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.

Mu mwezi wa saba mwishoni mwa mwaka wa 2023, sauti iliyo nyikani ilianza kuyalilia yale mifupa mikavu iliyokufa, kama inavyowakilishwa na Danieli kwenda kwa Arioki na kumjulisha kwamba aliifahamu “siri.” Danieli kwa uhusiano wake na Hanania, Mishaeli, na Azaria wanamwakilisha mjumbe wa Eliya, na ujumbe wa Eliya hutambulisha kwamba, iwapo watu wa Mungu wanauelewa au wanaukubali au la, tayari wako chini ya laana.

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.

Na sasa, enyi makuhani, amri hii ni kwa ajili yenu. Msiposikia, na msipoweka moyoni mwenu kumpa jina langu utukufu, asema Bwana wa majeshi, nitapeleka laana juu yenu, nami nitazilaani baraka zenu; naam, nimekwishazilaani tayari, kwa sababu hamliweki jambo hili moyoni. Malaki 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.

“kahînên” rojên dawî, li gorî Petrûs, gelê peymanê yê Xwedê ne; ew kes in ku berê ne gelê peymanê yê Xwedê bûn. Ew in yên ku ji “pirtûka veşartî” xwarin girtin dema ku milyaketê hêzdar ê Vahiyê hejdeh di 11ê Îlona 2001an de hate xwarê. Lê li gorî Malakî, ew bin nifirê ne.

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.

यदि तिमीहरूले प्रभु कृपालु हुनुहुन्छ भन्ने स्वाद चाखेका छौ भने। उहाँकहाँ आओ, जो जीवित पत्थरजस्तै हुनुहुन्छ, मानिसहरूद्वारा त अस्वीकृत, तर परमेश्वरद्वारा चुनिनुभएको र बहुमूल्य ठहरिनुभएको। तिमीहरू पनि जीवित पत्थरहरूझैँ आत्मिक भवनको रूपमा निर्माण हुँदै जाओ, एउटा पवित्र पूजाहारी-समूह भई, येशू ख्रीष्टद्वारा परमेश्वरलाई ग्रहणयोग्य आत्मिक बलिदानहरू चढाउन। यसकारण पवित्रशास्त्रमा पनि यसरी लेखिएको छ, “हेर, म सिय्योनमा एउटा मुख्य कुनाको पत्थर राख्दछु, चुनिएको, बहुमूल्य; र जसले उहाँमा विश्वास गर्छ, त्यो कदापि लज्जित हुनेछैन।” यसकारण विश्वास गर्ने तिमीहरूका निम्ति उहाँ बहुमूल्य हुनुहुन्छ; तर आज्ञा नमान्नेहरूका निम्ति, “जुन पत्थरलाई भवन बनाउनेहरूले अस्वीकार गरे, त्यही नै कुनाको शिरपत्थर भएको छ,” अनि, “ठेस लाग्ने पत्थर र अपमानको चट्टान।” तिनीहरू वचनमा ठेस खान्छन्, किनकि तिनीहरू आज्ञा नमान्ने छन्; र यसैका निम्ति तिनीहरू नियुक्त पनि गरिएका थिए। तर तिमीहरू त चुनिएको वंश, राजकीय पूजाहारी-समूह, पवित्र जाति, परमेश्वरका आफ्नै मानिसहरू हौ, ताकि जसले तिमीहरूलाई अन्धकारबाट आफ्ना अद्भुत ज्योतिमा बोलाउनुभयो, उहाँका महिमाहरू तिमीहरूले घोषणा गर। तिमीहरू पहिले मानिसहरू थिएनौ, तर अब परमेश्वरका मानिसहरू भएका छौ; पहिले दया नपाएकाहरू थियौ, तर अब दया पाएका छौ। १ पत्रुस २:३–१०।

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.

Ku “bahuhani” ba masiku ga mwisho ni baria “bameonje kua Mukama ni murungi.” “Mu biseera ebyayita” bo “batali ihanga, mugulu ni ihanga lya Ruhanga.” Nibo abo abashangire “ibare liriho,” eryo “nobwo lyagaanibwe n’abantu, kwonka lyatoranibwe Ruhanga kandi ni ery’omuhendo.” Eryo bare ni “ebihe musanju” eby’Eby’Abaleevi makumi abiri na mukaaga, ebyo “abazimbi” b’omutwaro gwa Millerite “baagaanye” omu 1863. “Abazimbi” ba Millerite bazimbire hekalu omu myaka makumi ana na mukaaga kuva 1798 okuhika 1844, kwonka hanyuma bagahitamo kwanga “okwiyongera kw’okumanya” okw’aha “ebihe musanju” okwatuukire omu 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.

