Article

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

Buku Daniel - Namba Moja Mia Arobaini na Saba

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

Peranan Gerakan Keagamaan dalam Membentuk Politik Amerika: Dari Pat Robertson hingga Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Kita mengakhiri artikel yang lalu dengan perenggan yang berikut:

> “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.

> “Kuŋanŋaayl aa jŋal a bnaa ɔ gɔɔr ndam, anikɛ yamnjaaram, bu jàpp sa bopp ci yëf yi dëggu, dina am ay doole ci kaw ñi tànn di topp Yàlla gën a topp nit ñi. Wax ju jóge ca rab ya dina wax ne Yàlla moo leen yónni ngir wóoral ñi bañ bésub Dimaas ci seen njàŋngale, di dëggal ne yoonu réew mi war nañu koo topp ni yoonu Yàlla. Dinañu jooy ci kanam yàqute gu réy gi nekk ci àddina bi, te dinañu dëggal seedug jàngalekat yu diine yi ne suufug jikko yi ngii jóge ci saafaraal bésub Dimaas. Mer mu réy dina jog ci kaw ñépp ñi bañ a nangu seeni seed.” 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.

“Kesaksian para guru agama bahawa keadaan akhlak yang merosot disebabkan oleh pencemaran hari Ahad,” merupakan suatu penanda jalan dalam sejarah yang menuju kepada penguatkuasaan penyembahan matahari di Amerika Syarikat. Pat Robertson, penginjil televisyen Amerika dan pengasas Christian Broadcasting Network (CBN) serta Christian Coalition, bertanding untuk jawatan Presiden Amerika Syarikat dalam pemilihan awal Parti Republikan pada tahun 1988. Kempen Robertson tertumpu pada penggemblengan pengundi Kristian konservatif serta memperjuangkan isu-isu sosial dan moral yang selaras dengan kepercayaan evangelikalnya. Pada masa kesudahan pada tahun 1989, dalam sejarah yang pertama daripada lapan presiden terakhir, pemimpin dan pengasas Christian Coalition itu telah bertanding untuk jawatan presiden. Sejarah kepresidenan Reagan melambangkan sejarah presiden Republikan yang terakhir.

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.

Ditlholo tsa Modimo di tloga di tlisa seemo se se diragatsang temana e e fetileng go tswa mo go The Great Controversy, mme se se tsamaisanang le tiro ya Christian Coalition. Christian Coalition e tlhomilwe go lebana le mathata a boitsholo le a loago a Kgaitsadi White a supang gore ga a rarabololege ke ba ba tshwereng marapo a puso. Christian Coalition, mo hisitoring ya ga Reagan, e emela motsamao o o tshwanang mo isagong e e gaufi thata. Ka porofeto Christian Coalition e ne e tshwantsheditswe ke National Reform Movement ka nako ya mathata a molao wa Tshipi e e Boitshepo a a neng a golagane le Blair Bills mo dingwageng tsa bo-1880 le bo-1890. National Reform Movement e ne ya tlhomiwa ka 1888, mme Kgaitsadi White o ne a bua ka tlhamalalo ka motsamao oo mo dikwalong tsa gagwe.

> “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?

> “វិបត្តិដ៏ធំមួយកំពុងរង់ចាំប្រជាជនរបស់ព្រះ។ វិបត្តិមួយកំពុងរង់ចាំពិភពលោក។ ការតស៊ូដ៏សំខាន់បំផុតក្នុងគ្រប់សម័យកាលទាំងអស់កំពុងស្ថិតនៅចំពោះមុខយើងហើយ។ ព្រឹត្តិការណ៍ទាំងឡាយដែលអស់រយៈពេលលើសពីសែសិបឆ្នាំមកនេះ យើងបានប្រកាសដោយអាស្រ័យលើសិទ្ធិអំណាចនៃព្រះបន្ទូលទំនាយថាកំពុងតែជិតមកដល់ ឥឡូវនេះកំពុងកើតមានឡើងនៅចំពោះភ្នែករបស់យើង។ រួចមកហើយ បញ្ហានៃការធ្វើវិសោធនកម្មរដ្ឋធម្មនុញ្ញដែលរឹតបន្តឹងសេរីភាពនៃមនសិការ ត្រូវបានជំរុញដាក់ជូនសមាជិកច្បាប់នៃជាតិ។ បញ្ហានៃការបង្ខំឲ្យគោរពការរក្សាថ្ងៃអាទិត្យបានក្លាយជាប្រធានបទមួយនៃការចាប់អារម្មណ៍ និងសារៈសំខាន់ថ្នាក់ជាតិ។ យើងដឹងយ៉ាងច្បាស់ថា លទ្ធផលនៃចលនានេះនឹងទៅជាយ៉ាងណា។ ប៉ុន្តែ តើយើងបានត្រៀមខ្លួនរួចហើយឬនៅសម្រាប់បញ្ហានោះ? តើយើងបានបំពេញកាតព្វកិច្ចដែលព្រះបានប្រគល់ឲ្យយើង ក្នុងការផ្តល់ការព្រមានដល់ប្រជាជនអំពីគ្រោះថ្នាក់ដែលស្ថិតនៅចំពោះមុខពួកគេ ដោយស្មោះត្រង់ហើយឬនៅ?”

