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# The Book of Daniel - Number One-Hundred and Forty-Seven

Phau Ntawv Daniyees - Ib Puas Plaub Caug Xya

The Role of Religious Movements in Shaping American Politics: From Pat Robertson to the Christian Coalition

Lub Luag Haujlwm ntawm Cov Kev Txav Kev Ntseeg hauv Kev Tsim Daim Qauv Nom Tswv Meskas: Txij ntawm Pat Robertson mus rau Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Peb tau xaus zaj lus kawg nrog nqe lus nram qab no:

> “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.

> “Lub hwjchim ua txujci tseemceeb uas tshwm los ntawm kev ua neeb ua yaig yuav siv nws lub hwjchim tawm tsam cov uas xaiv mloog Vajtswv dua li mloog neeg. Cov lus sib txuas lus uas los ntawm tej ntsujplig yuav tshaj tawm tias Vajtswv tau txib lawv los qhuab ntuas cov uas tsis lees txais Hnub Chiv kom paub lawv qhov yuam kev, thiab yuav lees tseg tias yuav tsum mloog tej kevcai hauv tebchaws ib yam li yog Vajtswv txoj kevcai. Lawv yuav quaj ntsuag txog txoj kev phem loj uas muaj puv thoob qab ntuj, thiab yuav txhawb nqa tej xibfwb kev ntseeg tej lus timkhawv hais tias txoj kev coj ncaj coj zoo uas poob qis zuj zus yog los ntawm kev ua tsis hwm Hnub Chiv. Kev chim siab loj heev yuav raug tsa tawm tsam txhua tus uas tsis kam txais lawv tej lus timkhawv.” 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.

“Zaj lus tim khawv ntawm cov xibhwb qhia kev ntseeg tias txoj kev coj ncaj coj ncees uas poob qis yog vim yog kev ua qias rau hnub Sunday,” yog ib lub cim taw qhia hauv keeb kwm uas coj mus rau kev yuam kom pe hawm lub hnub nyob hauv Tebchaws Meskas. Pat Robertson, tus xibhwb tshaj tawm txoj moo zoo hauv TV Asmeskas thiab tus tsim Christian Broadcasting Network (CBN) thiab Christian Coalition, tau tawm los sib tw ua Thawj Tswj Hwm Tebchaws Meskas hauv Republican kev xaiv tsa xub thawj xyoo 1988. Robertson txoj kev sib tw tsom rau kev txhawb kom cov neeg pov npav Khixatia uas muaj kev khaws tseg sawv los koom tes thiab txhawb tej teeb meem kev sib raug zoo thiab kev coj ncaj coj ncees uas haum raws li nws txoj kev ntseeg evangelical. Thaum lub sijhawm kawg xyoo 1989, hauv keeb kwm ntawm thawj tus ntawm yim tug thawj tswj hwm kawg, tus thawj coj thiab tus tsim Christian Coalition tau tawm los sib tw ua thawj tswj hwm. Keeb kwm thawj tswj hwm ntawm Reagan yog tus qauv piv txwv txog keeb kwm ntawm tus thawj tswj hwm Republican kawg.

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.

Vajtswv cov kev txiav txim yuav los tsim tsa qhov xwm txheej uas ua kom tiav nqe lus dhau los ntawm The Great Controversy, thiab uas sib haum nrog tes haujlwm ntawm Christian Coalition. Christian Coalition tau tshwm los txhawm rau daws cov teeb meem kev ncaj ncees thiab kev sib raug hauv zej zog uas Muam White qhia tias cov uas tuav rawv xaim kav teb chaws daws tsis tau. Christian Coalition hauv keeb kwm ntawm Reagan sawv cev rau ib txoj kev txav uas zoo ib yam hauv yav tom ntej uas twb nyob ze heev. Hauv txoj kev yaj saub, Christian Coalition raug ua qauv tseg los ntawm National Reform Movement thaum lub caij muaj kev kub ntxhov txog Sunday law uas txuas nrog Blair Bills hauv xyoo 1880’s thiab 1890’s. National Reform Movement raug tsim tsa hauv xyoo 1888, thiab Muam White tau hais meej txog txoj kev txav ntawd hauv nws cov ntawv sau.

> “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?

> “Muaj ib qho kev kub ntxhov loj tos cov neeg ntawm Vajtswv. Muaj ib qho kev kub ntxhov tos lub ntiajteb. Qhov kev sib ntaus loj tshaj plaws ntawm txhua tiam neeg twb nyob ze ntawm peb lawm. Cov xwm txheej uas tau ntau tshaj plaub caug xyoo peb tau, raws li txoj cai ntawm lo lus yaj saub, tshaj tawm tias tab tom yuav los txog, nim no twb tab tom muaj tshwm sim ntawm peb lub qhov muag lawm. Twb muaj lawm lo lus nug txog ib qho kev hloov kho rau Txoj Cai Lij Choj uas txwv kev ywj pheej ntawm lub siab dawb paug tau raug tsa los rau cov neeg tsim cai ntawm lub tebchaws. Lo lus nug txog kev yuam kom coj hnub Sunday ua hnub teev hawm twb dhau los ua ib yam uas yog kev txaus siab thiab kev tseem ceeb rau lub tebchaws lawm. Peb yeej paub zoo tias qhov txiaj ntsig ntawm txoj kev txav no yuav yog dabtsi. Tiamsis peb puas npaj txhij rau qhov teeb meem ntawd? Peb puas tau ua ncaj ncees raws li tes haujlwm uas Vajtswv tau tso rau peb, yog kev ceeb toom rau cov neeg txog txoj kev phom sij uas nyob ntawm lawv xub ntiag?”

