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.
Tamin’ny faran’ny volana Jolay 2023, dia nanomboka niantso tamin’ny feo mafy ho amin’ireo taolana maina maty ilay feo any an-efitra, araka ny asehon’ny nandehanan’i Daniela tany amin’i Arioka sy nilazany taminy fa azony ny “zava-miafina.” Daniela, mifandray amin’i Hanania sy Misaela ary Azaria, dia maneho ilay iraka Elia, ary ny hafatr’i Elia dia manambara fa na mahatakatra izany na manaiky izany ny vahoakan’Andriamanitra na tsia, dia efa eo ambanin’ny ozona izy ireo.
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.
Ary ankehitriny, ianareo mpisorona, ity didy ity dia ho anareo. Raha tsy mety mihaino ianareo, ary raha tsy ataonareo ao am-po ny hanome voninahitra ny anarako, hoy Jehovah, Tompon’ny maro, dia handefa ozona ho aminareo Aho, ary hovolako ozona ny fitahianareo; eny, efa nozoniko sahady izany, satria tsy ataonareo ao am-po izany. Malakia 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.
Araka an’i Petera, ny “mpisorona” amin’ny andro farany dia ny vahoakan’ny faneken’Andriamanitra izay taloha tsy vahoakan’ny faneken’Andriamanitra. Izy ireo no nihinana ny “boky miafina” rehefa nidina tamin’ny 11 Septambra 2001 ilay anjely mahery ao amin’ny Apokalypsy toko faha-18. Kanefa araka an’i Malakia dia voaozona izy ireo.
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.
Raha efa nanandrana hianareo fa tsara fanahy ny Tompo. Ka manatòna Azy, dia ilay vato velona, nolavin’olona tokoa, nefa nofidin’Andriamanitra sady sarobidy; ary hianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Fa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ny vato nolavin’ny mpanao trano, dia io no tonga vato fehizoro; ary vato mahatafintohina sy vatolampy mahasolafaka, dia ho an’izay tafintohina amin’ny teny noho ny tsi-fankatoavany; izany koa no nanendrena azy. Fa hianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, vahoaka navahana ho an’Andriamanitra, mba hanambaranareo ny fiderana Ilay niantso anareo hiala amin’ny maizina ho amin’ny fahazavany mahagaga; dia hianareo izay taloha tsy vahoaka, fa ankehitriny kosa dia vahoakan’Andriamanitra; izay tsy nahazo famindram-po, nefa ankehitriny dia efa nahazo famindram-po. 1 Petera 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.
Ny “mpisorona” amin’ny andro farany dia ireo izay “nanandrana fa tsara ny Tompo.” “Taloha” izy ireo dia “tsy vahoaka, fa ankehitriny kosa dia vahoakan’Andriamanitra.” Izy ireo no nahita ilay “vato velona,” izay “nolavin’ny olona tokoa, nefa nofidin’Andriamanitra sady sarobidy.” Io vato io dia ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo, izay “nolavin’ireo mpanao trano” tamin’ny hetsika Millerita tamin’ny taona 1863. Ireo “mpanao trano” Millerita dia nanorina tempoly tao anatin’ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844, nefa tatỳ aoriana dia nifidy handà ny “fitomboan’ny fahalalana” momba ny “impito” izay tonga tamin’ny 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.
Ny oloko dia ringana noho ny tsy fahampian’ny fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao, ka tsy ho mpisorona ho Ahy intsony ianao; satria hadinonao ny lalàn’Andriamanitrao, dia hadinoko kosa ny zanakao. Arakaraka ny nitomboany no nanotany tamiko; koa hovaliako henatra ny voninahiny. 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.
Ny “mpisorona” amin’ny andro farany dia nanaiky ny hafatry ny “impito” rehefa naverina nentina ho amin’ireo lalana tranainin’ny Advantisma izy ireo taorian’ny 11 Septambra 2001. Nanandrana ny hafatry ny boky miafina izy ireo, ary “sarobidy” izany. Kanefa i Malakia dia milaza fa ny mpisorona amin’ny andro farany dia “voaozona”, ary mazava ho azy fa ozona ny “impito”. Eo ambanin’ny ozon’ny “impito” izy ireo, satria naveriny ny fahotan-drainy. Milaza i Malakia fa nandoto ny anaran’Andriamanitra ny mpisorona tamin’ny fanatitra “voaloto” natolony. Izany fanatitra izany dia ny faminaniana ny 18 Jolay 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.