Bantu bami babhujiswa ngenxa yokuswela ulwazi; ngenxa yokuba ululahlile ulwazi, nami ke ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho. Njengoko babesanda, benjenjalo ukona kum; ngenxa yoko ndiya kuyiguqula uzuko lwabo lube lihlazo. Hosea 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.

“Abakahani” b’ebihe eby’enkomerero baakkiriza obubaka bwa “emirundi musanvu” bwe baakulemberwa okuddayo mu makubo amadala aga Adiventi oluvannyuma lwa Ssebutemba 11, 2001. Baakomba ku bubaka bw’ekitabo ekikwekeddwa, era bwali “bw’omuwendo omungi.” Naye Malaki agamba nti abakahani b’ebihe eby’enkomerero “bakolimiddwa”, era mazima ddala “emirundi musanvu” kikolimo. Bali wansi w’ekikolimo kya “emirundi musanvu,” kubanga bazzizzaawo ebibi bya bajjajjaabwe. Malaki agamba nti abakahani baayonoona erinnya lya Katonda, nga bawaayo “ekiweebwayo ekiriko obutali bulongoofu.” Ekiweebwayo ekyo kye kyali okulangirira kwa Jjulaayi 18, 2020.

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.

Эрте күн чыккан жактан тартып анын баткан жагына чейин Менин ысымым бутпарастар арасында улуу болот; жана ар бир жерде Менин ысымыма жыпар жыттуу түтүн чалынат, ошондой эле таза курмандык алып келинет; анткени Менин ысымым элдер арасында улуу болот, — дейт Себайот Теңир. Бирок силер: “Теңирдин дасторкону булганган”, — деп, аны арамдап жатасыңар; анын түшүмү, башкача айтканда анын азыгы, жек көрүндү деп эсептейсиңер. Дагы силер: “Мына, бул кандай оор түйшүк!” — дедиңер жана ага мурдуңарды чүйрүдүңөр, — дейт Себайот Теңир; силер талап жырткыч тыткылаганды, аксакты, оорулууну алып келдиңер; ушинтип курмандык алып келдиңер: муну силердин колуңардан кабыл алышым керекпи? — дейт Теңир. Бирок каргыш тийсин алдамчыга, анын оторунда эркек мал туруп, ошону убада кылып, Теңирге бузук нерсени курмандыкка чалганга; анткени Мен улуу Падышамын, — дейт Себайот Теңир, — жана Менин ысымым элдер арасында коркунучтуу. Эми болсо, эй ыйык кызмат кылуучулар, бул осуят силер үчүн. Эгер укпай турган болсоңор жана Менин ысымыма даңк берүү үчүн муну жүрөгүңөргө салбай турган болсоңор, — дейт Себайот Теңир, — анда силерге каргыш жиберем жана баталарыңарга каргыш айтам; ооба, силер муну жүрөгүңөргө салбаганыңар үчүн, Мен аларга буга чейин эле каргыш айткам. Мына, Мен силердин тукумуңарды бузам жана майрамдык курмандыктарыңардын заңын жүзүңөргө чачам; ошону менен бирге силерди да алып кетишет. Ошондо Менин Леби менен түзгөн келишимим сакталышы үчүн, ушул осуятты силерге жибергенимди билесиңер, — дейт Себайот Теңир. Малахия 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.

Ebrɛ a wɔne Levi yɛe no yɛ Lewifoɔ no nokwaredi ho sɛnkyerɛnne wɔ aboa no honi sɔhwɛ no mu, wɔ Aaron sika nantwie ba no atuatew no mu. Lewifoɔ a wɔwɔ Malaki nhoma no mu, a apam no ɔbɔfo no hohoro wɔn no, wɔhohorow wɔn sɛnea ɛbɛyɛ a wɔde “afɔrebɔde bi” bɛba trenee mu. Afɔrebɔde no ne Kristo din no nkrasɛm, a ɛno ne Ne suban.

“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.

