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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún Ọ̀kan Lé Lẹ́ẹ̀dógójì

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

Ipa Àwọn Ẹgbẹ́ Ẹ̀sìn nínú Ṣíṣe Àkópọ̀ Ìṣèlú Orílẹ̀-èdè Amẹ́ríkà: Láti ọ̀dọ̀ Pat Robertson dé Christian Coalition

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Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

A parí àpilẹ̀kọ tó kọjá pẹ̀lú àbala yìí:

> “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.

> “Agbára ìṣiṣẹ́ àrà tí ń farahàn nípasẹ̀ ìbọ̀rìṣà ẹ̀mí yóò lo ipa rẹ̀ lòdì sí àwọn tí wọ́n yàn láti gbọ́ràn sí Ọlọ́run dípò ènìyàn. Àwọn ìbánisọ̀rọ̀ láti ọ̀dọ̀ àwọn ẹ̀mí yóò kéde pé Ọlọ́run ti rán wọn láti mú kí àwọn tí ń kọ ọjọ́ Àìkú mọ àṣìṣe wọn, ní fífi ìdí rẹ̀ múlẹ̀ pé a gbọ́dọ̀ gbọ́ràn sí àwọn òfin ilẹ̀ gẹ́gẹ́ bí òfin Ọlọ́run. Wọ́n yóò ṣọ̀fọ̀ lórí ìwà búburú ńlá tó wà ní ayé, wọ́n yóò sì fọwọ́ sí ẹ̀rí àwọn olùkọ́ni ẹ̀sìn pé ipò ìbàjẹ́ ti ìwà rere jẹ́ abajade ìsọdimímọ́ ọjọ́ Àìkú. Púpọ̀ yóò jẹ́ ìbínú tí a óò ru sókè sí gbogbo àwọn tí ó kọ̀ láti gba ẹ̀rí wọn.” 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.

“Ẹ̀rí àwọn olùkọ́ni ẹ̀sìn pé ipò ìwà rere tí ó ti bàjẹ́ jẹ́ abajade ìbàjẹ́ ọjọ́ Àìkú,” jẹ́ àmì ọ̀nà nínú ìtàn tí ń darí sí fífi ìjọsìn oòrùn múlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Pat Robertson, oníwàásù lórí tẹlifíṣọ̀nù ọmọ orílẹ̀-èdè Amẹ́ríkà àti olùdásílẹ̀ Christian Broadcasting Network (CBN) àti Christian Coalition, díje fún ipò Ààrẹ Orílẹ̀-Èdè Amẹ́ríkà nínú ìdìbò àkọ́kọ́ ẹgbẹ́ Republican ní ọdún 1988. Ìpolongo Robertson dojú kọ́ kíkó àwọn olùdìbò Kristẹni aláfọwọ̀sowọ́pọ̀ jọ àti gbígbé àwọn ọ̀ràn àwùjọ àti ti ìwà rere lárugẹ tí ó bá àwọn ìgbàgbọ́ evanjelika rẹ̀ mu. Ní àkókò òpin ní ọdún 1989, nínú ìtàn àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn, aṣáájú àti olùdásílẹ̀ Christian Coalition díje fún ipò ààrẹ. Ìtàn ààrẹ Reagan, jẹ́ àpẹẹrẹ ìtàn ààrẹ Republican ìkẹyìn.

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.

Àwọn ìdájọ́ Ọlọ́run ti fẹ́ẹ̀ mú àyíká tí yóò mú ìtẹ̀síwájú ọ̀rọ̀ ṣáájú láti inú The Great Controversy ṣẹ, èyí tí ó sì bá iṣẹ́ Christian Coalition lọ ní afiwéra. Christian Coalition dìde láti koju àwọn ìṣòro ìwà àti ti àwùjọ tí Sister White tọ́ka sí pé kò ṣeé yanjú fún àwọn tí wọ́n di ìdí ìṣàkóso ìjọba mú. Christian Coalition nínú ìtàn Reagan dúró fún ìrìnàjò kan tí ó jọra nínú ọjọ́ iwájú tí ó sún mọ́ gan-an. Ní ojú ìsọtẹ́lẹ̀, National Reform Movement ni ó jẹ́ àpẹẹrẹ Christian Coalition nígbà ìdààmú òfin Ọjọ́-ìsinmi tó ní ìbáṣepọ̀ pẹ̀lú àwọn Blair Bills ní àwọn ọdún 1880 àti 1890. A dá National Reform Movement sílẹ̀ ní 1888, Sister White sì sọ̀rọ̀ ní pàtó sí ìrìnàjò náà nínú àwọn ìkọ̀wé rẹ̀.

> “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?

> “Ìṣòro ńlá kan ń dúró de àwọn ènìyàn Ọlọ́run. Ìṣòro kan ń dúró de ayé. Ìjà tí ó ṣe pàtàkì jùlọ nínú gbogbo àwọn ayé-ìran ti súnmọ́ wá gan-an. Àwọn ìṣẹ̀lẹ̀ tí a ti ń kéde fún ju ogójì ọdún lọ lórí àṣẹ ọ̀rọ̀ àsọtẹ́lẹ̀ pé wọ́n ń bọ̀, ni wọ́n ti ń ṣẹlẹ̀ níwájú ojú wa báyìí. Kò pé tán tí a ti gbé ọ̀ràn àtúnṣe sí Òfin Orílẹ̀-èdè kalẹ̀ níwájú àwọn aṣòfin orílẹ̀-èdè náà, àtúnṣe tí yóò fi òmìnira ẹ̀rí-ọkàn sí ìdíwọ̀. Ọ̀ràn fífi ìtọ́jú ọjọ́ Àìkú lélẹ̀ ti di ohun tí ó ní ìfẹ́ àti pàtàkì lórílẹ̀-èdè. A mọ̀ dáadáa ohun tí yóò jẹ́ àbájáde ìṣísẹ̀ yìí. Ṣùgbọ́n, ṣé a ti múra tán fún ohun tí yóò jáde nínú rẹ̀? Ṣé a ti fi òtítọ́ mú ojúṣe náà ṣẹ̀ ní ìṣòtítọ́, ojúṣe tí Ọlọ́run ti fi lé wa lọ́wọ́, láti kìlọ̀ fún àwọn ènìyàn nípa ewu tí ó wà níwájú wọn?”