> “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.

> “Muaj coob leej, txawm yog ib txhia ntawm cov uas koom tes hauv qhov kev txav no kom yuam kom hwm Hnub Caiv thawj, uas dig muag rau tej txiaj ntsig uas yuav los tom qab qhov kev ua no. Lawv tsis pom tias lawv tab tom ntaus ncaj qha tawm tsam txojkev ywj pheej ntawm kev ntseeg. Muaj coob leej uas ib txwm tsis tau to taub txog tej lus thov cai ntawm Hnub Xanpataus hauv phau Vajlugkub thiab lub hauv paus cuav uas lub koom haum Hnub Caiv thawj tsa rau saum. Txhua yam kev txav uas txhawb txoj cai lij choj hais txog kev ntseeg yeej yog ib qho kev lees ua siab mos siab muag rau lub hwj chim papacy, uas tau ua rog tsis tseg tawm tsam txojkev ywj pheej ntawm lub siab lees paub kev ntseeg tau ntau tiam ntau txhiab xyoo. Kev hwm Hnub Caiv thawj tshuav nws txoj kev muaj nyob ua ib lub koom haum hu ua Khixatia rau “txoj kev tsis ncaj uas zais ntshis;” thiab nws txoj kev yuam kom coj raws yuav yog ib qho kev lees paub tseeb tiag txog tej ntsiab cai uas yog lub pob zeb kaus xwm txheej ntawm Romanism. Thaum peb haiv tebchaws yuav tsis lees txais ntxiv lawm tej ntsiab cai ntawm nws txoj kev tswj hwm kom txog qhov tsim tsa ib txoj cai Hnub Caiv thawj, Protestantism yuav hauv qhov kev ua no koom tes nrog popery; qhov ntawd yuav tsis yog dabtsi dua li muab txoj sia rau txoj kev tsiv kev quab yuam uas ntev los lawm tau saib ntsoov tos ntsoov nws lub sijhawm kom rov dhia los rau hauv txoj kev kav hwm nruj ua dua tshiab.”

> “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.

> “Kev txav National Reform, uas siv txoj cai ntawm kev tsim cai dab qhuas, yuav—thaum nws loj hlob tiav lawm—qhia tawm tib yam kev tsis kam ua siab ntev thiab kev tsim txom uas tau kav nyob rau yav dhau los. Thaum ntawd, cov rooj sab laj ntawm tibneeg tau txeeb tseg tej cai tshwj xeeb uas yog Vajtswv tug, nias kev ywj pheej ntawm lub siab nco qab hauv qab lawv lub hwjchim tswj kav lim hiam; thiab kev kaw hauv tsev lojcuj, kev ntiab tawm mus nyob deb, thiab kev tuag tau raws los rau cov uas tawm tsam lawv tej lus txib. Yog hais tias kev papacy lossis nws tej ntsiab cai raug muab rov los tsim ua txoj cai uas muaj hwjchim dua, ces cov nplaim taws ntawm kev tsim txom yuav rov qab kub cig tawm tsam cov uas yuav tsis txi lawv lub siab nco qab thiab qhov tseeb kom hwm raws li tej kev yuam kev uas neeg coob nyiam. Qhov kev phem no twb yuav los muaj tseeb lawm.”

> “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?

> “Thaum Vajtswv twb muab qhov kaj rau peb qhia txog tej kev phom sij uas nyob tom peb xub ntiag lawm, peb yuav ua li cas thiaj sawv dawb huv rau ntawm Nws lub xub ntiag tau yog peb tsis quav ntsej tsis siv txhua yam dag zog uas nyob hauv peb lub hwj chim coj qhov no mus tso rau ntawm cov neeg? Peb puas txaus siab cia lawv mus ntsib qhov teeb meem loj kawg no yam tsis tau raug ceeb toom?”

> “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.’

