At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

Nan fen mwa jiyè 2023, vwa k ap rele nan dezè a te kòmanse kriye bay zo sèch mò yo, jan sa reprezante pa Dànyèl ki te ale bò kote Aryòk pou fè l konnen li te konprann “sekrè a.” Dànyèl, an relasyon avèk Ananya, Mizaèl ak Azarya, reprezante mesaje Eli a, e mesaj Eli a idantifye ke, kit pèp Bondye a konprann li oswa aksepte li ou pa, yo deja anba yon madichon.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Koulye a, nou menm, ò prèt yo, lòd sa a se pou nou. Si nou pa vle koute, e si nou pa vle pran sa oserye nan kè nou, pou nou bay non mwen glwa, se Senyè ki gen tout pouvwa a ki di sa, m ap voye menm yon madichon sou nou, e m ap madichonnen benediksyon nou yo; wi, mwen deja madichonnen yo, paske nou pa pran sa oserye nan kè nou. Malachi 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

“Prèt” dènye jou yo, dapre Pyè, se pèp alyans Bondye a ki, anvan sa, pa t pèp alyans Bondye a. Se yo menm ki te manje nan “liv kache a” lè zanj pisan Revelasyon dizwit la te desann nan 11 septanm 2001. Men dapre Malachi, yo anba madichon.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

Si toutefois vous avez goûté que le Seigneur est bon. Approchez-vous de lui, pierre vivante, rejetée par les hommes, mais choisie de Dieu et précieuse ; et vous-mêmes, comme des pierres vivantes, êtes édifiés pour former une maison spirituelle, un saint sacerdoce, afin d’offrir des sacrifices spirituels, agréables à Dieu par Jésus-Christ. C’est pourquoi il est dit dans l’Écriture : Voici, je mets en Sion une pierre angulaire, choisie, précieuse ; et celui qui croit en elle ne sera point confus. L’honneur est donc pour vous qui croyez ; mais, pour les rebelles, la pierre qu’ont rejetée ceux qui bâtissaient est devenue la principale de l’angle, et une pierre d’achoppement et un rocher de scandale ; ils s’y heurtent pour n’avoir pas obéi à la parole, et c’est à cela qu’ils ont été destinés. Vous, au contraire, vous êtes une race élue, un sacerdoce royal, une nation sainte, un peuple acquis, afin que vous annonciez les vertus de celui qui vous a appelés des ténèbres à son admirable lumière ; vous qui autrefois n’étiez pas un peuple, et qui maintenant êtes le peuple de Dieu ; vous qui n’aviez pas obtenu miséricorde, et qui maintenant avez obtenu miséricorde. 1 Pierre 2:3–10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

“Prèt” dènye jou yo se moun ki “goute bonte Senyè a.” “Nan tan lontan” yo “pa t yon pèp, men kounye a yo se pèp Bondye a.” Se yo menm ki jwenn “wòch vivan” an, ki te “vre, lèzòm te rejte l, men Bondye te chwazi l, e li gen anpil pri.” Wòch sa a se “sèt fwa” Levitik ventsis la, ke “mason” mouvman Millerit la te “rejte” an 1863. “Mason” Millerit yo te bati yon tanp pandan karannsis ane ki soti 1798 rive 1844, men apre sa yo te chwazi rejte “ogmantasyon konesans” sou “sèt fwa” yo ki te rive an 1856.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Pèp mwen an ap detwi poutèt yo manke konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m ankò kòm prèt; dèske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Plis yo te vin anpil, se plis yo te peche kont mwen; se poutèt sa m ap chanje glwa yo an wont. Oze 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

«פּרêtres» yo nan dènye jou yo te aksepte mesaj «sèt fwa» a lè yo te mennen yo tounen sou ansyen chemen Advantis yo apre 11 septanm 2001. Yo te goute mesaj liv ki te kache a, e li te «presye». Men, Malachi di prèt dènye jou yo «madichonnen», e natirèlman «sèt fwa» a se yon madichon. Yo anba madichon «sèt fwa» a, paske yo repete peche zansèt yo. Malachi di prèt yo te pwofane non Bondye, lè yo te ofri yon «ofrann sal». Ofrann sa a se te prediksyon 18 jiyè 2020 la.