“Ni umwiza bw’ukutamenya neza Imana ari bwo butwikiriye isi. Abantu bariko batakaza ubumenyi bwabo bw’imico yiwe. Yaratumwe ukutari kwo kandi irasigurwa nabi. Muri iki gihe, ubutumwa buvuye ku Mana bukwiye kwamamazwa, ubutumwa bumurikisha mu ngaruka zabwo kandi bukiza mu bushobozi bwabwo. Imico yiwe ikwiye kumenyeshwa. Mu mwiza w’isi hakwiye kumenekerwamwo umuco w’ubwiza bwiwe, umuco w’ineza yiwe, imbabazi, n’ukuri.”

“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.

“Lino ni lilikili lya kuvandikiliwa na mprofeta Yesaya mu mazwi aya: ‘Ee Yerusalemu, ove we uleteleza mbuli ya mivinzi myiza, nyamula izwi lyove kwa nguvu; linyamule, wileke kudumba; longa kwa mizi ya Yuda uti, Talamai Mulungu wenu! Talamai, Bwana Mulungu akeza kwa liwoko lya nguvu, na mkono gwakwe gwitawala kwa ajili yakwe; talamai, thawabu yakwe i pamo naye, na lilikili lyakwe li mlongolo mwakwe.’ Yesaya 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.

“Biroonne aroosaa eeggatan namootaan, ‘Kunoo Waaqa keessan’ jedhuu qabu. Ifni araaraa kan gara dhumaa taʼe, ergaan araaraa inni dhumaa addunyaadhaaf kennamu, mulʼina amala jaalala Isaa ti. Ijoolleen Waaqayyoo ulfina Isaa mulʼisuu qabu. Jireenya isaanii fi amala isaanii keessatti ayyaanni Waaqayyoo isaaniif maal akka hojjete mulʼisuu qabu.” 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.

Bakuhani ba Malaki batanze igitambo cyanduje izina ry’Imana. Igitambo kigereranya ubutumwa, kandi ubutumwa bwa Nashville bwo ku wa 18 Nyakanga 2020 bwari igitambo cyanduye. Cyandujwe n’ubugome bwo kwirengagiza itegeko rya gihanuzi rivuga ko “igihe kitazongera kubaho”, iryahawe na Kristo ubwe mu Ibyahishuwe igice cya cumi.

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.

ئینجا من بینیو لەسەر دەریا و لەسەر زەوی وەستابوو، دەستی خۆی بەرزکردەوە بۆ ئاسمان، و سوێندی خوارد بەوەی هەمیشە بۆ هەمیشە زیندووە، ئەوەی ئاسمانی دروست کردووە و هەموو ئەوانەی تێیدان، و زەوی و هەموو ئەوانەی تێیدان، و دەریا و هەموو ئەوانەی تێیدان، کە کات ئیتر نەبێت. ئاشکراکردن 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.

“kujitolea kwa haki” kunakowakilishwa na Walawi katika Malaki sura ya tatu, ni kama sadaka katika siku za kale, nao huwakilisha ujumbe. “Miaka ya zamani” huwakilisha usafi wa ujumbe uliosababisha kuvunjika moyo kwa kwanza katika historia ya Wamillerite. Sadaka iliyoharibiwa huwakilisha ujumbe ulioharibika wa Julai 18, 2020, hata hivyo bado ni tukio sambamba.

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.

Ne akikalangirira nga omusaanuusyi era omutukuzi wa ffeeza; era alitukuza batabani ba Leevi, n’abalongoosa ng’ezaabu ne ffeeza, balyoke baweere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kirisiimibwa eri Mukama, nga mu nnaku ez’edda, era nga mu myaka egy’emabega. Malaki 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.

મલાખીમાં ઓળખાવવામાં આવેલો “શાપ” એ એલિયાહ શું પ્રતિનિધિત્વ કરે છે તેની સ્વીકૃતિની એક કસોટીને ઓળખાવે છે. આપણે, જે હવે જાગૃત થઈ રહ્યા છીએ, એ સમજવું જોઈએ કે “સાત વખત” ના શાપની વાસ્તવિકતા 18 જુલાઈ, 2020 ની પાપમય આગાહી કરવામાં અમે પ્રગટ કરેલા બળવામાં આપણાં પર પૂર્ણ થઈ ચૂકી છે. આપણેએ ફરી એક વાર એ પણ નક્કી કરવું જોઈએ કે આપણે કઈ ભવિષ્યવાણીય પદ્ધતિને આહારરૂપે સ્વીકારવાનું પસંદ કરીએ છીએ. આ સત્યના બે સાક્ષી, અને અન્ય પણ છે, મલાખી દ્વારા રજૂ કરવામાં આવેલા આવનારા એલિયાહના વર્ણનમાં, તેમજ એલિયાહના પોતાના ઇતિહાસમાંથી પણ મળી શકે છે. એલિયાહે સ્પષ્ટ રીતે ઓળખાવ્યું કે માત્ર એક જ સાચો સંદેશ અને પદ્ધતિ હશે.