> “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.

> “Ọ̀pọ̀lọpọ̀ ènìyàn wà, àní lára àwọn tí wọ́n ń kópa nínú ìgbìmọ̀ yìí fún fífipá mú ìmúṣẹ ọjọ́ Àìkú, tí a ti fọ́ ojú wọn mọ́ àwọn àbájáde tí yóò tẹ̀lé ìṣe yìí. Wọ́n kò rí i pé wọ́n ń gbá taara lòdì sí òmìnira ẹ̀sìn. Ọ̀pọ̀lọpọ̀ wà tí wọn kò tíì lóye àwọn ẹ̀tọ́ ọjọ́ Ìsinmi ti Bíbélì àti ìpìlẹ̀ èké tí àjọṣe ọjọ́ Àìkú fi dúró lé. Gbogbo ìrìnàjò kankan tí ó bá ṣe ojú rere sí ìlànà òfin ẹ̀sìn, ní tòótọ́, jẹ́ ìṣe ìtẹ̀wọ́gbà sí àgàgà pàápàá, èyí tí, fún ọ̀pọ̀lọpọ̀ ìgbà ayé, ti ń jagun láìyẹ̀ sí òmìnira ẹ̀rí ọkàn. Ìtọ́jú ọjọ́ Àìkú jẹ́ gbèsè ìwàláàyè rẹ̀ gẹ́gẹ́ bí ohun tí a ń pè ní àjọṣe Kristẹni sí “àṣírí ìwà búburú;” àti fífipá mú un yóò jẹ́ ìmúmọ̀ gidi ti àwọn ìlànà tí ó jẹ́ ìpìlẹ̀ igun gidi jùlọ ti Romanism. Nígbà tí orílẹ̀-èdè wa bá fi bẹ́ẹ̀ kọ àwọn ìlànà ìjọba rẹ̀ sílẹ̀ títí dé fífi òfin ọjọ́ Àìkú kalẹ̀, Protestanti yóò, nínú ìṣe yìí, darapọ̀ mọ́ popery; kò ní jẹ́ ohun mìíràn bí kò ṣe fífi ìyè fún ìkà-ìṣàkóso aláìnífẹ̀ẹ́ yẹn tí ó ti pẹ́ tipẹ́ tí ó fi ìfẹ́kúfẹ̀ẹ́ ń ṣọ́ àǹfààní rẹ̀ láti tún fo síwájú sínú ìṣàkóso apanirun tó ń ṣiṣẹ́.”

> “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.

> “Iṣipopada Àtúnṣe Orílẹ̀-Èdè, nípa lílo agbára ìlànà ẹ̀sìn, yóò, nígbà tí yóò bá ti dàgbà ní pípé, fi àìfaradà àti ìninilára kan náà hàn tí ó ti jọba ní àwọn àkókò tí ó ti kọjá. Nígbà náà ni àwọn ìgbìmọ̀ ènìyàn gba àṣẹ ànfàní tí í ṣe ti Ọlọ́run, wọ́n sì fi agbára alákòóso-ìkà wọn tẹ òmìnira ẹ̀rí-ọkàn mọ́lẹ̀; ìtìmọ́lé, ìkó-lọ sí ìgbèkùn, àti ikú sì tẹ̀ lé e fún àwọn tí wọ́n tako àwọn àṣẹ wọn. Bí ìsìn Póòpù tàbí àwọn ìlànà rẹ̀ bá tún gba agbára nípasẹ̀ òfin, iná inúnibíni yóò tún dá sílẹ̀ sí àwọn tí kò ní fi ẹ̀rí-ọkàn àti òtítọ́ rúbọ nítorí fífi ara balẹ̀ fún àwọn àṣìṣe tí ó gbajúmọ̀. Ìbàjẹ́ yìí ti fẹ́rẹ̀ẹ́ di òtítọ́.”

> “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?

> “Nígbà tí Ọlọ́run bá ti fún wa ní ìmọ́lẹ̀ tí ń fi àwọn ewu tó wà níwájú wa hàn, báwo ni a ṣe lè dúró láìní ẹ̀bi ní ojú Rẹ̀ bí a bá ṣàìgbọ́ra láti fi gbogbo agbára tó wà ní ọwọ́ wa hàn án síwájú àwọn ènìyàn? Ṣé a lè tẹ́lọ́rùn láti fi wọ́n sílẹ̀ kí wọ́n dojú kọ ọ̀ràn pàtàkì gidi yìí láìkìlọ̀?”

> “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.’

> “Ìfojúsọ́nà ìjà tí yóò máa bá a lọ wà níwájú wa, pẹ̀lú ewu ìfìmọ́lé, pípàdánù ohun-ìní, àti àní ẹ̀mí fúnra rẹ̀ pàápàá, láti dáàbò bo òfin Ọlọ́run, èyí tí àwọn òfin ènìyàn ti sọ di asán. Nínú ipò yìí, ọgbọ́n ayé yóò máa rọni sí ìfarahàn ìgbọràn sí àwọn òfin ilẹ̀ náà, nítorí àlàáfíà àti ìṣọ̀kan. Àti pé àwọn kan yóò tilẹ̀ máa fi ìlànà bẹ́ẹ̀ ròyìn láti inú Ìwé Mímọ́ pé: ‘Kí gbogbo ọkàn máa tẹríba fún àwọn agbára tí ó ga jù lọ…. Nítorí àwọn agbára tí ó wà ni Ọlọ́run ti yàn wọn.’”