> “Muaj ib txoj kev tawm tsam txuas ntxiv uas nyob rau ntawm peb xub ntiag, nrog txoj kev pheej hmoo raug kaw hauv tsev lojcuj, poob vaj tse cuab tam, thiab txawm yog txoj sia nws tus kheej, kom tiv thaiv Vajtswv txoj kevcai, uas raug ua kom ploj nqis los ntawm neeg tej kev cai. Hauv qhov xwm txheej no, txoj kev txawj ntse raws ntiajteb yuav yaum kom muaj kev mloog lus rau sab nraud rau tej kev cai ntawm lub tebchaws, rau lub hom phiaj ntawm kev thaj yeeb thiab kev sib haum xeeb. Thiab muaj qee leej uas tseem yuav txhawb txoj kev ua li ntawd los ntawm Vajluskub tias: ‘Cia txhua tus ntsujplig mloog lus rau cov hwjchim uas nyob siab dua…. Vim cov hwjchim uas muaj nyob ntawd raug tsa los ntawm Vajtswv.’”

> “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.

> “Tab sis txojkev uas Vajtswv cov tub qhe tau taug hauv tej tiam dhau los yog dabtsi? Thaum cov thwjtim tshaj tawm txog Khetos thiab hais txog Nws uas raug ntsia saum tus ntoo khaublig, tom qab Nws sawv hauv qhov tuag rov los, cov thawjcoj tau txib lawv kom tsis txhob hais ntxiv lossis qhia ntxiv lawm hauv Yexus lub npe. ‘Tiamsis Petus thiab Yauhas teb lawv hais tias, Nej txiav txim saib seb puas yog lawm nyob rau hauv Vajtswv qhov muag uas yuav mloog nej tshaj li mloog Vajtswv. Rau qhov peb tsis muaj peevxwm tsis hais tej yam uas peb twb pom thiab hnov lawm.’ Lawv tseem txuas ntxiv tshaj tawm txoj xov zoo ntawm txojkev cawmdim los ntawm Khetos, thiab Vajtswv lub hwjchim ua timkhawv rau txoj xov ntawd.” 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?”

Vajtswv txiav txim siab ntawm Vajtswv twb yuav tsim ib qho chaw xwm txheej nyob rau hauv zej zog, kev khwv nyiaj txiag, thiab kev cai dab qhuas hauv Tebchaws Meskas, uas yuav tsim lub laj thawj rau cov thawj coj kev cai dab qhuas pib hu kom muaj kev txhawb kom rov qab los rau pej xeem txoj kev coj ncaj ncees, raws li tau ua qauv qhia nyob rau hauv xyoo 1880’s thiab 1890’s, thiab tom qab ntawd dua ib zaug hauv keeb kwm ntawm tus thawj tswj hwm uas tau cim lub sijhawm kawg hauv 1989. “Ib qho kev kub ntxhov loj tab tom tos Vajtswv haiv neeg. Ib qho kev kub ntxhov tab tom tos lub ntiaj teb.” Muam White nug ob lo lus nug tias, “Thaum Vajtswv tau pub lub teeb rau peb uas qhia txog tej kev phom sij uas nyob tom hauv ntej peb, peb yuav ua li cas thiaj sawv tau dawb huv nyob hauv Nws xub ntiag yog peb tsis quav ntsej tsis siv tag nrho txhua txoj kev siv zog uas nyob hauv peb lub hwj chim los nqa qhov no los rau ntawm cov neeg? Peb puas yuav txaus siab cia lawv mus ntsib qhov teeb meem loj kawg no yam tsis tau ceeb toom?”

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.

Tau muaj teeb twg tau muaj los qhia txog tej kev phom sij uas nyob ntawm peb xub ntiag, thiab yog tias tsis tau muaj ib yam teeb li ntawd li, ces yuav ua li cas tus Vajtswv uas muaj kev hlub thiaj yuav suav Nws haiv neeg kom ris lub luag hauj lwm rau qhov uas lawv tsis tau tshaj tawm ib zaj lus ceeb toom, yog tias lawv yeej tsis tau hnov zaj lus ceeb toom ntawd? Tus Nyeem uas kuv hwm, koj yuav raug suav kom ris lub luag hauj lwm raws li qhov kaj uas raug sawv cev los ntawm cov ntawv no.

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.

Cov lus piav qhia tshwj xeeb txog tej yam ntxwv ntawm lub hwj chim zaj Democrat, lub hwj chim yaj saub cuav Republican, lub hwj chim papal, Islam thiab pawg ntseeg Adventist Laodicea, nrog rau Ixayees tiag tiag hauv cov tshooj no, yuav raug cov muaj hwj chim kav txiav txim tias yog lus ntxub ntxaug; tiam sis cov no yog zaj lus ntawm Vajtswv Txojlus uas tau raug tsim tsa raws txoj kev siv line upon line, thiab cov kab ntawd tab tom quaj hu tawm tias Vajtswv tej kev txiav txim tab tom yuav nce ntxiv thiab hnyav zuj zus hauv qhov tshwm sim ntau zaus.

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.