> “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.

> “Adaha mamɔ pii, mpo wɔn a wɔde wɔn ho ahyɛ saa ɔsɔre yi mu de pɛ Sondo sohyɛ no, a wonhu nea efi saa adeyɛ yi mu bɛba no. Wonhu sɛ wɔrebɔ ɔsom ahofadi no tee. Adaha mamɔ pii nso ntease biara nni Bible Homeda no ho ahyɛde no mu, ne atɔfobɔsɛm fapem a Sondo ahyehyɛde no gyina so no. Nkɔso biara a wɔde bɛboa ɔsom mmara no yɛ nokware mu ahobrɛase ma papacy no, a mfe bebree yi mu ɔne ahonim ahofadi ako daa. Sondo di so no wɔ ne hɔ sɛ nea wɔfrɛ no Kristoni ahyehyɛde fi “amumɔyɛ ahintasɛm” no mu; na bere a wɔbɛhyɛ no ama ayɛ mmara no, ɛbɛyɛ nokware mu gye-tom a wɔregye atetesɛm ahorow a ɛyɛ Romanism fapem turodoo no atom. Bere a yɛn man no bɛpa n’ankasa aban nnyinasosɛm ahorow no sɛnea ɛbɛyɛ a ɛbɛhyɛ Sondo mmara no, Protestantism wɔ saa adeyɛ no mu bɛka ne nsa abom ne popery; ɛrenyɛ biribi foforo biara gye sɛ tyranni a akyɛre yi atwɛn ne hokwan no anigyina so sɛ ɔbɛsan apue bio abɛyɛ ahyɛnsodie a emu yɛ den no, wɔde nkwa ama no.”

> “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.

> “修改憲法運動在行使宗教立法權力時，一旦充分發展，必將表現出與往昔時代盛行者同樣的不寬容與壓迫。當時，人間的議會擅自僭取神的特權，以其專制的權勢摧殘良心自由；凡反對其法令的人，隨之而來的便是監禁、流放與死亡。倘若羅馬教廷或其原則再度藉立法而掌權，迫害之火必將重新燃起，攻擊那些不肯為迎合流行的謬誤而犧牲良心與真理的人。這種邪惡已瀕臨實現。”

> “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?

> “Apabila Tuhan telah mengurniakan kepada kita terang yang menunjukkan bahaya-bahaya di hadapan kita, bagaimanakah kita dapat berdiri tanpa cela di hadapan-Nya jika kita lalai mengerahkan segala usaha yang ada dalam kuasa kita untuk membawanya kepada pengetahuan umat? Dapatkah kita berpuas hati membiarkan mereka menghadapi persoalan yang amat besar ini tanpa amaran?

> “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.’

> “Guti va tshemba ra ku langutana na ku lwela loku yaka emahlweni, hi khombo ra ku pfaleriwa ejele, ku lahlekeriwa hi nhundzu, ni hambi ku lahlekeriwa hi vutomi byoxe, leswaku ku sirheleriwa nawu wa Xikwembu, lowu endliwaka wa hava matimba hi milawu ya vanhu. Eka xiyimo lexi, vutlhari bya misava byi ta khutaza ku landzula ntsena hi le handle milawu ya tiko, hikwalaho ka ku rhula ni ku twanana. Kutani ku ni van’wana lava nga ta hambi va khutaza ndlela yoleyo hi Matsalwa: ‘Moya wun’wana ni wun’wana a wu tivele ematimhakeni ya lava nga ni matimba lama tlakukeke…. Matimba lawa ma nga kona ma vekiwile hi Xikwembu.’”

> “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.

> “Namun bagaimanakah perjalanan para hamba Tuhan pada zaman-zaman yang lalu? Ketika murid-murid memberitakan Kristus dan Dia yang disalibkan, sesudah kebangkitan-Nya, para penguasa memerintahkan mereka supaya jangan lagi berbicara ataupun mengajar dalam nama Yesus. ‘Tetapi Petrus dan Yohanes menjawab dan berkata kepada mereka, Apakah benar di hadapan Allah untuk lebih mendengarkan kamu daripada Allah, putuskanlah sendiri. Sebab kami tidak dapat tidak mengatakan apa yang telah kami lihat dan kami dengar.’ Mereka terus memberitakan kabar baik keselamatan melalui Kristus, dan kuasa Allah memberi kesaksian kepada pekabaran itu.” 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?”