Fa hatramin’ny fiposahan’ny masoandro ka hatramin’ny filentehany dia ho lehibe any amin’ny jentilisa ny anarako; ary any amin’ny toerana rehetra dia hisy ditin-kazo manitra hatolotra ho amin’ny anarako mbamin’ny fanatitra madio; fa ho lehibe any amin’ny firenena jentilisa ny anarako, hoy Jehovah, Tompon’ny maro. Fa ianareo kosa dia manamavo izany, satria hoy ianareo: Voaloto ny latabatry ny Tompo; ary ny vokatra eo aminy, dia ny haniny, dia tsinontsinona. Hoy koa ianareo: Indro, hasasatra manao ahoana izany! ary notsofintsinareo izany, hoy Jehovah, Tompon’ny maro; ary nitondra izay noviraviraina sy ny malemy ary ny marary ianareo; izany no nentinareo ho fanatitra: moa horaisiko amin’ny tananareo va izany? hoy Jehovah. Fa ho voaozona anie ny mpamitaka, izay manana lahy ao amin’ny andian’ondriny ka mivoady, nefa manolotra zavatra simba ho fanatitra ho an’ny Tompo; fa Izaho no Mpanjaka lehibe, hoy Jehovah, Tompon’ny maro, ary mahatahotra any amin’ny jentilisa ny anarako. Ary ankehitriny, ry mpisorona, ho anareo ity didy ity. Raha tsy mihaino ianareo, ary raha tsy ataonareo am-po ny hanome voninahitra ny anarako, hoy Jehovah, Tompon’ny maro, dia hampandeferiko aminareo ny ozona, ary hovolako ny fitahianareo; eny, efa nozoniko sahady ireo, satria tsy ataonareo am-po izany. Indro, hosaziko ny taranakareo, ary haparitrako amin’ny tavanareo ny tain-drendriky ny fetinareo voatendry, dia ny tainy ihany; ary hoentiny miaraka aminy ianareo. Dia ho fantatrareo fa Izaho no naniraka ity didy ity ho aminareo, mba hitoeran’ny fanekeko amin’i Levy, hoy Jehovah, Tompon’ny maro. Malakia 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.
Ny fanekena tamin’i Levy no tandindon’ny fahatokian’ny Levita tao anatin’ny fizahan-toetra momba ny sarin’ny bibidia, tamin’ny fikomian’ny zanak’omby volamena nataon’i Arona. Ny Levita ao amin’ny bokin’i Malakia, izay diovin’ny iraky ny fanekena, dia diovina mba hanolotra “fanatitra” amim-pahamarinana. Izany fanatitra izany dia ny hafatry ny anaran’i Kristy, izay toetrany.
“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.
“Ny haizin’ny tsy fahazoana marina an’Andriamanitra no manarona izao tontolo izao. Mihavery ny fahalalan’ny olona ny toetrany. Efa noheverina tsy araka ny marina sy nadika vilana izany. Amin’izao fotoana izao dia tokony hotorina ny hafatra avy amin’Andriamanitra, hafatra manazava amin’ny herin’ny fitaomany ary mamonjy amin’ny heriny. Tokony hampahafantarina ny toetrany. Ao anatin’ny haizin’izao tontolo izao no tokony hampitondrana ny fahazavan’ny voninahiny, dia ny fahazavan’ny fahatsarany, ny famindram-pony ary ny fahamarinany.
“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.
“Ity no asa voasoritr’ i Isaia mpaminany amin’ireto teny ireto hoe: ‘Ry Jerosalema, izay mitondra teny soa mahafaly, asandrato amin-kery ny feonao; asandrato izany, aza matahotra; lazao amin’ny tanànan’ny Joda hoe: Indro Andriamanitrareo! Indro, Jehovah Tompo ho avy amin’ny tànana mahery, ary ny sandriny no hanapaka ho Azy; indro, eo aminy ny valisoany, ary eo alohany ny asany.’ Isaia 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.
“Ireo izay miandry ny fihavian’ny Mpampakatra dia tokony hilaza amin’ny vahoaka hoe: ‘Indro Andriamanitrareo.’ Ny taratra farany amin’ny fahazavan’ny famindram-po, ny hafatra farany momba ny famindram-po izay homena izao tontolo izao, dia fanambaràna ny toetrany feno fitiavana. Ny zanak’Andriamanitra dia tokony haneho ny voninahiny. Eo amin’ny fiainany sy ny toetrany manokana no hanehoany izay nataon’ny fahasoavan’Andriamanitra ho azy ireo.” 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.
Ny mpisorona tamin’ny andron’i Malakia dia nanatitra fanatitra izay nandoto ny anaran’Andriamanitra. Ny fanatitra dia maneho hafatra, ary ny hafatra tany Nashville tamin’ny 18 Jolay 2020 dia fanatitra voadoto. Voadoto izany noho ny fikomiana tamin’ny fanaovana tsinontsinona ilay didy ara-paminaniana hoe “tsy hisy andro intsony”, izay nomen’i Kristy tenany ao amin’ny Apokalypsy toko fahafolo.