> “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.

> “Ṣùgbọ́n kí ni ipa-ọ̀nà àwọn ìránṣẹ́ Ọlọ́run ti jẹ́ ní àwọn àkókò àtijọ́? Nígbà tí àwọn ọmọ-ẹ̀yìn ń wàásù Kristi àti Òun tí a kàn mọ́ àgbélébùú, lẹ́yìn àjíǹde Rẹ̀, àwọn aláṣẹ pàṣẹ fún wọn pé kí wọn má ṣe sọ̀rọ̀ mọ́ tàbí kí wọn má kọ́ni ní orúkọ Jesu mọ́. ‘Ṣùgbọ́n Peteru àti Johanu dáhùn, wọ́n sì wí fún wọn pé, Bí ó bá tọ́ ní ojú Ọlọ́run láti gbọ́ ti yín ju ti Ọlọ́run lọ, ẹ ẹ dájọ́. Nítorí àwa kò lè ṣe bí kò ṣe láti máa sọ àwọn ohun tí a ti rí àti tí a ti gbọ́.’ Wọ́n tẹ̀síwájú láti máa wàásù ìròyìn ayọ̀ ìgbàlà nípasẹ̀ Kristi, agbára Ọlọ́run sì jẹ́rìí sí ọ̀rọ̀ náà.” 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?”

Àwọn ìdájọ́ Ọlọ́run ti fẹ́rẹ̀ mú àyíká kan jáde nínú agbègbè àwùjọ, ètò-ọrọ̀ ajé àti ẹ̀sìn ní orílẹ̀-èdè Amẹ́ríkà, tí yóò mú ìmòye tí yóò jẹ́ kí àwọn aṣáájú ẹ̀sìn bẹ̀rẹ̀ sí í ké sí ìmújípadà ìwà rere ní gbangba, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní àwọn ọdún 1880 sí 1890, àti lẹ́ẹ̀kansi nínú ìtàn ààrẹ tí ó samisi àkókò òpin ní ọdún 1989. “Ìpọnjú ńlá kan ń dúró de àwọn ènìyàn Ọlọ́run. Ìpọnjú kan ń dúró de ayé.” Sister White béèrè ìbéèrè méjì pé, “Nígbà tí Ọlọ́run bá ti fi ìmọ́lẹ̀ fún wa tí ń fi àwọn ewu tó wà níwájú wa hàn, báwo ni a ṣe lè dúró láìní ẹ̀bi ní ojú Rẹ̀ bí a bá kọ̀ láti fi gbogbo ìsapá tí ó wà ní agbára wa sílẹ̀ láti mú un wá síwájú àwọn ènìyàn? Ṣé a lè ní ìtẹ́lọ́rùn láti fi wọ́n sílẹ̀ kí wọ́n dojú kọ ọ̀ràn pàtàkì yìí láìkìlọ̀?”

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.

Ìmọ̀lẹ̀ wo ni ó ti wà tí ń fi àwọn ewu tí ń bẹ níwájú wa hàn, àti bí kò bá sí ìmọ̀lẹ̀ rárá, báwo ni Ọlọ́run onífẹ̀ẹ́ ṣe lè mú àwọn ènìyàn Rẹ̀ jìyà ní ojúṣe fún àìgbékalẹ̀ ìhìn ìkìlọ̀ kan, bí wọn kò tíì gbọ́ ìhìn ìkìlọ̀ náà rí? Olùkà ọ̀wọ́n, a óo mú ọ jìyà ní ojúṣe fún ìmọ̀lẹ̀ tí a ṣàfihàn nínú àwọn àpilẹ̀kọ wọ̀nyí.

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.

Àwọn àpèjúwe pàtó ti àwọn àbùdá agbára ejò Democratic, agbára wòlíì èké Republican, agbára póòpù, Islam àti ìjọ Adventist Laodicea, pẹ̀lú Israẹli gẹ́gẹ́ bí orílẹ̀-èdè gidi nínú àwọn àpilẹ̀kọ wọ̀nyí, ni a ó kà sí ọ̀rọ̀ ìkórìíra láti ọwọ́ àwọn aláṣẹ; ṣùgbọ́n wọ́n jẹ́ ìránṣẹ́ láti inú Ọ̀rọ̀ Ọlọ́run, èyí tí a fi ìlànà ìlà lórí ìlà múlẹ̀, àti pé àwọn ìlà wọ̀nyẹn ń ké pé àwọn ìdájọ́ Ọlọ́run fẹ́rẹ̀ẹ́ máa pọ̀ sí i, wọ́n sì fẹ́rẹ̀ẹ́ máa túbọ̀ ń ṣẹlẹ̀ ní ìgbàpọ̀ sí i.

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.

Ní ti àsọtẹ́lẹ̀, Àjọṣepọ̀ Kristẹni tí ó péjọpọ̀ nínú ìtàn díẹ̀ ṣáájú àkókò ìparí ní ọdún 1989, ní ìlò tí ó jinlẹ̀ sí i ju pé kí a kàn fi í wé ìfarakanra pẹ̀lú àwọn ọdún 1880 sí 1890 lọ. Nínú ẹsẹ̀ ọ̀rọ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí láti ọ̀dọ̀ Sister White, ó ṣàfihàn ẹ̀mí-asán gẹ́gẹ́ bí ọ̀kan nínú ọ̀nà méjì tí Satani fi ń mú ayé ní ìgbèkùn, lẹ́yìn náà ó sì lo àwọn ọ̀rọ̀ kan láti sọ nípa àwọn iṣẹ́ ìyanu tí yóò ṣe.