Penghakiman Allah hampir menghasilkan suatu keadaan dalam lingkungan sosial, ekonomi, dan keagamaan di Amerika Syarikat, yang mewujudkan logik bagi para pemimpin agama untuk mula menyerukan suatu kebangkitan semula moral awam, sebagaimana telah dilambangkan pada tahun-tahun 1880-an dan 1890-an, dan kemudian sekali lagi dalam sejarah presiden yang menandai masa kesudahan pada tahun 1989. “Satu krisis besar menanti umat Allah. Satu krisis menanti dunia.” Sister White mengajukan dua pertanyaan, “Apabila Allah telah memberikan kepada kita terang yang menunjukkan bahaya-bahaya di hadapan kita, bagaimanakah kita dapat berdiri tanpa cela di hadapan-Nya jika kita lalai mengerahkan segala usaha yang ada dalam kuasa kita untuk membawanya ke hadapan orang ramai? Dapatkah kita berpuas hati membiarkan mereka menghadapi persoalan yang amat besar ini tanpa amaran?”

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.

Ke lesedi lefe le bile gona le laetša dikotsi tše di lego pele ga rena, gomme ge e ba go se gwa ba le lesedi, Modimo wa lerato a ka swara batho ba Gagwe bjang ba ikarabela ka ge ba sa ka ba tliša molaetša wa temošo, ge e ba ba se ba ka ba kwa molaetša woo wa temošo? Mmadi yo a Rategago, o tla swarwa o ikarabela ka lebaka la lesedi leo le emetšwego ke dihlogo tše.

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.

Tlhaloso e e rileng ya dimelo tsa maatla a kgogela ya Democrat, maatla a moporofeta wa maaka wa Republican, maatla a bopapa, Boislamo le kereke ya Adventist ya Laodisea, gammogo le Iseraele ya mmatota mo ditlhangweng tse, di tla tsewa e le puo ya letlhoo ke babuisi ba puso, mme ke molaetsa o o tswang mo Lefokong la Modimo o o tlhomamisitsweng ke mokgwa wa mola ka mola, mme mela eo e goa e supa gore dikatlholo tsa Modimo di gaufi le go oketsega le go tlhatloga ka bontsi jwa dinako.

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.

Ka boporofeta, Lekgotla la Bakreste le ileng la kopana historing hang feela pele ho nako ea bofelo ka 1989, le na le tshebediso e bohlokwa haholo ho feta feela ho bapisa le bo-1880 le bo-1890. Temaneng eo re sa tsoa e qotsa ho tswa ho Kgaitsedi White, o supa bomoea e le e nngwe ya ditsela tse pedi tseo ka tsona Satane a hapang lefatshe, mme a boela a qeta mantswe a mang a bua ka mehlolo eo a tla e etsa.

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.

Selepas pilihan raya tahun 1988, yakni sesudah kemunculan Christian Coalition, telah berlaku suatu pernyataan mukjizat-mukjizat Iblis yang dahsyat dalam alam naga, alam binatang itu, dan alam nabi palsu. Penting untuk menyelaraskan fenomena-fenomena ini dengan tepat, kerana semuanya melambangkan kedatangan Iblis yang menyamar sebagai Kristus selepas undang-undang Ahad yang akan segera datang di Amerika Syarikat.

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.

Dalam lingkungan Katolik, pada tahun 1990-an dunia menyaksikan penampakan apa yang disebut perawan Maria, disertai mukjizat-mukjizat berupa patung-patung orang kudus yang mengeluarkan darah, mukjizat penampakan di langit, hujan kelopak bunga dari langit yang tanpa awan, dan mukjizat-mukjizat Iblis lain yang tidak masuk akal. Ziarah ribuan orang di seluruh dunia dilakukan oleh banyak orang pada masa-masa itu, terseret ke dalam delusi yang diwujudkan oleh peristiwa-peristiwa ini. Buku-buku ditulis tentang hal-hal itu, para jurnalis menyelidikinya, majalah-majalah seperti Time dan Newsweek memuat hal-hal ini pada halaman depan mereka.

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.