For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

Paske depi kote solèy la leve jouk kote li kouche, non mwen va gran nan mitan nasyon yo; e nan tout kote y ap ofri lansan bay non mwen, ansanm ak yon ofrann ki pwòp; paske non mwen va gran nan mitan payen yo, se Seyè dèzame yo ki di sa. Men nou menm, nou derespekte l, lè nou di: Tab Seyè a sal; e sa li bay la, menm manje li a, se bagay yo meprize. Nou di tou: Gade jan sa fatigan! E nou soufle sou li ak deden, se Seyè dèzame yo ki di sa; epi nou pote sa bèt sovaj dechire, sa ki enfim, ak sa ki malad; konsa nou pote yon ofrann: èske m ta dwe aksepte sa nan men nou? se Seyè a ki di sa. Men madichon pou twonpè a, ki gen yon mal nan bann li a, ki fè yon ve, epi ki ofri bay Seyè a yon bagay ki gen defo; paske mwen se yon gran Wa, se Seyè dèzame yo ki di sa, e non mwen se bagay ki fè pè nan mitan nasyon yo. E kounye a, o prèt yo, kòmandman sa a se pou nou. Si nou pa koute, e si nou pa pran sa pou kè nou, pou nou bay non mwen glwa, se Seyè dèzame yo ki di sa, m ap voye yon madichon sou nou, e m ap madichonnen benediksyon nou yo; wi, mwen deja madichonnen yo, paske nou pa pran sa pou kè nou. Gade, m ap gate desandans nou, e m ap gaye fimye sou figi nou, menm fimye fèt solanèl nou yo; epi y ap pote nou ale ansanm avè l. E n a konnen mwen voye kòmandman sa a ban nou, pou alyans mwen an te ka rete avèk Levi, se Seyè dèzame yo ki di sa. Malachi 1:11–2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Alyans avèk Levi a se senbòl fidelite Levit yo nan tès imaj bèt la, nan rebelyon ti towo bèf an lò Arawon an. Levit yo nan liv Malachi a, ke mesaje alyans lan pirifye, yo pirifye pou yo ka ofri “yon ofrann” nan jistis. Ofrann lan se mesaj non Kris la, ki se karaktè li.

“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

“Se fènwa move-konpreyansyon konsènan Bondye a k ap vlope lemonn. Lèzòm ap pèdi konesans yo sou karaktè li. Yo te mal konprann li e yo te mal entèprete li. Nan moman sa a, yon mesaj ki soti nan Bondye dwe pwoklame, yon mesaj ki pote limyè nan enfliyans li e ki pote delivrans nan pouvwa li. Karaktè li dwe fè konnen. Nan fènwa lemonn nan, limyè laglwa li dwe klere, limyè bonte li, mizèrikòd li, ak verite li.”

“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

“Sa a se travay pwofèt Ezayi te trase a nan pawòl sa yo: ‘O Jerizalèm, ou menm ki pote bon nouvèl la, leve vwa ou avèk fòs; leve li, pa pè; di vil Jida yo: Men Bondye nou an! Men, Senyè Bondye a ap vini ak men pwisan, e bra Li ap gouvène pou Li; men, rekonpans Li la avèk Li, e travay Li devan Li.’ Ezayi 40:9, 10.”

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

“Moun k ap tann vini Veteren an dwe di pèp la: ‘Gade Bondye nou an.’ Dènye reyon limyè mizèrikòd yo, dènye mesaj mizèrikòd ki pou bay mond lan, se yon revelasyon sou karaktè lanmou Li. Pitit Bondye yo dwe manifeste laglwa Li. Nan pwòp lavi ak karaktè pa yo, yo dwe revele sa gras Bondye a fè pou yo.” Christ’s Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Prèt Malachi yo te ofri yon ofrann ki te kòwonpi non Bondye. Ofrann lan reprezante yon mesaj, e mesaj Nashville la, 18 jiyè 2020, te yon ofrann kòwonpi. Li te kòwonpi pa rebelyon ki te neglije kòmandman pwofetik la ki di: “pa ta dwe gen tan ankò”, ki te bay pa Kris li menm nan Revelasyon 10.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

Epi zanj mwen te wè a kanpe sou lanmè a ak sou tè a leve men li anlè nan syèl la, epi li sèmante pa Sila a ki vivan pou tout tan ak tout tan, ki kreye syèl la ak tout sa ki ladan l, tè a ak tout sa ki ladan l, ak lanmè a ak tout sa ki ladan l, ke pa t ap gen tan ankò. Revelasyon 10:5, 6.