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.

Lẹ́yìn ìdìbò ọdún 1988, èyí ni, lẹ́yìn dídé Christian Coalition, ìfihàn ńlá kan ti àwọn iṣẹ́ ìyanu Sátánì hàn gidigidi ní agbègbè dragoni, agbègbè ẹranko náà, àti agbègbè wòlíì èké náà. Ó ṣe pàtàkì láti ṣètò àwọn ìṣẹ̀lẹ̀ wọ̀nyí ní ìbámu tó tọ́, nítorí wọ́n jẹ́ àpẹẹrẹ dídé Sátánì ní ìrísí Kristi lẹ́yìn òfin Ọjọ́ Àìkú tí yóò ṣe kánkán láti dé ní orílẹ̀-èdè Amẹ́ríkà.

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.

Nínú àgbègbè Ìjọ Kátólíìkì, ní àwọn ọdún 1990, ayé wò ó bí àwọn ìfarahàn ti ẹni tí wọ́n ń pè ní wúńdíá Màríà, pẹ̀lú àwọn iṣẹ́ ìyanu tí ń bá a lọ gẹ́gẹ́ bí àwọn ère àwọn mímọ́ tí ń ṣàn ẹ̀jẹ̀, àwọn iṣẹ́ ìyanu ti ìfarahàn ní ojú ọ̀run, ìròjò ewé ododo láti ojú ọ̀run tí kò ní àwọsánmà, àti àwọn iṣẹ́ ìyanu Sátánì aláìmòye mìíràn. Àwọn ìrìnàjò-mímọ́ ti ẹgbẹẹgbẹ̀rún ènìyàn káàkiri ayé ni ọ̀pọ̀ ènìyàn ṣe ní àkókò wọ̀nyí, nígbà tí a fà wọ́n sínú àwọn ìtanjẹ tí àwọn ìṣẹ̀lẹ̀ wọ̀nyí mú ṣẹ. A kọ àwọn ìwé nípa wọn, àwọn oníròyìn ṣe ìwádìí, àwọn ìwé ìròyìn bíi Time àti Newsweek sì fi àwọn nǹkan wọ̀nyí hàn ní ojú ewé àkọ́kọ́ wọn.

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.

Nínú agbègbè ìjọba dragoni, àwọn ère Híndù ní India fi àwọn iṣẹ́ ìyanu Sátánì hàn nípa mímu àwọn ṣíbí tàbí àwọn gíláàsì ẹbọ ohun mímu tí a gbé sí ẹnu àwọn ère náà. Ìṣẹ̀lẹ̀ yìí, tí ó bẹ̀rẹ̀ ní abúlé kékeré kan ní India, tàn káàkiri gbogbo orílẹ̀-èdè náà bí àwọn ọ̀pọ̀lọ́ Egypt. BBC nípasẹ̀ ìròyìn tẹlifíṣọ̀nù rẹ̀ ṣe àlàyé lórí ìṣẹ̀lẹ̀ náà, àti gẹ́gẹ́ bí ìrònú àfikún, akọ̀ròyìn BBC lórí tẹlifíṣọ̀nù gbé ìbéèrè náà dìde pé, “Mo ń ṣe kàyéfì ohun tí yóò ṣẹlẹ̀ bí a bá lọ sí Ilé Ìkójọpọ̀ London lọ́la, tí a sì fi gíláàsì wàrà rú ọrẹ fún ọ̀kan lára àwọn ère Híndù?” Nínú ìròyìn alẹ́ ọjọ́ kejì, wọ́n fi akọ̀ròyìn kan náà hàn ní Ilé Ìkójọpọ̀ London, àti bí àwọn kámerà ṣe ń ṣiṣẹ́, ó fi gíláàsì wàrà rú ọrẹ fún ère Híndù ńlá náà. Nígbà tí gíláàsì náà fi kan ètè ère náà, lẹ́sẹ̀kẹsẹ̀ ni a fa wàrà náà wọ inú ère náà.

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.

Nínú ẹ̀sìn ẹ̀mí tí ó wà nínú àwọn àsọtẹ́lẹ̀ àwọn Ará India ilẹ̀ Amẹ́ríkà, ẹfọn funfun tí a mọ̀ sí “Miracle,” ni a bí ní ọjọ́ ogún, oṣù Kẹjọ, ọdún 1994, lórí oko Dave àti Valerie Heider ní agbègbè tó sún mọ́ Janesville, Wisconsin. A bí Miracle pẹ̀lú irun funfun, a sì kà ìbí rẹ̀ sí pé, gẹ́gẹ́ bí èrò àwọn kan, ó jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ kan ti àwọn ọmọ bíbí ilẹ̀ Amẹ́ríkà. Nínú onírúurú àṣà àwọn ọmọ bíbí ilẹ̀ Amẹ́ríkà, ìbí ẹfọn funfun ni a rí gẹ́gẹ́ bí ìṣẹ̀lẹ̀ mímọ́ tí ó sì ṣe pàtàkì, tí ó ń ṣàpẹẹrẹ ìṣọ̀kan, àlàáfíà, àti ìtúntò ẹ̀mí. Miracle fa àkíyèsí káàkiri gan-an, ó sì di àmì ìrètí àti ìjẹ́pàtàkì ẹ̀mí fún ọ̀pọ̀ ènìyàn. A lè tọpasẹ̀ àsọtẹ́lẹ̀ ẹfọn funfun náà padà, a sì so ó mọ́ taara pẹ̀lú ohun ìrántí mímọ́ jùlọ ti ẹ̀sìn ẹ̀mí àwọn ọmọ bíbí ilẹ̀ Amẹ́ríkà, nítorí pé nínú ìtàn àkọ́kọ́ nípa ẹfọn funfun náà ni a ti mú “piece pipe” wá sínú àṣà wọn.