Hais raws li yav tom ntej, Pawg Koom Tes Khetos uas tau sib sau ua ke hauv keeb kwm tam sim ntawd ua ntej lub sijhawm kawg hauv xyoo 1989, muaj ib daim ntawv siv uas tseem ceeb dua tsis yog tsuas yog qhov sib txig sib luag nrog xyoo 1880 thiab xyoo 1890 xwb. Hauv nqe lus uas peb nyuam qhuav hais los ntawm Muam White, nws qhia txog kev ntseeg dab raws li ib qho ntawm ob txoj kev uas Xatas coj lub ntiajteb mus ua qhev, thiab tom qab ntawd siv qee lo lus los hais txog tej txuj ci tseem ceeb uas nws yuav ua.

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.

Tom qab kev xaiv tsa xyoo 1988, yog li ntawd tom qab qhov kev tshwm sim los txog ntawm Christian Coalition, tau muaj kev nthuav tawm loj kawg nkaus ntawm tej txuj ci tseem ceeb uas yog Xatas nyob hauv thaj tsam ntawm tus zaj, thaj tsam ntawm tus tsiaj qus, thiab thaj tsam ntawm tus yaj saub cuav. Nws yog ib yam tseem ceeb kom muab tej xwm txheej no los sib haum kom raug, rau qhov lawv ua ib hom piv txwv txog kev los txog ntawm Xatas uas yuav coj tus yam ntxwv ua zoo li Khetos tom qab txoj cai Hnub Sunday uas yuav los sai no hauv Tebchaws Meskas.

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.

Hauv lub ntiaj teb ntawm Kev Ntseeg Kas Tos Liv, nyob rau hauv lub xyoo 1990, lub ntiaj teb tau ntsia saib thaum tej kev tshwm sim ntawm tus uas hu ua nkauj xwb Mary tau tshwm los, nrog rau tej txuj ci tseem ceeb uas nrog tuaj xws li tej mlom ntawm cov neeg dawb huv los ntshav, tej txuj ci tshwm sim saum ntuj, tej nplaim paj los nag tawm hauv ntuj uas tsis muaj huab, thiab lwm yam txuj ci cuav phem uas yog ntawm Xatas. Kev mus ua thaj neeb ntawm ntau txhiab leej neeg thoob plaws ntiaj teb tau raug cov pej xeem coob coob ua nyob rau lub sijhawm ntawd, raug ntxias nkag mus rau hauv tej kev dag ntxias uas tej xwm txheej no tau ua tiav. Muaj tej phau ntawv raug sau txog lawv, cov neeg sau xov xwm tau mus tshawb xyuas, tej ntawv xov xwm xws li Time thiab Newsweek tau muab tej no tso ua duab qhia rau ntawm lawv daim npog xub ntiag.

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.

Hauv lub tebchaws ntawm tus zaj, cov pej thuam Hindu hauv Is Nrias teb tau ua kom pom tej txuj ci tseem ceeb uas yog dab Ntxwg Nyoog los ntawm qhov uas cov pej thuam haus tej dia lossis tej khob dej txi fij uas muab tsa rau ntawm lub qhov ncauj ntawm tus pej thuam. Qhov xwm txheej ntawd, uas pib hauv ib lub zos me hauv Is Nrias teb, tau nthuav mus thoob plaws lub tebchaws, ib yam li tej qav hauv tebchaws Iyiv. Xov xwm hauv TV ntawm BBC tau ua ib zaj lus piav txog qhov xwm txheej ntawd, thiab zoo li yog ib lo lus ntxiv tom qab, tus neeg tshaj xov xwm BBC hauv TV tau tsa ib lo lus nug tias, “Kuv xav tsis thoob tias yuav muaj dab tsi tshwm sim yog peb tag kis mus rau London Museum thiab nqa ib khob mis mus fij rau ib tug ntawm cov pej thuam Hindu?” Nyob rau xov xwm yav tsaus ntuj ntawm hnub tom qab, tus neeg tshaj xov xwm ntawd tib yam tau tshwm hauv London Museum, thiab thaum cov koob yees duab tseem tab tom kaw, nws tau nqa ib khob mis mus rau tus pej thuam Hindu loj ntawd. Thaum lub khob chwv ntawm daim di ncauj ntawm tus pej thuam, cov mis ntawd tam sim ntawd raug nqus mus rau hauv tus pej thuam.

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.

Nyob hauv txoj kev ntseeg dab qhuas ntawm cov yaj saub qhia yav tom ntej ntawm cov Neeg Khab Asmeskas, tus twm dawb uas hu ua “Miracle,” yug los rau hnub tim 20 lub Yim Hli, xyoo 1994, hauv lub teb ntawm Dave thiab Valerie Heider ze Janesville, Wisconsin. Miracle yug los nrog plaub dawb, thiab qee leej suav hais tias nws txoj kev yug yog ib qho kev ua tiav ntawm ib zaj yaj saub qhia yav tom ntej ntawm cov Neeg Qhab Asmeskas. Hauv ntau yam kev cai qub ntawm cov Neeg Qhab Asmeskas, kev yug los ntawm ib tug twm dawb raug suav tias yog ib qho xwm txheej dawb huv thiab muaj qhov tseem ceeb loj, ua lub cim qhia txog kev sib haum xeeb, kev thaj yeeb, thiab kev rov kho dua tshiab ntawm sab ntsuj plig. Miracle tau txais kev mloog dav heev thiab tau los ua ib lub cim ntawm kev cia siab thiab qhov tseem ceeb ntawm sab ntsuj plig rau coob leej neeg. Zaj yaj saub hais txog tus twm dawb no muaj keeb kwm rov qab mus deb thiab muaj kev txuas ncaj qha nrog yam uas dawb huv tshaj plaws hauv txoj kev ntseeg dab qhuas ntawm cov Neeg Qhab Asmeskas, vim tias nyob hauv zaj dab neeg thawj zaug hais txog tus twm dawb ntawd thiaj tau qhia “piece pipe” rau hauv lawv haiv neeg kab lis kev cai.