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

«L’offrande de justice» représentée par les Lévites dans Malachie, chapitre trois, est comme une offrande aux jours d’autrefois, et elle représente un message. Les «années anciennes» représentent la pureté du message qui produisit la première déception dans l’histoire millérite. L’offrande corrompue représente le message corrompu du 18 juillet 2020, et pourtant cela demeure un événement parallèle.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Epi l ap chita tankou yon rafinè ak yon moun k ap pirifye ajan; l ap pirifye pitit gason Levi yo, epi l ap netwaye yo tankou lò ak ajan, pou yo ka ofri bay Senyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm va fè Senyè a plezi, tankou nan tan lontan, ak tankou nan ane pase yo. Malachi 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

“Madichon” yo idantifye nan Malachi a idantifye yon tès rekonesans sou sa Eli reprezante. Nou menm ki kounye a ap reveye yo dwe konprann ke reyalite madichon “sèt fwa” a te akonpli sou nou nan rebelyon nou te manifeste lè nou te fè prediksyon peche a pou 18 Jiyè 2020. Nou dwe tou, yon lòt fwa ankò, deside ki metodoloji pwofetik nou chwazi manje. De temwen pou reyalite sa a, epi gen lòt ankò, ka jwenn nan fason Malachi prezante Eli ki gen pou vini an, epi tou nan pwòp istwa Eli a. Eli te idantifye aklè ke t ap gen yon sèl mesaj ak metodoloji ki kòrèk.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

Eli, Tichbit la, ki te youn nan moun Galarad yo, di Akab: Menm jan SENYÈ a, Bondye Izrayèl la, vivan, li menm devan ki mwen kanpe a, p ap gen ni lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Malachi te idantifye yon “madichon” prèt Bondye yo anba li nan peryòd kote dènye Eli a parèt, an koneksyon ak yon madichon ki asosye ak ladim Bondye a. “Madichon” ladim lan nan Malachi a reprezante yon desizyon pèp Bondye a dwe pran, paske, pou yo retire madichon yo deja anba li a, yo dwe deside ki kote epi kisa ki “depo a”.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