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.

Ní ọdún 1994, nínú àgbègbè wòlíì èké ti Pùròtẹ́sítáǹtì tó ṣì ṣubú sí ìpẹ̀yìndà, ìṣísẹ̀ Ẹ̀rín Mímọ́, tí a tún mọ̀ sí Ìbùkún Toronto, bẹ̀rẹ̀ ní oṣù kin-in-ni ọdún 1994 ní Toronto Airport Vineyard Church (tí a ń pè ní Catch The Fire Toronto báyìí) ní Toronto, Ontario, Canada. Nígbà àtẹ̀lé àwọn ìpàdé ìjíǹde kan tí àwọn pásítọ̀ John àti Carol Arnott ṣe amọ̀nà wọn ni ìṣẹ̀lẹ̀ ẹ̀rín tí a kò lè ṣàkóso rẹ̀, pẹ̀lú àwọn ìfarahàn mìíràn bíi rírì, ẹkún, àti ṣíṣubú lulẹ̀, tàbí ṣíṣe àfarawe ẹranko àti àwọn ìró ẹranko (èyí tí a sábàa ń pè ní “pípà nínú Ẹ̀mí” tàbí “mímu yó nínú Olúwa”), bẹ̀rẹ̀ sí í ṣẹlẹ̀ láàárín àwọn ọmọ ìjọ.

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.

Àwọn alábàápín sọ pé ẹ̀rín náà àti àwọn ìfarahàn mìíràn jẹ́ nítorí ìwàláàyè àti iṣẹ́ Ẹ̀mí Mímọ́, èyí sì mú kí a lo ọ̀rọ̀ náà, “Ẹ̀rín Mímọ́,” láti ṣàpèjúwe ìṣẹ̀lẹ̀ náà. Àwọn ìpàdé ìjíǹde ní Toronto Airport Vineyard Church fa àkíyèsí àti àwọn àlejò láti gbogbo ayé wá, èyí sì yọrí sí ìtànkálẹ̀ ìṣísẹ̀ náà sí àwọn ìjọ mìíràn àti àwọn àwùjọ. Àwọn ènìyàn wá láti gbogbo ayé láti ní ìrírí ẹ̀rín náà, àti nígbà tí wọ́n padà sí àwọn ìjọ ìbílẹ̀ wọn, àwọn ìjọ wọ̀nyẹn sábà máa bẹ̀rẹ̀ sí í fi àwọn ìfarahàn ẹ̀mí èṣù kan náà hàn.

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 dá Christian Broadcasting Network (CBN) sílẹ̀ ní ọdún 1960. CBN jẹ́ ọ̀kan lára àwọn nẹ́tíwọ́ọ̀kì tẹlifíṣọ̀nù àkọ́kọ́ tí a yà sọ́tọ̀ fún àwọn ètò Kristẹni, ó sì kó ipa pàtàkì nínú ìdàgbàsókè ilé-iṣẹ́ ìgbékalẹ̀ ìròyìn Kristẹni ní Orílẹ̀-Èdè Amẹ́ríkà. Láti ọ̀pọ̀ ọdún sẹ́yìn, CBN ti fa àyè ìtànkálẹ̀ àti agbára ipa rẹ̀ gbòòrò sí i nípasẹ̀ tẹlifíṣọ̀nù, rédíò, àti ẹ̀rọ ìbánisọ̀rọ̀ oní-nọ́mbà, tí ó sì di ọ̀kan lára àwọn àjọ ìròyìn Kristẹni tó tóbi jù lọ ní ayé.

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.

Ní ọdún 1988, ó dá Christian Coalition sílẹ̀, ó sì díje fún ipò ààrẹ orílẹ̀-èdè Amẹ́ríkà. Àwọn ìgbàgbọ́ rẹ̀ ni a lè tọ́pa padà sí National Reform Movement àti Lord’s Day Alliance. Àwọn àjọ méjèèjì wọ̀nyẹn bẹ̀rẹ̀ ní ọdún 1888, wọ́n sì gbékalẹ̀ fún onírúurú àtúnṣe àwùjọ tí ó dá lórí àwọn ìlànà Kristẹni, pẹ̀lú ìfìdí mímu ọtí-lile léèwọ̀, ẹ̀tọ́ àwọn obìnrin láti dìbò, àti ìmúṣẹ ìṣètọ́ ọjọ́ Sábáàtì (Àìkú) gẹ́gẹ́ bí ọjọ́ ìsinmi àti ìjọsìn. Ẹgbẹ́ náà ní ipa láti ọ̀dọ̀ ìsìn Pùrótẹ́sítáǹtì evanjelika, ó sì ń wá ọ̀nà láti fi múlẹ̀ “orílẹ̀-èdè Kristẹni” kan tí a ó máa darí nípasẹ̀ àwọn ìlànà Bíbélì. Robertson ṣàfihàn àwọn ìlànà kan náà gẹ́gẹ́ bí National Reform Movement àti Lord’s Day Alliance. Nítorí ìdí náà, ó tún dá Regent University sílẹ̀.

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 dá Ilé-Ẹ̀kọ́ Gíga Regent sílẹ̀ ní ọdún 1977, ní ìbámu pẹ̀lú ẹ̀kọ́ ìsìn Kátólíìkì tí William Miller fi ìgboyà tako gidigidi. Ìjọ Kátólíìkì àti Pírótẹ́sítáǹtì apẹ̀yìndà ń lo ọ̀nà ìtumọ̀ Bíbélì ti Sátánì, èyí tí, láàrín àwọn èso aláìmímọ́ mìíràn, ń mú ìgbàgbọ́ jáde pé àlàáfíà ẹgbẹ̀rún ọdún kan yóò wà kí Jésù tó padà wá ní ti gidi. Robertson gbàgbọ́ pé yunifásítì rẹ̀ ń kọ́ àwọn ọkùnrin àti àwọn obìnrin láti jẹ́ àwọn tí yóò ṣàkóso ìjọba ẹgbẹ̀rún ọdún Kristi ní àkókò Millennium ti Bíbélì. Ọ̀rọ̀ náà “regent” túmọ̀ sí ẹni tí ń ṣiṣẹ́ gẹ́gẹ́ bí aṣojú tàbí igbákejì fún olùṣàkóso tàbí ọba, ẹni tí kò sí ní ilẹ̀ náà.