��꯭ꯔꯥꯒꯣꯟꯒꯤ ꯂꯩꯔꯥꯡꯗ ꯏꯟꯗꯤꯌꯥꯒꯤ ꯍꯤꯟꯗꯨ ꯁ꯭ꯇꯦꯆꯨꯒꯁꯤꯡꯅ ꯁꯦꯇꯥꯟꯒꯤ ꯃꯤꯔꯦꯛꯂ ꯑꯨꯠꯂꯛꯄ ꯎꯠꯄ ꯇꯧꯔꯛꯄ ꯁꯨꯄꯨꯟ ꯅꯠꯇ꯭ꯔꯒ ꯒ꯭ꯂꯥꯁ ꯑꯃꯗ ꯊꯥꯎ ꯏꯁꯤꯡ ꯄꯨꯊꯛꯄ ꯇꯝꯕꯤꯔꯛꯄ ꯃꯄꯨ ꯁ꯭ꯇꯦꯆꯨꯒꯤ ꯃꯨꯠꯇꯥꯗ ꯊꯝꯂꯛꯄ ꯃꯇꯨꯡꯗ ꯃꯁꯤꯡꯅ ꯊꯨꯡꯂꯛꯄꯗꯤ ꯎꯠꯄ ꯊꯧꯔꯛꯄ ꯑꯣꯏꯔꯦ꯫ ꯏꯟꯗꯤꯌꯥꯒꯤ ꯈꯨꯜ ꯑꯃꯗ ꯑꯍꯥꯟꯕꯗ ꯍꯧꯔꯛꯄ ꯃꯁꯤꯅ ꯏꯖꯤꯞꯇꯀꯤ ꯄꯥꯡꯄꯁꯤꯡ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯈꯥꯗꯅ ꯂꯩꯕꯗ ꯂꯩꯕꯗ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯌꯥꯝ ꯑꯃꯥ ꯂꯩꯕ ꯂꯩꯔꯤꯕ ꯂꯩꯕꯀ ꯄꯨꯝꯅꯃꯛꯇ ꯋꯥꯖꯟꯊ꯭ꯔꯀꯤ꯫ BBC ꯇꯦꯂꯤꯚꯤꯖꯟ ꯅ꯭ꯌꯨꯖꯅ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯋꯥ ꯁꯟꯅꯔꯛꯄ ꯑꯃ ꯇꯧꯔꯛꯄ ꯑꯃꯁꯨꯡ, ꯃꯇꯨꯡ ꯈꯔꯗ ꯈꯛꯇꯅ ꯇꯦꯂꯤꯚꯤꯖꯟꯗ ꯂꯩꯔꯤꯕ BBC ꯔꯤꯄꯣꯔꯇꯔꯅ ꯃꯁꯛ ꯈꯅꯒꯠꯂꯛꯄ ꯋꯥꯍꯪ ꯑꯃ ꯊꯝꯂꯛꯄꯤ, “ꯉꯩ ꯈꯜꯂꯤ, ꯍꯌꯦꯡ ꯉꯁꯤ ꯑꯩꯈꯣꯏ ꯂꯟꯗꯟ ꯃ꯭ꯌꯨꯖꯤꯌꯝꯗ ꯆꯠꯂꯒ ꯍꯤꯟꯗꯨ ꯁ꯭ꯇꯦꯆꯨ ꯑꯃꯗ ꯅꯨꯡꯁꯤꯇꯀꯤ ꯒ꯭ꯂꯥꯁ ꯑꯃ ꯄꯨꯊꯛꯄ ꯑꯣꯐꯔ ꯇꯧꯂꯕꯗꯤ ꯀꯔꯝꯅꯣ?” ꯃꯇꯨꯡ ꯅꯨꯃꯤꯠꯀꯤ ꯑꯌꯨꯛ ꯅ꯭ꯌꯨꯖꯁꯤꯡꯗ ꯃꯍꯥꯛ ꯔꯤꯄꯣꯔꯇꯔ ꯑꯗꯨꯅ ꯂꯟꯗꯟ ꯃ꯭ꯌꯨꯖꯤꯌꯝꯗ ꯂꯩꯔꯤꯕ ꯃꯈꯣꯏꯒꯤ ꯑꯃꯨꯛ ꯐꯧꯕ ꯍꯤꯟꯗꯨ ꯁ꯭ꯇꯦꯆꯨ ꯑꯗꯨꯗ ꯅꯨꯡꯁꯤꯇꯀꯤ ꯒ꯭ꯂꯥꯁ ꯑꯃ ꯄꯨꯊꯛꯄ ꯎꯠꯂꯛꯄ ꯎꯠꯄ ꯎꯠꯄ ꯎꯠꯄ ꯎꯠꯄ ꯎꯠꯄ ꯎꯠꯂꯛꯄ ꯎꯠꯄ ꯑꯣꯏꯔꯦ꯫ ꯀꯦꯃꯦꯔꯥꯁꯤꯡ ꯃꯥꯈꯥ ꯆꯠꯂꯤꯕ ꯃꯇꯨꯡꯗ, ꯃꯍꯥꯛꯅ ꯍꯤꯟꯗꯨ ꯁ꯭ꯇꯦꯆꯨ ꯑꯗꯨꯒꯤ ꯂꯤꯞꯁꯤꯡꯗ ꯅꯨꯡꯁꯤꯇꯀꯤ ꯒ꯭ꯂꯥꯁ ꯑꯗꯨ ꯄꯥꯝꯕꯗ, ꯅꯨꯡꯁꯤꯠ ꯑꯗꯨ ꯈꯪꯗꯕ ꯃꯇꯝꯗ ꯈꯥꯡꯍꯜꯂꯛꯄꯅ ꯁ꯭ꯇꯦꯆꯨ ꯑꯗꯨꯒꯤ ꯃꯅꯨꯡꯗ ꯆꯨꯞꯂꯛꯄ ꯑꯣꯏꯔꯦ꯫

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.