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.

Xyoo 1994, hauv lub tebchaws ntawm tus yaj saub cuav ntawm Protestantism uas tau thim txojkev ntseeg, qhov kev txav hu ua Kev Luag Dawb Huv, uas kuj hu ua Toronto Blessing, tau pib thaum Lub Ib Hlis 1994 ntawm Toronto Airport Vineyard Church (tam sim no hu ua Catch The Fire Toronto) hauv Toronto, Ontario, Canada. Nws yog thaum lub sijhawm muaj ib pawg rooj sib txoos txhawb siab uas xibhwb John thiab Carol Arnott tau coj, uas qhov xwm txheej ntawm kev luag tsis tswj tau, nrog rau lwm yam kev tshwm sim xws li tshee hnyo, quaj, thiab poob nthav, lossis ua raws li tsiaj thiab ua suab tsiaj (feem ntau hu ua “raug tua hauv tus Ntsuj Plig” lossis “qaug dej qaug cawv hauv tus Tswv”), tau pib tshwm sim hauv cov neeg tuaj koom pawg ntseeg.

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.

Cov neeg koom tes tau muab qhov kev luag thiab lwm yam kev tshwm sim ntawd xam tias yog los ntawm qhov muaj thiab txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv, ua rau lo lus “Kev Luag Dawb Huv” raug siv los piav txog qhov xwm txheej ntawd. Cov rooj sib txoos txhawb siab rov qab los ntawm Toronto Airport Vineyard Church tau thuam kom muaj neeg mloog thiab qhua tuaj xyuas ntawm txhua qhov chaw hauv ntiaj teb, ua rau qhov kev txav ntawd nthuav mus rau lwm lub koom txoos thiab lwm lub zej zog. Tib neeg tuaj ntawm txhua qhov chaw hauv ntiaj teb los ntsib qhov kev luag ntawd, thiab thaum lawv rov qab mus rau lawv tej pawg ntseeg hauv tsev, ces cov pawg ntseeg ntawd feem ntau kuj pib muaj tib yam kev tshwm sim dab phem thiab.

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 tau tsim lub Christian Broadcasting Network (CBN) xyoo 1960. CBN yog ib lub network TV thawj zaug uas muab siab rau kev tshaj tawm cov txheej xwm Khixatia, thiab nws tau ua ib feem haujlwm tseem ceeb heev hauv txoj kev loj hlob ntawm kev tshaj xov xwm Khixatia hauv Tebchaws Meskas. Tau ntau xyoo los lawm, CBN tau nthuav dav nws txoj kev cuam tshuam thiab hwj chim dhau los ntawm TV, xov tooj cua, thiab xov xwm digital, ua rau nws los ua ib lub koom haum xov xwm Khixatia loj tshaj plaws hauv ntiaj teb.

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.

Xyoo 1988, nws tau tsim tsa lub Christian Coalition, thiab tau sib tw rau txoj hauj lwm Thawj Tswj Hwm ntawm Tebchaws Meskas. Nws tej kev ntseeg muaj keeb kwm rov qab mus txog National Reform Movement thiab Lord’s Day Alliance. Ob lub koomhaum ntawd puav leej tau pib xyoo 1888, thiab tau txhawb nqa ntau yam kev hloov kho hauv zej zog raws li tej hauv paus ntsiab lus Khixatia, nrog rau kev txwv cawv, txoj cai xaiv tsa rau poj niam, thiab kev ua raws Hnub Xanpataus (Hnub Sunday) ua hnub so thiab hnub pe hawm. Txoj kev txav no tau raug cuam tshuam los ntawm kev ntseeg Protestant uas tshaj tawm txoj moo zoo, thiab tau nrhiav kom tsa ib lub “tebchaws Khixatia” uas raug coj los ntawm tej hauv paus ntsiab lus hauv phau Vajlugkub. Robertson sawv cev rau tib cov hauv paus ntsiab lus li ob qho tib si National Reform Movement thiab Lord’s Day Alliance. Vim li ntawd, nws kuj tau tsim tsa Regent University thiab.