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.

Ṣáájú àkókò òpin ní 1989, tí ó bẹ̀rẹ̀ ó kéré tán ní 1960, àwọn ẹlẹgbẹ́ òde-òní ti àwọn àjọ wọ̀nyẹn tí wọ́n ń fi ipa mú ìlànà ọjọ́ Àìkú ní 1888, wọ inú ìtàn. Lẹ́yìn 1989, àwọn ìfihàn èṣù mì gbogbo ọ̀kan nínú àwọn ohun èlò mẹ́ta ti agbègbè ẹ̀sìn ti dragoni, ẹranko náà, àti wòlíì èké. Jésù máa ń sọ òpin ohun kan mọ́ ìbẹ̀rẹ̀ ohun kan nígbà gbogbo, àti pé 1989, “àkókò òpin” nínú ẹsẹ̀ ogójì Danieli mọ́kànlá, bẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ kan tí ó parí sí òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ nínú ẹsẹ̀ kọkànlélógójì. Nígbà tí òfin ọjọ́ Àìkú náà bá dé, Satani yóò farahàn láti “ṣe àfarawe” Kristi, iṣẹ́ ìtanjẹ rẹ̀ tí ó ga jù lọ yóò sì bẹ̀rẹ̀, pẹ̀lú àwọn iṣẹ́ ìyanu àti ìmúláradá.

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.

Ìtàn tí ó bẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ náà ń ṣàfihàn iṣẹ́ ìṣíkiri Pùròtẹ́sítà alátẹ̀yìnbọ̀ kan, tí ó yọrí sí òfin Ọjọ́-Àìkú, èyí tí ọdún 1989, ìbẹ̀rẹ̀ àkókò náà, jẹ́ àpẹẹrẹ rẹ̀. Ní ọdún 1989, “ògiri” “aṣọ-irin” náà wó lulẹ̀, àti ní òpin àkókò yìí “ògiri ìyàtọ̀ láàárín Ìjọ àti Ìpínlẹ̀” náà wó lulẹ̀. Ìbẹ̀rẹ̀ àkókò náà ń fi ààmì àwọn ààrẹ méjì àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn hàn. Ìbẹ̀rẹ̀ náà ń fi ààmì bí ipò Páápàá ṣe borí ọ̀tá rẹ̀, àìgbàgbọ́-ọlọ́run, ní Soviet Union, àti ìkẹyìn náà ń fi ààmì bí ipò Páápàá ṣe borí ọ̀tá rẹ̀, Pùròtẹ́sítà, ní Orílẹ̀-Èdè Amẹ́ríkà. Ìbẹ̀rẹ̀ náà ń fi ààmì àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ náà hàn (ọba ẹgbẹ́ Republican kan), tí ó darapọ̀ ọwọ́ mọ́ aṣòdìsí-Kristi ti àsọtẹ́lẹ̀ Bíbélì, àti ìparí náà ń fi ààmì èyí ìkẹyìn nínú àwọn ààrẹ mẹ́jọ náà hàn tí ó darapọ̀ ọwọ́ mọ́ aṣòdìsí-Kristi ti àsọtẹ́lẹ̀ Bíbélì. A mọ ààrẹ àkọ́kọ́ náà gẹ́gẹ́ bí ẹni tí ó jẹ́ onídàájọ́ fún mímú ògiri náà wó lulẹ̀, àti èyí ìkẹyìn ni ẹni tí yóò kọ ògiri náà.

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.

Ní ọdún 1960, títí dé àkókò òpin ní 1989, Ìgbìmọ̀ Ìtúnṣe Orílẹ̀-èdè òde-òní bẹ̀rẹ̀. Lẹ́yìn ìdìbò náà, àwọn iṣẹ́ ìyanu ti Sátánì bẹ̀rẹ̀. Kí òfin Ọjọ́ Àìkú tó dé, ìfarahàn ìkẹyìn àwọn alátúnṣe orílẹ̀-èdè yóò tún gbé orí òṣèlú wọn sókè. Ní àkókò òfin Ọjọ́ Àìkú, àkókò ti dé fún iṣẹ́ àgbàyanu Sátánì. Ṣáájú òfin Ọjọ́ Àìkú, nípa dandan àsọtẹ́lẹ̀, yóò pọn dandan kí àwọn ìdájọ́ wà, tí kì í ṣe pé wọn yóò mú ìlọsíwájú orílẹ̀-èdè Orílẹ̀-Èdè Amẹ́ríkà kúrò nìkan, ṣùgbọ́n pé àwọn ìdájọ́ wọ̀nyẹn, nípa dandan àsọtẹ́lẹ̀, yóò nílò láti le gan-an, àti láti bani lẹ́rù tó bẹ́ẹ̀ gẹ́ẹ́, débi pé ìmọ̀lára ọgbọ́n-ọrọ yóò ti wà ní ipò, tí yóò jẹ́ kí àwọn tí wọ́n wà nínú ìgbìmọ̀ ìkẹyìn ìtúnṣe orílẹ̀-èdè, àwọn Onífẹ̀ẹ́-Orílẹ̀-Èdè Kristẹni, lè máa tọ́ka sí ìdí àwọn ìdájọ́ wọ̀nyẹn gẹ́gẹ́ bí àwọn aráàlú tí wọ́n ń ba ohun tí wọ́n ń pè ní Ọjọ́ Olúwa jẹ́.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “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.