Di dalam spiritualisme nubuatan orang Indian Amerika, kerbau putih yang dikenal sebagai “Miracle” lahir pada 20 Agustus 1994, di peternakan Dave dan Valerie Heider dekat Janesville, Wisconsin. Miracle lahir dengan bulu berwarna putih, dan kelahirannya dipandang oleh sebagian orang sebagai penggenapan suatu nubuatan penduduk asli Amerika. Dalam berbagai tradisi penduduk asli Amerika, kelahiran seekor kerbau putih dipandang sebagai suatu peristiwa yang suci dan penting, yang melambangkan persatuan, damai, dan pembaruan rohani. Miracle menarik perhatian luas dan menjadi lambang pengharapan serta makna rohani bagi banyak orang. Nubuatan tentang kerbau putih itu ditelusurkan asal-usulnya, dan secara langsung dikaitkan dengan relik yang paling sakral dalam agama spiritualistik penduduk asli Amerika, sebab dalam kisah mula-mula tentang kerbau putih itulah “piece pipe” diperkenalkan ke dalam kebudayaan mereka.

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.

No ngwaga wa 1994, ka mo pusong ya moporofeti wa maaka wa Boporotesetanta jo bo tlogetseng tumelo, mokgatlho wa Tshego e e Boitshepo, o gape o bidiwang Tlhogonolofatso ya Toronto, o simolotse ka Ferikgong 1994 kwa Toronto Airport Vineyard Church (jaanong e bidiwa Catch The Fire Toronto) kwa Toronto, Ontario, Canada. E ne e le ka nako ya motseletsele wa dikopano tsa tsosoloso tse di neng di etelelwa pele ke baruti John le Carol Arnott mo tiragatsong ya tshego e e sa laolegeng, mmogo le diponagatso tse dingwe tse di jaaka go roroma, go lela, le go wa fa fatshe, kgotsa go etsa diphologolo le medumo ya diphologolo (gantsi go bidiwa go “bolawa mo Moweng” kgotsa go “tagwa mo Moreneng”), di neng tsa simolola go bonala mo gare ga ba phuthego.

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.

Ketawa dan manifestasi-manifestasi lain itu telah dikaitkan oleh para peserta kepada kehadiran dan pekerjaan Roh Kudus, sehingga istilah “Ketawa Kudus” digunakan untuk menggambarkan fenomena tersebut. Pertemuan-pertemuan kebangkitan rohani di Toronto Airport Vineyard Church telah menarik perhatian dan pengunjung dari seluruh dunia, lalu menyebabkan penyebaran gerakan itu ke gereja-gereja dan komuniti-komuniti lain. Orang datang dari seluruh dunia untuk mengalami ketawa itu, dan apabila mereka kembali ke gereja-gereja asal mereka, gereja-gereja tersebut sering kali kemudian mula memperlihatkan manifestasi-manifestasi demonik yang sama.

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 a hyeh Christian Broadcasting Network (CBN) cu 1960. CBN a si among network te ci mi Christian program te piak a hyeh hlyat hna zong pakhat a si i, ram United States chungah Christian broadcasting industry a pung dingah hmun laili tak a luah. Kum tampi kal hnuah, CBN cu television, radio, le digital media hmangin a phak hmun le a thuneihnak a zau ter peng i, khawvel cungah Christian media organization lian bik zong pakhat ah a cang.

In 1988, he founded the Christian Coalition, and ran for the presidency of the United States. His beliefs are traced back to the National Reform Movement and the Lord’s Day Alliance. Both of those organizations began in 1888, and advocated for various social reforms based on Christian principles, including the prohibition of alcohol, women’s suffrage, and the observance of the Sabbath (Sunday) as a day of rest and worship. The movement was influenced by evangelical Protestantism and sought to establish a “Christian nation” guided by biblical principles. Robertson represented the same principles as both the National Reform Movement, and the Lord’s Day Alliance. For that reason, he also established Regent University.

Mu 1988, iye yashinze Ihuriro rya Gikristo, kandi yiyamamarije kuba Perezida wa Leta Zunze Ubumwe za Amerika. Imyizerere ye ikomoka ku Muryango w’Ubugororangingo bw’Igihugu no ku Ihuriro ry’Umunsi w’Umwami. Izo nzego zombi zatangiye mu 1888, kandi zashyigikiraga ivugururwa ritandukanye ry’imibereho rishingiye ku mahame ya Gikristo, harimo kubuza inzoga, guha abagore uburenganzira bwo gutora, no kuziririza Isabato (Ku Cyumweru) nk’umunsi wo kuruhuka no gusenga. Uwo muryango watewe imbaraga n’Iprotestantisimu y’ivugabutumwa kandi washakaga gushyiraho “igihugu cya Gikristo” kiyoborwa n’amahame ya Bibiliya. Robertson yahagarariraga ayo mahame nyene nk’ayari ashyigikiwe n’Umuryango w’Ubugororangingo bw’Igihugu n’Ihuriro ry’Umunsi w’Umwami. Ni yo mpamvu kandi yashinze Kaminuza ya Regent.