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.

Na Eliya, Mutišibi, wa miongoni mwa wakaaji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 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”.

مەلاکی “نەفرەتێک”ی دیاریکرد کە کاهینانی خودا لەژێر ئەودان لەو ماوەیەدا کە ئەلیای کۆتایی دەرکەوتووە لە پەیوەندییەکدا بە نەفرەتێکەوە کە بە دەیەکی خودا پەیوەستە. “نەفرەت”ی دەیەک لە مەلاکی، بڕیارێک لە لایەن گەلی خوداوە نیشان دەدات، چونکە بۆ لابردنی ئەو نەفرەتەی ئێستا لەژێریانە، دەبێت بڕیار بدەن کە “ئامبار” چییە و لە کوێیە.

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.

Lole, ndzi ta rhuma murhumiwa wa mina, naswona ú ta lunghisa ndlela emahlweni ka mina; kutani Hosi leyi mi yi lavaka yi ta ta hi xitshuketa etempeleni ra yona, ku nga murhumiwa wa ntwanano, loyi mi tsakelaka eka yena; lole, ú ta ta, ku vula Yehovha wa mavuthu. Kambe i mani la nga ta tiyisela siku ra ku ta ka yena? naswona i mani la nga ta yima loko a humelela? hikuva ú fana ni ndzilo wa muhlohloteli, ni xisibi xa muhlantswi wa tinguvu; kutani ú ta tshama tanihi muhlohloteli ni muhantswi wa silivhere; ú ta tlhela a basisa vana va Levhi, ni ku va tengisa kukota nsuku ni silivhere, leswaku va ta humesela Yehovha gandzelo hi ku lulama. Kutani gandzelo ra Yuda na Yerusalema ri ta nandziha emahlweni ka Yehovha, kukota emasikwini ya khale, ni le malembe ya khale. Kutani ndzi ta tshinela eka n’wina eku avanyiseni; naswona ndzi ta va mboni leyi hatlisaka ku lwa ni valoyi, ni lava osaka, ni lava hlambanyaka mavunwa, ni ku lwa ni lava tshikilelaka muholo wa muholo wa mutirhi, ni non’wini, ni xisiwana lexi nga riki na tata, ni lava hambukisaka muendzi entokweni wa yena, naswona va nga ndzi chavi, ku vula Yehovha wa mavuthu. Hikuva hi mina Yehovha, a ndzi cinci; hikwalaho n’wina vana va Yakobo a mi heliwanga. Hambi ku sukela emasikwini ya vatata wa n’wina mi hambukile eka milawu ya mina, naswona a mi yi hlayisanga. Tlhelelani eka mina, kutani ndzi ta tlhelela eka n’wina, ku vula Yehovha wa mavuthu. Kambe mi te, Hi ta tlhelela hi mhaka yihi? Xana munhu a nga yivela Xikwembu? Kambe n’wina mi ndzi yiverile. Kambe mi ri, Hi ku yiverile hi yini? Hi vukhume ni hi minyikelo. Mi rhukaniwile hi ndzhukano; hikuva mi ndzi yiverile, ku nga tiko leri hinkwaro. Tisani hinkwato vukhume endlwini ya vuhlayiselo, leswaku ku va ni swakudya endlwini ya mina, kutani mi ndzi ringa sweswi hi sweswo, ku vula Yehovha wa mavuthu, loko ndzi nga ta mi pfulela mafasitere ya le tilweni, ndzi mi chelela nkateko, kukondza ku nga ha vi na ndhawu yo wu amukela. Kutani ndzi ta tshinya mudyangi hikwalaho ka n’wina, naswona a nge lovisi mihandzu ya misava ya n’wina; naswona ni murhi wa n’wina wa vhinya a wu nge wisi mihandzu ya wona emahlweni ka nkarhi ensin’wini, ku vula Yehovha wa mavuthu. Malakiya 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”.