> “Bí àwọn ènìyàn wa bá ń bá a lọ nínú ìwà àìfẹ́kúfẹ̀ẹ́ tí wọ́n ti wà, Ọlọ́run kò lè tú Ẹ̀mí Rẹ̀ sórí wọn. Wọn kò tíì múra tán láti bá a ṣiṣẹ́ pọ̀. Wọn kò jí sí ipò náà, bẹ́ẹ̀ ni wọn kò mọ ewu tí ń halẹ̀. Wọn gbọ́dọ̀ ní báyìí, ju ìgbàkigbà rí lọ, ìmọ̀lára àìní wọn fún ìṣọ́ra àti ìṣe àpapọ̀.”

> “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.

> “A kò tíì rí iṣẹ́ àrà ọ̀tọ̀ ti áńgẹ́lì kẹta gẹ́gẹ́ bí ó ṣe ní ìjẹ́pàtàkì rẹ̀. Ọlọ́run fẹ́ kí àwọn ènìyàn Rẹ̀ ti wà níwájú jìnà sí ipò tí wọ́n wà lónìí. Ṣùgbọ́n nísinsin yìí, nígbà tí àkókò ti dé fún wọn láti dìde sí ìṣe, wọ́n ṣì ní ìmúrasílẹ̀ láti ṣe. Nígbà tí àwọn Olùtúnṣe Orílẹ̀-èdè bẹ̀rẹ̀ sí í tẹnumọ́ àwọn ìgbésẹ̀ láti dí òmìnira ẹ̀sìn kú, ó yẹ kí àwọn aṣáájú wa ti mọ ojú ipò náà dáadáa, kí wọ́n sì ti fi taratara ṣiṣẹ́ láti tako àwọn ìsapá wọ̀nyí. Kò sí nínú ètò Ọlọ́run pé a ti pa ìmọ́lẹ̀ mọ́ kúrò lọ́dọ̀ àwọn ènìyàn wa—òtítọ́ àsìkò yìí gan-an tí wọ́n nílò fún àkókò yìí. Kì í ṣe gbogbo àwọn òjíṣẹ́ wa tí ń polongo ìhìn iṣẹ́ áńgẹ́lì kẹta ló lóye dáadáa ohun tí ó jẹ́ ìhìn iṣẹ́ náà. Àwọn kan ti ka ìṣísẹ̀ Àtúnṣe Orílẹ̀-èdè sí ohun tí kò ṣe pàtàkì tó bẹ́ẹ̀, títí tí wọn kò fi rò pé ó ṣe dandan láti fi àkíyèsí púpọ̀ sí i, wọ́n sì tiẹ̀ ní ìmọ̀lára pé ní ṣíṣe bẹ́ẹ̀, wọn yóò ń fi àkókò wọn lórí àwọn ọ̀ràn tí ó yàtọ̀ sí ìhìn iṣẹ́ áńgẹ́lì kẹta. Kí Olúwa dárí jì àwọn arákùnrin wa nítorí pé wọ́n túmọ̀ ìhìn iṣẹ́ gan-an fún àkókò yìí ní ọ̀nà bẹ́ẹ̀.”

> “The people need to be aroused in regard to the dangers of the present time. The watchmen are asleep. We are years behind. Let the chief watchmen feel the urgent necessity of taking heed to themselves, lest they lose the opportunities given them to see the dangers.

> “A nílò kí a jí àwọn ènìyàn lórí ní ti àwọn ewu àkókò ìsinsìnyí. Àwọn olùṣọ́ wà nínú oorun. A wà lẹ́yìn ní ọ̀pọ̀ ọdún. Kí àwọn olórí olùṣọ́ mọ ìwúrí àìní-kíákíá láti máa ṣọ́ra fún ara wọn, kí wọ́n má bàa pàdánù àwọn ànfàní tí a fi fún wọn láti rí àwọn ewu náà.

> “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.

> “Bí àwọn olórí àgbà nínú àwọn àpéjọ wa kò bá gba ọ̀rọ̀ tí Ọlọ́run rán sí wọn nísinsìnyí, tí wọn kò sì wọ inú ìlànà fún ìṣe, àwọn ìjọ yóò jìyà àdánù ńlá. Nígbà tí olùṣọ́, ní ríri idà ń bọ̀, bá fun ìpè ní ohùn tí ó dájú, àwọn ènìyàn ní gbogbo ìlà yóò tún ìkìlọ̀ náà jáde, gbogbo wọn yóò sì ní àǹfààní láti múra sílẹ̀ fún ìjà náà. Ṣùgbọ́n ní ọ̀pọ̀ ìgbà olórí náà ti dúró ní ìṣiyèméjì, tí ó dàbí ẹni pé ó ń wí pé: ‘Ẹ má ṣe jẹ́ kí a yára jù. Ó ṣeé ṣe kí àṣìṣe kan wà. A gbọ́dọ̀ ṣọ́ra kí a má bàa gbé ìkìlọ̀ èké kalẹ̀.’ Ìṣiyèméjì àti àìdánilójú rẹ̀ gan-an ń ké pé: ‘Àlàáfíà àti ààbò.’ Ẹ má ṣe bínú sókè. Ẹ má ṣe fòyà. A ti mú ọ̀ràn àtúnṣe ẹ̀sìn yìí tóbi ju bí ó ti yẹ lọ. Gbogbo ìrúkèrúdò yìí yóò dákẹ́ tán.’ Báyìí ni ó ṣe ń sẹ́ ìránṣẹ́ tí a rán láti ọ̀dọ̀ Ọlọ́run ní tòótọ́, ìkìlọ̀ náà tí a ṣe láti jí àwọn ìjọ sókè sì kùnà láti ṣe iṣẹ́ rẹ̀. Ìpè olùṣọ́ náà kò fun ní ohùn tí ó dájú, àwọn ènìyàn kò sì múra sílẹ̀ fún ogun náà. Kí olùṣọ́ kí ó ṣọ́ra, kí ó má bàa jẹ́ pé, nípasẹ̀ ìṣiyèméjì àti ìdádúró rẹ̀, a ó fi àwọn ọkàn sílẹ̀ láti ṣègbé, a ó sì béèrè ẹ̀jẹ̀ wọn lọ́wọ́ rẹ̀.”