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 o theile Yunibesiti ya Regent ka 1977, tumellanong le thuto ya K’hatholike eo William Miller a ileng a e hanyetsa ka sebete se seholo. Bok’hatholike le Boprostanta bo koenehileng bo sebedisa mokgwa wa Satane wa ho toloka Bibele oo, hara ditholwana tse ding tse sa halalelang, o hlahisang tumelo ya hore ho tla ba le dilemo tse sekete tsa kgotso pele Jesu a kgutla ka sebele. Robertson o dumela hore yunibesiti ya hae e koetlisa banna le basadi hore e be ba tla tsamaisa mmuso wa Kreste wa dilemo tse sekete nakong ya Millennium ya Bibele. Lentswe “regent” le bolela motho ya sebetsang e le moemedi kapa motlatsi wa mmusi kapa morena ya leng naheng esele.

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.

Sebelum masa kesudahan pada tahun 1989, bermula sekurang-kurangnya pada tahun 1960, padanan moden bagi organisasi-organisasi yang telah mendesak perundangan hari Ahad pada tahun 1888 telah muncul dalam sejarah. Selepas tahun 1989, manifestasi-manifestasi syaitani menggoncang ketiga-tiga unsur alam keagamaan naga, binatang itu, dan nabi palsu. Yesus sentiasa mengaitkan kesudahan sesuatu dengan permulaan sesuatu, dan tahun 1989, “masa kesudahan” dalam ayat empat puluh Daniel sebelas, memulakan suatu tempoh nubuatan yang berakhir pada undang-undang hari Ahad yang bakal tiba tidak lama lagi dalam ayat empat puluh satu. Apabila undang-undang hari Ahad itu tiba, Iblis tampil untuk “menyamar” sebagai Kristus, dan tindakan penipuannya yang memuncak pun bermula, disertai mukjizat dan penyembuhan.

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.

ചരിത്രം ആ പ്രവാചകകാലഘട്ടം ആരംഭിക്കുന്നതു ഒരു മതഭ്രഷ്ട പ്രൊട്ടസ്റ്റന്റ് പ്രസ്ഥാനത്തിന്റെ പ്രവർത്തിയെ തിരിച്ചറിയിക്കുന്നു; അത് ഞായറാഴ്ചനിയമത്തിലേക്കു നയിക്കുന്നു, ആ കാലഘട്ടത്തിന്റെ ആരംഭമായ 1989 അതിന്റെ മുൻരൂപമായിരുന്നു. 1989-ൽ “ഇരുമ്പുതിരശ്ശീലയുടെ” “മതിൽ” ഇടിഞ്ഞുവീണു; ഈ കാലഘട്ടത്തിന്റെ അവസാനത്തിൽ “സഭയും സംസ്ഥാനവും വേർതിരിക്കുന്ന മതിൽ” ഇടിഞ്ഞുവീഴും. ആ കാലഘട്ടത്തിന്റെ ആരംഭം അന്തിമമായ എട്ട് പ്രസിഡന്റുമാരിൽ ആദ്യത്തെ രണ്ടുപേരെ അടയാളപ്പെടുത്തുന്നു. ആരംഭം സോവിയറ്റ് യൂണിയനിലെ നാസ്തികത എന്ന തന്റെ ശത്രുവിനെ പാപ്പാസ്വാധീനം ജയിച്ചടക്കുന്നതിനെ സൂചിപ്പിക്കുന്നു; അവസാനഘട്ടം അമേരിക്കൻ ഐക്യനാടുകളിൽ പ്രൊട്ടസ്റ്റന്റിസം എന്ന തന്റെ ശത്രുവിനെ പാപ്പാസ്വാധീനം ജയിച്ചടക്കുന്നതിനെ സൂചിപ്പിക്കുന്നു. ആരംഭം ആ എട്ട് പ്രസിഡന്റുമാരിൽ ആദ്യനായ ഒരാളെ (ഒരു റിപ്പബ്ലിക്കൻ) ബൈബിൾ പ്രവചനത്തിലെ എതിർക്രിസ്തുവിനോടു കൈകോർക്കുന്നതായി തിരിച്ചറിയിക്കുന്നു; അവസാനഘട്ടം ആ എട്ട് പ്രസിഡന്റുമാരിൽ അവസാനനായ ഒരാൾ ബൈബിൾ പ്രവചനത്തിലെ എതിർക്രിസ്തുവിനോടു കൈകോർക്കുന്നതായി അടയാളപ്പെടുത്തുന്നു. ആ ആദ്യ പ്രസിഡന്റ് മതിൽ ഇടിച്ചിടുന്നതിനുത്തരവാദിയായിരുന്നുവെന്നു മനസ്സിലാക്കപ്പെടുന്നു; അവസാനത്തെ പ്രസിഡന്റ് മതിൽ പണിയുന്നവനായിരിക്കും.

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.