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.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany, dia nanandratra ny tanany ho any an-danitra, ary nianiana tamin’izay velona mandrakizay doria, Izay nahary ny lanitra sy izay ao anatiny, ary ny tany sy izay ao anatiny, ary ny ranomasina sy izay ao anatiny, fa tsy hisy andro intsony. Apokalypsy 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.
Ny “fanatitra amin’ny fahamarinana” izay asehon’ny Levita ao amin’ny Malakia toko fahatelo dia toy ny fanatitra tamin’ny andro fahiny, ary maneho hafatra izany. Ny “taona taloha” dia maneho ny fahadiovan’ny hafatra izay namokatra ny fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita. Ny fanatitra voaolana dia maneho ny hafatra voaolana tamin’ny 18 Jolay 2020, kanefa mbola zava-mitranga mifanandrify ihany izany.
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.
Ary hipetraka toy ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, sady hodioviny tahaka ny volamena sy volafotsy izy, mba hahafahany manatitra fanatitra ho an’i Jehovah amin’ny fahamarinana. Ary amin’izany dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 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.
Ny “ozona” izay aseho ao amin’i Malakia dia manondro fitsapana iray momba ny fanekena izay asehon’i Elia. Isika izay mifoha ankehitriny dia tsy maintsy mahatakatra fa tanteraka tamintsika ny zava-misy momba ny ozon’ny “impito”, tao amin’ilay fikomiana nasehontsika tamin’ny nanaovantsika ny faminaniana feno ota ny 18 Jolay 2020. Tsy maintsy manapa-kevitra indray koa isika hoe inona no fomba fiasa ara-paminaniana fidintsika hohanina. Vavolombelona roa manamarina izany, ary mbola misy hafa koa, no hita ao amin’ny famelabelaran’i Malakia momba an’i Elia izay ho avy, ary koa ao amin’ny tantaran’i Elia tenany. Nambaran’i Elia mazava fa hafatra iray sy fomba fiasa iray ihany no marina.
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.
Ary Elia, ilay Tishbita, anisan’ny mponina tany Gileada, dia niteny tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay itsangako eo anatrehany, dia tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko. 1 Mpanjaka 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”.
I Malakia dia nanondro “ozona” iray izay iankinan’ny mpisoron’Andriamanitra amin’ny vanim-potoana isehoan’i Elia farany, mifandray amin’ny ozona iray mifamatotra amin’ny ampahafolon-karena an’Andriamanitra. Ny “ozona” momba ny ampahafolon-karena ao amin’i Malakia dia maneho fanapahan-kevitra eo anilan’ny vahoakan’Andriamanitra; satria mba hanaisotra ny ozona izay efa iainan’izy ireo dia tsy maintsy manapa-kevitra izy ireo hoe aiza ary inona no “trano firaketana”.
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.
Indro, halefako ny irako, ary izy no hanamboatra ny lalana eo alohako; ary Jehovah, Izay tadiavinareo, dia ho avy tampoka ho ao amin’ny tempoliny, dia Ilay iraky ny fanekena, Izay ifalianareo: indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no mahazaka ny andron’ny fihaviany? ary iza no haharitra raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, ary tahaka ny savonin’ny mpanadio lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny taranak’i Levy, ka hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manatitra fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany ny fanatitry ny Joda sy Jerosalema dia ho sitrak’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona lasa. Ary hanatona anareo ho amin’ny fitsarana Aho; ary ho vavolombelona haingana hanohitra ny mpanao ody Aho, sy hanohitra ny mpijangajanga, sy hanohitra ny mpanao fianianana lainga, ary hanohitra izay mampahory ny mpikarama amin’ny karamany, sy ny mpitondratena, ary ny kamboty, sy izay manodina ny vahiny amin’ny zony, ka tsy matahotra Ahy, hoy Jehovah, Tompon’ny maro. Fa Izaho no Jehovah, tsy miova Aho; koa ianareo, ry zanak’i Jakoba, dia tsy levona. Hatramin’ny andron’ny razanareo dia efa niala tamin’ny didiko ianareo ka tsy nitandrina izany. Miverena amiko, dia hiverina aminareo Aho, hoy Jehovah, Tompon’ny maro. Nefa hoy ianareo: Amin’inona no hiverenanay? Handroba an’Andriamanitra va ny olona? Nefa ianareo efa nandroba Ahy. Fa hoy ianareo: Tamin’inona no nandrobànay Anao? Tamin’ny fahafolon-karena sy ny fanatitra. Voaozona amin’ny ozona ianareo; fa Izaho no robainareo, dia ity firenena iray manontolo ity. Ento ny fahafolon-karena rehetra ho ao amin’ny trano firaketana, mba hisy hanina ato an-tranoko; ary izahao toetra amin’izany Aho ankehitriny, hoy Jehovah, Tompon’ny maro, raha tsy hovohako ho anareo ny varavaran’ny lanitra ka harotsako fitahiana ho anareo mandra-paha-tsy hisy fitoerana handraisana azy. Ary hasiako teny mafy ny mpandripaka noho ny aminareo, ka tsy handringana ny vokatry ny taninareo izy; ary ny voalobokareo any an-tsaha tsy handatsaka ny voany alohan’ny fotoany, hoy Jehovah, Tompon’ny maro. Malakia 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”.