Gade, m ap voye mesaje mwen an, e li pral pare chemen an devan mwen; epi Seyè a, moun nou ap chèche a, pral vini toudenkou nan tanp li a, wi, mesaje alyans lan, moun nou pran plezi nan li a; gade, li pral vini, se Seyè ki gen tout pouvwa a ki di sa. Men, ki moun ki ka sipòte jou vini li a? e ki moun ki ka rete kanpe lè li parèt? paske li tankou dife moun k ap rafine a, e tankou savon moun k ap blanchi twal yo: Epi li pral chita tankou yon moun k ap rafine ak pirifye ajan; li pral pirifye pitit gason Levi yo, e li pral netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm va fè plezi Seyè a, tankou nan tan lontan, tankou nan ane pase yo. Epi m ap pwoche bò kote nou pou jijman; e m ap yon temwen rapid kont majisyen yo, kont adiltè yo, kont moun ki fè fo sèman yo, kont moun k ap peze salè ouvriye a, vèv la, ak òfelen an, kont moun ki detounen etranje a soti nan dwa li, e ki pa gen lakrent pou mwen, se Seyè ki gen tout pouvwa a ki di sa. Paske mwen se Seyè a, mwen pa chanje; se poutèt sa nou menm, pitit Jakòb yo, nou pa disparèt nèt. Depi nan jou zansèt nou yo, nou te vire do bay òdonans mwen yo, e nou pa t respekte yo. Tounen vin jwenn mwen, e m ap tounen vin jwenn nou, se Seyè ki gen tout pouvwa a ki di sa. Men nou di: Nan ki sa pou nou tounen? Èske yon moun ka vòlè Bondye? Men nou menm, nou vòlè m. Men nou di: Nan ki sa nou vòlè w? Nan dizyèm ak ofrann yo. Nou anba madichon, wi, anba madichon; paske nou vòlè m, nou menm, tout nasyon sa a. Pote tout dizyèm yo nan depo a, pou gen manje nan kay mwen an, epi mete m a leprèv kounye a nan sa, se Seyè ki gen tout pouvwa a ki di sa, pou nou wè si mwen p ap louvri pou nou fenèt syèl yo, e vide sou nou yon benediksyon, jis pa gen ase plas pou resevwa li. Epi m ap reprimande moun k ap devore a poutèt nou, epi li p ap detwi rekòt tè nou an; ni pye rezen nou an p ap lage fwi li anvan lè li nan jaden an, se Seyè ki gen tout pouvwa a ki di sa. Malachi 3:1–11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Seyè a pa chanje, ni li pa chanje metòd li. Kèlkeswa sa “madichon” an ka ye oswa pa ka ye, sa ki reprezante pa madichon “ladim” Malachi a, yo dwe pote ladim nan depo a, nan bi pou gen “manje” nan kay Bondye a. Reyalite sa a egzije pou yo pran yon desizyon sou sa “depo” a ye, epi sou ki sa manje William Miller te reprezante nan mouvman premye zanj lan, ki te yon tip manje pou yo manje nan mouvman twazyèm zanj lan? Youn nan senbòl manje sa a se “lapli” ak “lawouze”.

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

Koute, nou menm syèl yo, epi m ap pale; epi tande, ou menm tè a, pawòl bouch mwen. Doktrin mwen an pral tonbe tankou lapli, pawòl mwen pral degoute tankou lawouze, tankou ti lapli sou zèb ki fèk pouse, epi tankou gwo lapli sou zèb yo; paske m ap fè konnen non SENYÈ a: bay Bondye nou an grandè. Li se Wòch la, travay li pafè; paske tout chemen li yo se jistis; li se yon Bondye verite, san okenn mechanste; li jis e li dwat. Detewonòm 32:1–4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Èske Éli te vrèman vle di sa li te di Akab? Èske li te vrèman vle di ke nan dènye jou yo, lè akonplisman pafè mouvman ak mesaj Éli a rive, “pap gen ni lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen”? Èske “lapli” Éli di yo t ap kenbe a, eksepte dapre pawòl li, koresponn ak “lapli” Malachi pwomèt kòm yon benediksyon?

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

Pote tout dim yo nan depo a, pou manje ka genyen nan kay mwen; epi mete m nan prèv kounye a nan sa, se Senyè dèzame yo ki di sa, si m pa louvri pou nou fenèt syèl yo, epi vide sou nou yon benediksyon, yon benediksyon tèlman gwo, nou p ap gen ase plas pou resevwa li. Malachi 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Epi “madichon” “ofrann” ki pa sanktifye “prèt” yo, ak move itilizasyon “ladim” ki deja fèt la, èske yo reprezante tou “madichon” “sèt fwa” yo?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

Nan fen mwa Jiyè 2023, nou te kòmanse pibliye atik ki, an reyalite, se yon repete mesaj ki jwenn nan seri etid yo rele Tablo Abakik yo. Diferans ki genyen nan prezantasyon aktyèl la se ke, apre 18 Jiyè 2020, Senyè a te kòmanse mete kèk nan ansyen ansèyman yo anba yon nouvo limyè.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

Li te kòmanse louvri kèk bagay ki te parèt devan mwen kòm bagay pwofon, men pèsonèlman mwen te dekonekte e mwen pa t vle an kontak ak travay yo te deja ban mwen pou m te akonpli a. Depi 19 Jiyè 2020, mwen te konprann ke prediksyon jou anvan an te fo, e ke pèsonèlman mwen te plis responsab pou prediksyon peche sa a ak konsekans terib li yo pase nenpòt lòt moun.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Lè sa a, nan mwa Jiyè 2023, mwen te anvayi pa yon konviksyon fò, ke malgre echèk total mwen kòm yon dirijan nan mouvman twazyèm zanj Bondye a, mwen te dwe omwen kòmanse ekri sa mwen te rive konprann depi Jiyè 2020. Mwen te pran desizyon pou m mete alekri sa ki te louvri devan mwen depi peche 18 Jiyè 2020 la, epi apre sa pou m mete li nan dosye piblik la, anvan yo te mete m nan repo.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