Pada tahun 1960, hingga waktu kesudahan pada tahun 1989, dimulailah Gerakan Reformasi Nasional modern. Setelah pemilihan itu, mujizat-mujizat setan mulai terjadi. Sebelum undang-undang hari Minggu, pernyataan terakhir dari para reformator nasional akan kembali mengangkat kepala politik mereka. Pada saat undang-undang hari Minggu, telah tibalah waktunya bagi pekerjaan ajaib Setan. Menjelang undang-undang hari Minggu, menurut keharusan nubuatan, harus ada penghukuman-penghukuman yang bukan saja melenyapkan kemakmuran nasional Amerika Serikat, melainkan penghukuman-penghukuman itu, menurut keharusan nubuatan, harus pula sedemikian keras dan mengerikan sehingga landasan logika ditegakkan yang memungkinkan mereka yang berada dalam gerakan reformasi nasional terakhir, yaitu para Nasionalis Kristen, untuk menunjuk alasan bagi penghukuman-penghukuman itu, yakni warga negara yang menajiskan apa yang mereka sebut Hari Tuhan.

We will continue this study in the next article.

၎င်းအကြောင်းအရာကို နောက်ဆောင်းပါးတွင် ဆက်လက်လေ့လာသွားမည်။

> “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.

> “အကယ်၍ ငါတို့၏လူမျိုးသည် ယခင်က ရှိခဲ့သည့်အတိုင်း စိတ်ပျက်လက်ပျက်၊ အာရုံမစိုက်သော သဘောထား၌ ဆက်လက်နေလျှင်၊ ဘုရားသခင်သည် သူတို့အပေါ်သို့ မိမိ၏ဝိညာဉ်တော်ကို သွန်းလောင်းပေးနိုင်မည် မဟုတ်။ သူတို့သည် ကိုယ်တော်နှင့် ပူးပေါင်းဆောင်ရွက်ရန် အဆင်သင့်မဖြစ်သေးကြ။ သူတို့သည် အခြေအနေကို သတိမပြုလျက်ရှိကြပြီး ခြိမ်းခြောက်လျက်ရှိသော အန္တရာယ်ကိုလည်း မသိမြင်ကြ။ ယခုအချိန်၌ သူတို့သည် ယခင်အခါထက် မည်သည့်အချိန်ထက်မဆို ပိုမို၍ မိမိတို့၌ သတိစောင့်ရှောက်ခြင်းနှင့် ညီညွတ်စွာ ပူးပေါင်းလုပ်ဆောင်ခြင်း၏ လိုအပ်ချက်ကို ခံစားသိမြင်သင့်ကြသည်။”

> “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.

> “U kazi ya pekee ya malaika wa tatu haijaonekana katika umuhimu wake. Mungu alikusudia kwamba watu Wake wawe mbali sana mbele ya hali wanayoikalia leo. Lakini sasa, wakati umefika kwao kuchukua hatua, wana maandalizi ya kufanya. Wakati Wanamageuzi wa Kitaifa walipoanza kusukuma hatua za kuzuia uhuru wa dini, viongozi wetu walipaswa kuwa macho kwa hali hiyo na walipaswa kufanya kazi kwa bidii ili kuyazuia jitihada hizo. Si katika mpango wa Mungu kwamba nuru imezuiliwa watu wetu—yaani, kweli ya sasa kabisa waliyoihitaji kwa wakati huu. Si wote miongoni mwa wahudumu wetu wanaotoa ujumbe wa malaika wa tatu wanaoelewa kwa hakika ni nini kinachounda ujumbe huo. Harakati ya Mageuzi ya Kitaifa imechukuliwa na baadhi kuwa ya umuhimu mdogo sana kiasi kwamba hawakuona ni lazima kuipa uangalifu mkubwa na hata walihisi kwamba kwa kufanya hivyo wangekuwa wanatumia wakati kwa maswali yaliyo tofauti na ujumbe wa malaika wa tatu. Bwana awasamehe ndugu zetu kwa kutafsiri hivyo ujumbe wenyewe wa wakati huu.

> “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.

> “Batho ba tshwanetse go tsosiwa malebana le dikotsi tsa nako ya gompieno. Balebedi ba robetse. Re saletse morago ka dingwaga. A balebedi ba bagolo ba ikutlwe boikutlo jo bo potlakileng jwa go itisa, gore ba se ka ba latlhegelwa ke ditšhono tse ba di neilweng tsa go bona dikotsi.”

> “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.