> “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?

> “A ti ń retí fún ọ̀pọ̀ ọdún kí a lè fi òfin Ọjọ́ Àìkú kalẹ̀ ní ilẹ̀ wa; àti ní báyìí tí ìgbésẹ̀ náà ti dé súnmọ́ wa gan-an, a bi í pé: Ṣé àwọn ènìyàn wa yóò ṣe ojúṣe wọn nínú ọ̀ràn yìí bí? Ṣé a kò lè ran lọ́wọ́ láti gbé àsíá náà sókè àti láti pè wá sí iwájú àwọn tí wọ́n ní ìbòwọ̀ fún ẹ̀tọ́ àti àǹfààní ẹ̀sìn wọn? Àkókò náà ń sún mọ́lé kánkán nígbà tí àwọn tí wọ́n yàn láti gbọ́ràn sí Ọlọ́run dípò ènìyàn yóò jẹ́ kí wọ́n nímọ̀lára ọwọ́ ìnilára. Nígbà náà ha, a ó ha bu Ọlọ́run láìyì nípa dídákẹ́ nígbà tí a ń tẹ àwọn òfin mímọ́ Rẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀?”

> “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.

> “Nígbà tí ayé Pírótẹ́sítáǹtì, nípasẹ̀ ìwà rẹ̀, ń ṣe àwọn ìtẹ̀wọ́gbà fún Róòmù, ẹ jẹ́ kí a jí dìde kí a lè lóye ipò náà, kí a sì wo ìjà tí ó wà níwájú wa gẹ́gẹ́ bí ó ti jẹ́ ní tòótọ́. Ẹ jẹ́ kí àwọn olùṣọ́ báyìí gbé ohùn wọn sókè, kí wọ́n sì fi ìhìn iṣẹ́ náà hàn, èyí tí í ṣe òtítọ́ ìsinsin yìí fún àsìkò yìí. Ẹ jẹ́ kí a fi hàn fún àwọn ènìyàn ibi tí a wà nínú ìtàn àsọtẹ́lẹ̀, kí a sì wá ọ̀nà láti jí ẹ̀mí Pírótẹ́sítáǹtì tòótọ́ dìde, ní jíjí ayé sí ìmòye iye àwọn ànfààní òmìnira ẹ̀sìn tí a ti gbádùn fún ìgbà pípẹ́.”

> “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.

> “Ọlọ́run ń pè wá láti jí, nítorí òpin ti súnmọ́. Wákàtí kọ̀ọ̀kan tí ń kọjá jẹ́ àkókò iṣẹ́ ní àwọn àgbàlá ọ̀run láti pèsè àwọn ènìyàn kan lórí ilẹ̀-ayé láti ṣe ipa kan nínú àwọn ìṣẹ̀lẹ̀ ńlá tí yóò ṣí síwájú wa láìpẹ́. Àwọn ìṣẹ́jú tí ń kọjá wọ̀nyí, tí ó dàbí ẹni pé iye wọn kéré púpọ̀ sí wa, kún fún àwọn ohun-ìfẹ́ àìnípẹ̀kun tí ó wúwo. Wọ́n ń dá ìpín ayànmọ́ àwọn ọkàn sílẹ̀ fún ìyè àìnípẹ̀kun tàbí ikú àìnípẹ̀kun. Ọ̀rọ̀ tí a ń sọ lónìí sí etí àwọn ènìyàn, àwọn iṣẹ́ tí a ń ṣe, ẹ̀mí ìhìn-iṣẹ́ tí a ń gbé, yóò jẹ́ òórùn ìyè sí ìyè tàbí ti ikú sí ikú.”

> “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.

> “Ẹ̀yin ará mi, ẹ̀yin mọ̀ pé ìgbàlà ti ẹ̀yin fúnra yín, pẹ̀lú àyànmọ́ àwọn ọkàn mìíràn, dá lórí ìmúrasílẹ̀ tí ẹ̀yin ń ṣe nísinsin yìí fún ìdánwò tí ó wà níwájú wa bí? Ṣé ẹ ní ìtara gbígbóná tó bẹ́ẹ̀, ìwà-bí-Ọlọ́run àti ìfọkànsìn, tí yóò jẹ́ kí ẹ lè dúró nígbà tí a bá mú ìtakò wá síwájú yín? Bí Ọlọ́run bá ti sọ̀rọ̀ nípasẹ̀ mi rí, àkókò náà yóò dé nígbà tí a ó mú yín wá síwájú àwọn ìgbìmọ̀, a ó sì ṣàríwísí gbogbo ipò òtítọ́ tí ẹ̀yin dì mú gidigidi. Àkókò tí ọ̀pọ̀lọpọ̀ ènìyàn ń jẹ́ kí ó ṣòfò nísinsin yìí yẹ kí a fi yà sí mímọ́ fún iṣẹ́ tí Ọlọ́run ti fi lé wa lọ́wọ́, ìyẹn ìmúrasílẹ̀ fún ìpọnjú tí ń bọ̀ lọ́wọ́.” Testimonies, ìdìpọ̀ 5, 714–716.

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