Nan twa mwa ki pase depi mwa Jiyè a, gen plis pase swasanndis peyi atravè lemond ki kounye a ap suiv atik sa yo. Wi, gen kèk ladan yo ki san dout ap suiv yo pou objektif ak entansyon ki pa sen, men se pa tout. Nou sou bò pou nou mete an fonksyon yon pwogram ki pral mete atik sa yo nan tout gwo lang yo sou latè, paske nan pwen sa a, plis pase swasanndis peyi sa yo oblije konsidere verite sa yo sèlman nan lang angle.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

Nou deja ap travay pou ede kèk moun atravè lemond ki pa gen mwayen ni resous pou fè anpil bagay ak verite sa yo, e m ap mande si “depo” Malachi a, ki gen yon objektif byen defini pou bay “manje” nan kay Bondye a, pa ta ka ap fè referans ak travay pou gaye verite ki ap soti nan atik sa yo depi Jiyè 2023?

We will begin our consideration of Daniel chapter three in the next article.

N ap kòmanse egzamen nou sou Danyèl chapit twa nan pwochen atik la.

“We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

“N ap viv nan yon peryòd espesyal nan istwa tè sa a. Yon gwo travay dwe fèt nan yon tan ki trè kout, e chak kretyen dwe jwe yon wòl nan soutni travay sa a. Bondye ap rele moun ki va konsakre tèt yo pou travay delivrans nanm yo. Lè nou kòmanse konprann ki kalite sakrifis Kris la te fè pou sove yon mond k ap peri, y ap wè yon gwo lit pwisan pou sove nanm yo. O, si tout legliz nou yo te ka wè epi reyalize sakrifis enfini Kris la!”

“In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

“Nan vizyon lannuit yo, reprezantasyon yo te pase devan mwen konsènan yon gwo mouvman refòm pami pèp Bondye a. Anpil moun t ap fè lwanj Bondye. Moun malad yo te geri, e lòt mirak te fèt. Yo te wè yon lespri entèsesyon, menm jan sa te parèt anvan gran Jou Pannkòt la. Yo te wè dè santèn ak dè milye moun k ap vizite fanmi yo epi k ap louvri devan yo pawòl Bondye a. Kè yo te vin anba konviksyon pa pouvwa Sentespri a, e yon lespri vrè konvèsyon te parèt. Toupatou, pòt yo te louvri byen laj pou pwoklamasyon verite a. Mond lan te sanble resevwa limyè anba enfliyans selès la. Gwo benediksyon te resevwa pa vrè pèp Bondye a ki enb yo. Mwen te tande vwa remèsiman ak louwanj, e te sanble te gen yon refòm tankou sa nou te temwen an 1844.”

“Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

“Men, gen kèk ki te refize konvèti. Yo pa t vle mache nan chemen Bondye a, epi lè, pou travay Bondye a te kapab avanse, yo te fè apèl pou ofrann volontè, kèk te kenbe byen fèm, avèk egoyis, byen tè yo sou latè. Moun sa yo ki te anvye byen yo te vin separe ak kongregasyon moun ki te kwè yo.

“The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

“Jijman Bondye yo sou tè a, e, anba enfliyans Sentespri a, nou dwe bay mesaj avètisman li te konfye nou an. Nou dwe bay mesaj sa a san pèdi tan, liy sou liy, prensip sou prensip. Byento, lèzòm pral oblije pran gwo desizyon, e se devwa nou pou nou veye pou yo resevwa yon opòtinite pou yo konprann verite a, pou yo ka pran pozisyon yo avèk entèlijans bò kote sa ki dwat la. Senyè a rele pèp li a pou yo travay—travay ak tout kè ak sajès—pandan tan gras la poko fini.” Testimonies, volume 9, 126.