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 tau tsim Regent University xyoo 1977, raws li kev pom zoo nrog txoj kev qhuab qhia Kas Tos Liv uas William Miller tau sawv tawm tsam nrog txoj kev tawv siab heev. Kev ntseeg Kas Tos Liv thiab kev ntseeg Protestant uas tau thim txoj kev ntseeg lawm siv ib txoj kev txhais Vajlugkub uas yog los ntawm Xatas los, uas nrog rau lwm yam txiv ntoo tsis dawb huv, tsim kom muaj txoj kev ntseeg tias yuav muaj ib txhiab xyoo ntawm kev thaj yeeb ua ntej Yexus rov qab los tiag tiag. Robertson ntseeg hais tias nws lub tsev kawm qib siab cob qhia txiv neej thiab poj niam kom ua cov uas yuav kav Khetos txoj kev tswj hwm ib txhiab xyoo thaum lub biblical Millennium. Lo lus “regent” txhais hais tias, ib tug neeg uas ua raws li tus sawv cev lossis tus lwm thawj rau ib tug kav tebchaws lossis huab tais, uas tsis nyob hauv lub tebchaws.

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.

Ua ntej lub sij hawm kawg hauv xyoo 1989, pib yam tsawg kawg nkaus txij xyoo 1960, cov uas yog tus qauv niaj hnub no ntawm cov koomhaum uas tau thawb kom muaj txoj cai Hnub Caiv hnub Sunday xyoo 1888, tau tshwm los hauv keeb kwm. Tom qab xyoo 1989, tej kev tshwm sim uas yog Xatas tau co tag nrho peb feem ntawm lub ntiaj teb kev ntseeg uas yog tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Yexus ib txwm txheeb qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam, thiab xyoo 1989, “lub sij hawm kawg” hauv nqe plaub caug ntawm Daniyee kaum ib, pib ib lub caij yaj saub uas xaus rau txoj cai Hnub Caiv hnub Sunday uas yuav los sai sai hauv nqe plaub caug-ib. Thaum txoj cai Hnub Caiv hnub Sunday ntawd los txog, Xatas tshwm sim kom “ua txuj sawv cev” rau Khetos, thiab nws txoj hauj lwm dag ntxias uas yog qhov siab tshaj plaws pib, nrog tej txuj ci tseem ceeb thiab kev kho mob.

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.

Keeb kwm uas pib lub sij hawm yaj saub ntawd qhia txog ib txoj hauj lwm ntawm ib qho kev txav Protestant uas tau thim txoj kev ntseeg lawm, uas coj mus rau txoj cai hnub Sunday, uas xyoo 1989, yog qhov pib ntawm lub sij hawm ntawd, tau ua nws tus qauv piv txwv. Xyoo 1989, “phab ntsa” ntawm “daim ntaub hlau” tau vau los, thiab thaum kawg ntawm lub sij hawm no “phab ntsa ntawm kev cais Pawg Ntseeg thiab Lub Xeev” vau los. Qhov pib ntawm lub sij hawm no cim thawj ob tug thawj tswj hwm ntawm yim tug thawj tswj hwm kawg. Qhov pib no cim txog papacy kov yeej nws tus yeeb ncuab uas yog kev tsis ntseeg Vajtswv nyob hauv Soviet Union, hos qhov kawg cim txog papacy kov yeej nws tus yeeb ncuab uas yog Protestantism nyob hauv Tebchaws Meskas. Qhov pib no qhia thawj tug ntawm yim tug thawj tswj hwm ntawd (ib tug Republican), tuav tes nrog tus antichrist hauv Vajlugkub tej lus faj lem, hos qhov xaus cim txog tus kawg ntawm yim tug thawj tswj hwm ntawd tuav tes nrog tus antichrist hauv Vajlugkub tej lus faj lem. Tus thawj tswj hwm thawj ntawd raug to taub tias yog tus muaj feem coj kom phab ntsa vau los, thiab tus kawg yog tus uas yuav txhim tsa phab ntsa.

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.

Xyoo 1960, txuas mus txog rau lub sijhawm kawg xyoo 1989, yog thaum txoj Kev Txav Kho Tebchaws Tshiab niaj hnub no pib. Tom qab kev xaiv tsa, tej txuj ci tseem ceeb uas yog dab ntxwg nyoog pib tshwm sim. Ua ntej txoj cai Hnub Caiv, qhov kev tshwm sim kawg ntawm cov neeg kho tebchaws yuav rov tsa lawv lub taubhau nom tswv dua. Thaum txog txoj cai Hnub Caiv, lub sijhawm rau Xatas txoj haujlwm ua tej yam txaus xav tsis thoob twb los txog lawm. Ua ntej txoj cai Hnub Caiv, raws li qhov tsim nyog hauv lus faj lem, yuav tsum muaj tej kev txiav txim uas tsis yog tsuas tshem tawm kev vam meej hauv tebchaws ntawm Tebchaws Meskas xwb, tiam sis cov kev txiav txim ntawd, raws li qhov tsim nyog hauv lus faj lem, yuav tsum hnyav thiab txaus ntshai heev ua luaj kom muaj qhov laj thawj raug tsim tsa rau cov uas nyob hauv txoj kev txav kho tebchaws kawg, yog cov Christian Nationalists, thiaj li yuav taw qhia tau tias vim li cas tej kev txiav txim ntawd los, uas yog vim cov pej xeem uas tab tom ua qias neeg rau yam uas lawv hu ua Hnub ntawm tus Tswv.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

> “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.