Umwami tahinduka, kandi ntahindura n’uburyo akoramo. Icyo “umuvumo” waba cyo cyangwa utaba cyo, uko ugereranywa n’umuvumo wa “icya cumi” uvugwa na Malaki, icya cumi kigomba kuzanwa mu bubiko, kugira ngo mu nzu y’Imana habe “ibyokurya”. Icyo kintu gisaba ko hafatwa umwanzuro ku cyo “ububiko” ari cyo, no ku byo byari ibyokurya byagereranyijwe na William Miller mu rugendo rw’umumarayika wa mbere, rwashushanyaga ibyokurya byagombaga kuribwa mu rugendo rw’umumarayika wa gatatu. Kimwe mu bimenyetso by’icyo cyokurya ni “imvura” n’“ikime”.

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.

Sikizeni, enyi mbingu, nami nitasema; nawe, ee dunia, yasikie maneno ya kinywa changu. Mafundisho yangu yatadondoka kama mvua, usemi wangu utatiririka kama umande, kama manyunyu juu ya majani mabichi, na kama mvua juu ya nyasi; kwa maana nitalitangaza jina la Bwana; Mpeni Mungu wetu ukuu. Yeye ndiye Mwamba, kazi yake ni kamilifu; kwa kuwa njia zake zote ni hukumu; ni Mungu wa kweli, wala ndani yake hamna uovu; yeye ni mwenye haki na mnyofu. Kumbukumbu la Torati 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?

Elija alimwambia Ahabi kweli kile alichomaanisha? Je, alimaanisha hasa kwamba katika siku za mwisho, wakati utimilifu mkamilifu wa mwendo na ujumbe wa Elija utakapofanyika, “hakutakuwa na umande wala mvua miaka hii, isipokuwa kwa neno langu”? Je, “mvua” ambayo Elija anasema itazuiliwa, isipokuwa kwa neno lake, inapatana na “mvua” ambayo Malaki anaahidi kuwa baraka?

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.

Letani zaka za kumi zonse m’nyumba yosungiramo, kuti m’nyumba mwanga mukhale chakudya; ndipo mundiyese tsopano m’chimenechi, ati Yehova wa makamu, ngati sindidzakutsegulirani mawindo a kumwamba, ndi kukutsanulirani dalitso, kufikira pakuti sipadzakhala malo okwanira kulandiramo. Malaki 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”?

Je, “laana” ya “sadaka” isiyotakaswa ya “makuhani”, na matumizi mabaya ya “zaka” ambayo tayari yamekwisha kutendeka, nayo pia yanawakilisha “laana” ya “nyakati saba”?

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.

Na dawiya Tîrmeha, 2023-an de, me dest bi weşandina gotaran kir ku bi eslê xwe dubarekirina peyamê ne yê ku di rêza lêkolînan a bi navê Tabloyên Habakkuk de tê dîtin. Cudahî di pêşkêşkirina niha de ev e ku piştî 18-ê Tîrmeha, 2020-an, Xudan dest pê kir ku hin ji hînkirinên kevn di ronahiyek nû de bixe.

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.

Atokisanga kofungola makambo oyo emonanaki epai na ngai lokola ya mozindo mingi, kasi ngai moko nazalaki lisusu na boyokani te mpe nazalaki na mokano te ya kozala na boyokani na mosala oyo bapesaki ngai kala ete nakokisa. Banda mokolo mwa 19 Sanza ya Nsambo, 2020, nasosolaki ete esakweli ya mokolo oyo eleki ezalaki ya lokuta, mpe ete ngai moko nazalaki na mokumba monene koleka moto mosusu nyonso mpo na esakweli yango ya lisumu mpe mpo na mbuma na yango ya nsɔmɔ oyo elandaki.

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.

Ndipo mwezi wa Saba wa mwaka 2023, nilizidiwa na usadikisho kwamba, licha ya kushindwa kwangu kabisa kama kiongozi wa vuguvugu la Mungu la malaika wa tatu, ilinipasa angalau kuanza kuandika yale niliyokuwa nimekuja kuyaelewa tangu mwezi wa Saba wa mwaka 2020. Niliazimia kuyaandika yale yaliyokuwa yamefunuliwa kwangu tangu dhambi ya tarehe 18 mwezi wa Saba, 2020, kisha kuyaweka katika kumbukumbu ya umma, kabla sijawekwa mapumzikoni.

