bind yoonu bakkan yi ngir dund gu dul jeex walla dee gu dul jeex. Kàddu yi nu wax tey ci noppi nit ñi, jëf yi nuy def, xelum bataaxal bi nuy yégle, dinañu doon xet wu dund buy jur dund walla xet wu dee buy jur dee.
“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.
“Sama bokk yi, ndax xam ngeen ne seen bopp mucc ak it moom àtteb yeneen ruuy, dafa sukkandiku ci waajal gi ngeen di def léegi ngir nattu gi nekk ci sunu kanam? Ndax am ngeen kóllëre gu tar googu, diine ak jébbalu gi, yu leen di maye ngeen man a taxaw bu ñu leen indilee bëgg-bëggu xeex? Bu Yàlla waxoon na jaare ci man, waxtu wi dina ñëw, bi ñu leen di yóbbu fa kanam kureel yi, te bépp taxawaaybu dëgg gi ngeen téye, dinañu ko xool bu metti ba xëcc. Waxtu wi ñu bare di bàyyi muy yàqu léegi, waroon nañu koo jëfandikoo ci sas bi Yàlla jox na nu, mooy waajal ngir jafe-jafe ju mag ji di ñëw.” Testimonies, voliyum 5, 714–716.