> “Yog peb haiv neeg tseem nyob ruaj hauv tus cwj pwm txias siab thiab tsis quav ntsej li uas lawv twb nyob los lawm, Vajtswv yuav tsis tau nchuav Nws tus Ntsuj Plig saum lawv. Lawv tsis tau npaj txhij los koom tes nrog Nws. Lawv tseem tsis tau tsim dheev rau qhov xwm txheej no thiab tsis paub txog txoj kev phom sij uas tab tom hem. Nim no lawv yuav tsum hnov, tshaj txhua lub sijhawm uas dhau los lawm, lawv txoj kev xav tau kev ceev faj thiab kev ua hauj lwm sib koom siab.”

> “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.

> “Tes hauj lwm tshwj xeeb ntawm tus tim tswv thib peb tsis tau raug pom raws li nws qhov tseem ceeb. Vajtswv txhais hais tias Nws haiv neeg yuav tsum nyob deb ua ntej tshaj txoj hauj lwm uas lawv nyob niaj hnub no. Tiamsis tam sim no, thaum lub sijhawm twb los txog rau lawv sawv los nqis tes, lawv tseem yuav tsum npaj lawv tus kheej. Thaum cov National Reformers pib txhawb kom muaj tej kev cai txwv txoj kev ywj pheej ntawm kev ntseeg, peb cov thawj coj yuav tsum tau ceev faj rau qhov xwm txheej ntawd thiab yuav tsum tau siv zog tiag tiag los tawm tsam tej kev sim ntawd. Qhov no tsis yog raws li Vajtswv txoj kev txiav txim uas qhov kaj tau raug khaws cia deb ntawm peb haiv neeg—yog qhov tseeb tam sim no uas lawv xav tau rau lub sijhawm no. Tsis yog tag nrho peb cov xibhwb uas tab tom tshaj tawm tus tim tswv thib peb txoj xov yeej to taub tiag tiag tias yam twg yog qhov ua tau los ua txoj xov ntawd. Qee leej tau suav tias txoj kev txav National Reform yog yam tseem ceeb me heev, ces lawv tsis xav tias tsim nyog yuav muab siab rau nws ntau, thiab txawm xav tias yog lawv ua li ntawd ces lawv yuav muab sijhawm rau tej lus nug uas txawv ntawm tus tim tswv thib peb txoj xov. Thov tus Tswv zam txim rau peb cov kwv tij vim lawv txhais tsis raug li no txog txoj xov uas yog rau lub sijhawm no.”

> “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.

> “Cov neeg yuav tsum raug tsa kom tsim dheev txog tej kev phom sij ntawm lub sijhawm nim no. Cov neeg zov tos tsaug zog lawm. Peb twb poob qab ntau xyoo lawm. Cia cov thawj neeg zov tos hnov txog qhov yuav tsum ceev faj rau lawv tus kheej tam sim no, tsam lawv plam tej sijhawm uas tau pub rau lawv kom pom tej kev phom sij.”

> “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.

> “Yog tias cov thawj coj tseem ceeb hauv peb tej rooj sablaj tam sim no tsis lees txais txoj xov uas Vajtswv xa tuaj rau lawv, thiab tsis sawv mus ua raws li nws kom muaj kev nqis tes ua, cov pawg ntseeg yuav raug kev puas tsuaj loj heev. Thaum tus zov faj, pom ntaj tab tom tuaj, tsa suab raj kom meej tseeb, ces cov neeg nyob raws kab yuav rov ncha txoj kev ceeb toom ntawd, thiab sawv daws yuav muaj sijhawm npaj txhij rau kev tawm tsam. Tiamsis ntau zaus tus thawj coj tau sawv tos siab ua xyem xyav, zoo li hais tias: ‘Cia peb tsis txhob maj dhau heev. Tej zaum kuj yuav muaj kev yuam kev. Peb yuav tsum ceev faj kom tsis txhob tsa ib txoj kev ceeb toom cuav.’ Qhov kev ua siab deb sib thiab tsis meej tseeb ntawm nws tus kheej ntawd yeej tab tom qw hais tias: ‘Kev thaj yeeb thiab kev nyab xeeb.’ Tsis txhob kub siab. Tsis txhob ntshai. Tej uas hais txog lo lus nug ntawm txoj kev hloov cai dab qhuas no twb raug ua kom loj tshaj li qhov tsim nyog lawm. Qhov kev kub ntxhov no yuav ploj zuj zus tag nrho xwb.’ Yog li ntawd nws yeej zoo ib yam li tsis lees paub txoj xov uas Vajtswv xa los, thiab txoj kev ceeb toom uas tau npaj tseg los txhawb kom pawg ntseeg tshee hnyo thiaj tsis ua tau nws tes haujlwm. Suab raj ntawm tus zov faj tsis nrov meej tseeb, thiab cov neeg tsis npaj txhij rau kev sib ntaus. Cia tus zov faj ceev faj tsam, vim nws txoj kev ua siab deb sib thiab nws qhov kev ncua sij hawm, tej ntsuj plig yuav raug tso tseg kom piam sij, thiab lawv cov ntshav yuav raug thov ntawm nws txhais tes.”