> “Bansa baeteledipele mo dikhonferenese tsa rona ba sa amogele jaanong molaetsa o ba o romeletsweng ke Modimo, mme ba ikamanya ka tsotlhe go tsaya kgato, dikereke di tla utlwa tatlhegelo e kgolo. Fa molebedi, e re ka a bona tšhaka e tla, a letsa lonaka ka modumo o o tlhomameng, batho mo moleng tsotlhe ba tla boeletsa tlhagiso eo, mme botlhe ba tla nna le sebaka sa go ipaakanyetsa ntwa. Mme gantsi thata moeteledipele o eme a okaoka, a lebega e kete o a re: ‘A re se ka ra potlaka thata. Gongwe go ka bo go na le phoso. Re tshwanetse go tlhokomela gore re se ka ra tsosa tlhagiso ya maaka.’ Go okaoka le go sa tlhomama ga gagwe ka boene go goa jaana: ‘Kagiso le polokesego.’ Lo se ka lwa tlhakatlhakana. Lo se ka lwa tshoga. Go dirilwe go le gontsi thata ka kgang eno ya phetolo ya bodumedi go feta jaaka go tlhokega. Tsitsibogo eno yotlhe e tla fela e kokobela.” Ka jalo o latola ka nnete molaetsa o o rometsweng o tswa kwa Modimong, mme tlhagiso e e neng e rulaganyeditswe go tsosa dikereke e palelwa ke go dira tiro ya yone. Lonaka lwa molebedi ga lo ntshi modumo o o tlhomameng, mme batho ga ba ipaakanyetse ntwa. A molebedi a itise, gore ka ntlha ya go okaoka ga gagwe le go diega, meya e se ka ya tlogelwa gore e nyelele, mme madi a yone a batliwe mo seatleng sa gagwe.

> “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?

> “Kita telah bertahun-tahun menantikan agar suatu undang-undang hari Minggu diberlakukan di negeri kita; dan sekarang, ketika gerakan itu telah tepat berada di hadapan kita, kita bertanya: Maukah umat kita melakukan kewajiban mereka dalam perkara ini? Tidakkah kita dapat membantu mengangkat panji dan memanggil ke barisan depan mereka yang menghargai hak-hak serta kebebasan beragama mereka? Waktunya sedang dengan cepat mendekat ketika mereka yang memilih untuk menaati Allah dan bukannya manusia akan dibuat merasakan tangan penindasan. Akankah kita kemudian menghina Allah dengan tetap berdiam diri sementara perintah-perintah-Nya yang kudus diinjak-injak?”

> “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.

> “Po Protestan dunia, melangkau sikapnya, sedang membuat konsesi kepada Roma, marilah kita bangkit untuk memahami keadaan itu dan memandang pergumulan di hadapan kita menurut hakikatnya yang sebenar. Hendaklah para pengawal sekarang mengangkat suara mereka dan menyampaikan pekabaran yang merupakan kebenaran masa kini untuk zaman ini. Hendaklah kita menunjukkan kepada orang ramai di manakah kedudukan kita dalam sejarah nubuatan dan berusaha membangkitkan semangat Protestanisme yang sejati, membangunkan dunia supaya menyedari nilai hak-hak kebebasan beragama yang telah sekian lama dinikmati.

> “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.

> “Nyame frɛ yɛn sɛ yɛnsɔre, efisɛ awiei no abɛn. Dɔnhwerew biara a ɛretwam yɛ bere a adwumayɛ rekɔ so wɔ ɔsoro atemmu adwumakuw no mu de resiesie ɔman bi wɔ asase so ama wɔadi wɔn fa wɔ nsɛm akɛse a ɛrenkyɛ koraa na ebebue wɔn ho agu yɛn so no mu. Saa mmere a ɛretwam yi, a ɛte sɛ nea bo sua paa ma yɛn no, emu da hɔ ma daa daa anigyeɛ ho nsɛm a emu yɛ duru. Ɛreyɛ kra ahorow daakye, ama nkwa a ɛtoatoa so daa anaa owu a ɛtoatoa so daa. Nsɛm a yɛka nnɛ wɔ nkurɔfo aso mu, nnwuma a yɛreyɛ, nkuranhyɛ no honhom a yɛde rekɔ, bɛyɛ nkwa huam a ɛde nkwa ba anaa owu huam a ɛde owu ba.

> “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.

> “Na uhie m, ò bu na unu ghọtara na nzọpụta nke unu onwe unu, yana ọdịnihu nke mkpụrụobi ndị ọzọ, dabere n’ịkwadebe unu na-eme ugbu a maka ọnwụnwa dị n’ihu anyị? Ùnụ nwere ike nke ịnụ ọkụ n’obi ahụ, nsọpụrụ Chineke na nrara nye ahụ, nke ga-eme ka unu nwee ike iguzo mgbe a ga-eweta mmegide megide unu? Ọ bụrụ na Chineke ekwuworị site n’ọnụ m, oge ga-abịa mgbe a ga-akpọ unu n’ihu ndị kansụl, a ga-enyochakwa nkatọ siri ike n’ọnọdụ eziokwu ọ bụla unu ji. Oge nke ọtụtụ ugbu a na-ahapụ ka ọ laa n’iyi kwesịrị ka e tinye ya n’ọrụ e nyere anyị site n’aka Chineke, nke bụ ịkwadebe maka nsogbu na-abịanụ.” Testimonies, volume 5, 714–716.

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