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.

Kuva mu myeshi itatu iheze kuva muri Nyakanga, hari ibihugu birenga mirongo indwi vyo hirya no hino kw’isi ubu bikurikirana izi nkuru. Egome, nta gukeka ko bamwe bazikurikirana bafise imigambi n’intumbero zitari izera; ariko si bose. Turi hafi gutanguza porogarama izoshira izi nkuru mu ndimi zose zikuru zo kw’isi, kuko kuri ubu ivyo bihugu birenga mirongo indwi bihatirwa kwihweza uku kuri mu rurimi rw’Icongereza gusa.

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?

Tuli tayali tukola okuyamba abamu okwetooloola ensi yonna, abatalina makubo na busobozi bwa kukola kinene ku mazima gano; era nneebuuza oba “eggwanika” lya Malaki, eririna ekigendererwa ekitegeerekeka eky’okugabira “emmere” mu nnyumba ya Katonda, liyinza obutaba nga litegeeza omulimu gw’okusaasaanya amazima ogubadde gugenda mu maaso okuva mu biwandiiko bino okuva mu Jjulaayi wa 2023?

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

Tukonangira okutunuulira kwaffe essuula ey’okusatu eya Danyeri mu kiwandiiko ekiddako.

“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!

“Turiho mu gihe cyihariye cy’amateka y’iyi si. Hari umurimo ukomeye ugomba gukorwa mu gihe gito cyane, kandi buri Mukristo akwiriye kugira uruhare mu gushyigikira uyu murimo. Imana irahamagarira abantu baziyegurira umurimo wo gukiza imitima. Nitumara gutangira gusobanukirwa igitambo Kristo yatanze kugira ngo akize isi irimbuka, hazaboneka guhatana gukomeye ko gukiza imitima. Iyaba amatorero yacu yose yabona kandi akamenya igitambo cya Kristo kitagereranywa!”

“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.

“Obusitisi bw’ekiro ne mpebwa okulabiraako ebifaananyi eby’okukyusa ebintu mu maanyi wakati mu bantu ba Katonda. Bangi baali batendereza Katonda. Abalwadde baawonyezebwa, era n’ebyamagero ebirala ne bikolebwa. Omwoyo ogw’okwegayirira gwalabibwa, nga bwe gwalabisibwa olubereberye lw’Olunaku Olukulu olwa Pentekooti. Ebikumi n’enkumi by’abantu baalabibwa nga bagenda mu maka g’abantu era nga bababikkulira ekigambo kya Katonda. Emitima gyasalirwa omusango olw’amaanyi g’Omwoyo Omutukuvu, era omwoyo ogw’okukyuka okw’amazima ne gweyoleka. Buli wamu enzigi zaaggulwawo olw’okulangirira amazima. Ensi yalabika ng’emulisiddwa n’obuyinza obw’omu ggulu. Emikisa eminene gyafunibwa abantu ba Katonda ab’amazima era abeetoowaze. Nawulira amaloboozi ag’okwebaza n’okutendereza, era kwalabika nga waliwo enkyukakyuka ng’eyo gye twalaba mu 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.

“Kàdí, ǹdǹ-ẹ́nyì ǹbé jụ ịtụgharị obi. Ha achọghị ije n’ụzọ Chineke; ma mgbe, ka ọrụ Chineke wee nwee ọganihu, a kpọrọ oku ka e nye onyinye afọ-ofufo, ụfọdụ jiri ịchọ ọdịmma onwe ha rapara n’ihe onwunwe ha nke ụwa. Ndị anyaukwu ndị a kewapụrụ onwe ha n’ọgbakọ ndị kwere ekwe.

“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.

“Nzambi kafundisila mu ntoto; ayi, ku nsi ya lutwadusu lua Mpeve Yansantu, twafwanina kupesa nsangu ya kudidimuna yina Yandi watuvutudila. Twafwanina kupesa nsangu yai lukasa, mulongo ku mulongo, malako ku malako. Madoda malamana kukangama ku bakusadila bankaka ya nene; ayi mudimu weto ngwena kutala nde bampana dibaku ya kuzaba kedika, sambu bamonisa kisika kiawu na mayele ku lweka luakolama. Mfumu kebokila bantu Bandi na kusala—kusala na kikesa mpi na ndwenga—ntangu dikabu di lulendo lwendi lutidi kaka.” Testimonies, volume 9, 126.