> “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?

> “Peb tau saib ntsoov tau ntau xyoo lawm kom muaj ib txoj cai Hnub Caiv yuav raug tsa siv nyob hauv peb lub tebchaws; thiab nim no, thaum txoj kev txav no twb los txog ze rau ntawm peb lawm, peb nug tias: Peb haiv neeg puas yuav ua lawv tes dej num raws li qhov xwm txheej no? Peb puas tsis tuaj yeem pab tsa tus qauv kom siab thiab hu cov uas hwm lawv tej cai thiab tej txiaj ntsig ntawm kev ntseeg los sawv los pem hauv ntej? Lub sijhawm tab tom maj nroos los ze, thaum cov uas xaiv mloog Vajtswv dua li tibneeg yuav raug ua kom hnov txog txhais tes ntawm kev tsim txom. Puas yog peb yuav thuam Vajtswv los ntawm kev nyob ntsiag to thaum Nws tej lus txib dawb huv raug tsuj rau hauv qab taw?”

> “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.

> “Thaum lub ntiajteb Protestant tab tom, los ntawm nws tus cwj pwm, ua kev txo hwj chim thiab lees rau Loos, cia peb sawv tsees kom nkag siab qhov xwm txheej no thiab pom qhov kev sib tw uas nyob ntawm peb xub ntiag raws li nws txoj kev txhais tseeb. Cia cov neeg zov xwm tam sim no tsa lawv lub suab thiab tshaj tawm txoj xov uas yog qhov tseeb tam sim no rau lub sijhawm no. Cia peb qhia rau cov neeg paub tias peb nyob qhov twg hauv keeb kwm yaj saub thiab nrhiav kom tsa lub siab ntsuj plig ntawm Protestantism tseeb, ua kom lub ntiajteb sawv los paub txog tus nqis ntawm cov cai tshwj xeeb ntawm kev ywj pheej kev ntseeg uas tau txaus siab siv ntev los lawm.”

> “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.

> “Vajtswv hu peb kom tsim dheev sawv, rau qhov qhov kawg twb nyob ze. Txhua teev uas dhau mus yog ib teev ntawm txoj hauj lwm hauv tej tshav ntuj ceeb tsheej kom npaj ib haiv neeg nyob saum lub ntiaj teb no los ua ib feem hauv tej xwm txheej loj uas yuav tsis ntev no qhib tawm los rau saum peb. Tej pliag uas dhau mus no, uas zoo li muaj nqis tsawg heev rau peb, puv npo nrog tej txiaj ntsig hnyav ntawm txoj sia nyob mus ib txhis. Lawv tab tom puab tsim txoj hmoo kawg ntawm tej ntsuj plig rau txoj sia nyob mus ib txhis lossis kev tuag nyob mus ib txhis. Cov lus uas peb hais hnub no rau hauv pob ntseg ntawm cov neeg, tej hauj lwm uas peb tab tom ua, tus ntsuj plig ntawm txoj xov uas peb tab tom nqa, yuav yog ntxhiab tsw ntawm txoj sia mus rau txoj sia lossis ntawm kev tuag mus rau kev tuag.”

> “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.

> “Cov kwvtij, nej puas paub tias nej txoj kev cawm dim ntawm nej tus kheej, ib yam li txoj hmoo ntawm lwm tus ntsuj plig, nyob ntawm qhov kev npaj uas nej tab tom ua tam sim no rau txoj kev sim siab uas nyob ntawm peb xub ntiag? Nej puas muaj qhov kub siab rau siab kawg, muaj txoj kev dawb huv thiab kev fij siab, uas yuav pab kom nej sawv ruaj tau thaum kev tawm tsam raug coj los tawm tsam nej? Yog Vajtswv tau hais lus los ntawm kuv dua ib zaug twg, lub sijhawm yuav los thaum nej yuav raug coj mus sawv ntawm tej pawg sab laj, thiab txhua txoj hauj lwm ntawm qhov tseeb uas nej tuav tseg yuav raug tshuaj xyuas thiab thuam hnyav heev. Lub sijhawm uas coob leej tam sim no cia kom ploj mus yam tsis muaj nqis ntawd yuav tsum muab fij rau txoj hauj lwm uas Vajtswv tau tso rau peb, uas yog npaj rau kev kub ntxhov uas tab tom los ze.” Testimonies, volume 5, 714–716.

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