Tsy miova ny Tompo, ary tsy miova koa ny fomba fiasa ampiasainy. Na inona na inona mety ho na tsy ho ilay “ozona”, izay asehon’ilay ozona momba ny “ampahafolony” ao amin’i Malakia, dia tokony hoentina ao amin’ny trano firaketana ny ampahafolony, mba hisian’ny “hanina” ao an-tranon’Andriamanitra. Izany zava-misy izany dia mitaky fanapahan-kevitra momba ny hoe inona no atao hoe “trano firaketana”, ary inona ilay hanina izay nasehon’i William Miller tao amin’ny hetsiky ny anjely voalohany, izay tandindon’ilay hanina hohanina ao amin’ny hetsiky ny anjely fahatelo? Iray amin’ireo tandindon’izany hanina izany ny “orana” sy ny “ando”.
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.
Henoy, ry lanitra, fa hiteny aho; ary mihainoa, ry tany, ny tenin’ny vavako. Hitete tahaka ny ranonorana ny fampianarako; hilatsaka tahaka ny ando ny teniko, tahaka ny ranonorana madinika amin’ny ahitra tanora, ary tahaka ny ranonorambe amin’ny ahi-maitso; fa hamoaka ny anaran’i Jehovah aho; omeo ny Andriamanitsika ny fahalehibeazana. Izy no Vatolampy, tanteraka ny asany; fa ny lalany rehetra dia fitsarana; Andriamanitry ny fahamarinana Izy ka tsy misy heloka, marina sy mahitsy Izy. Deoteronomia 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?
Tena tokoa ve izay nolazain’i Elia tamin’i Ahaba? Tena tiany holazaina tokoa ve fa amin’ny andro farany, rehefa tanteraka tanteraka ny hetsika sy ny hafatr’i Elia, dia “tsy hisy ando na orana amin’ireto taona ireto, afa-tsy araka ny teniko”? Mifanaraka amin’ilay “orana” izay lazain’i Elia fa hohazonina, raha tsy amin’ny teniny, ve ilay “orana” izay ampanantenain’i Malakia ho fitahiana?
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.
Ento avokoa ny ampahafolon-karena rehetra ho ao amin’ny trano firaketana, mba hisy hanina ao an-tranoko; ary izahao toetra ankehitriny amin’izany Aho, hoy Jehovah, Tompon’ny maro, raha tsy hovohako ho anareo ny varavaran’ny lanitra ka harotsako ho aminareo ny fitahiana mandra-pahatonga tsy hisy fitoerana ho azy intsony. Malakia 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”?
Ary tsy maneho koa va ny “ozona” ateraky ny “fanatitra” tsy nohamasinina an’ireo “mpisorona”, sy ny fampiasana tsy araka ny tokony ho izy ny “ampahafolon-karena” izay efa niseho, ny “ozona” amin’ireo “impito”?
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.
Tamin’ny faran’ny volana Jolay 2023 no nanombohanay namoaka lahatsoratra izay amin’ny ankapobeny dia famerimberenana ny hafatra hita ao amin’ilay andiam-pampianarana antsoina hoe Latabatr’i Habakoka. Ny maha-samihafa azy amin’ny famelabelarana ankehitriny dia izao: taorian’ny 18 Jolay 2020, dia nanomboka nampiseho ny sasany tamin’ireo fampianarana taloha tao anatin’ny hazavana vaovao ny Tompo.
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.
Nanomboka nanokatra zavatra izay niseho tamiko ho lalina Izy, nefa izaho manokana dia tsy nifandray tamin’izany ary tsy nety hifandray amin’ilay asa izay efa nomena ahy hotanterahina teo aloha. Tamin’ny 19 Jolay 2020, dia takatro fa diso ilay faminaniana natao ny andro teo aloha, ary fa izaho manokana no tompon’andraikitra bebe kokoa noho ny olona hafa rehetra tamin’izany faminaniana feno ota izany sy ny vokadratsiny mahatsiravina nanaraka azy.
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.
Avy eo tamin’ny volana Jolay 2023, dia resin’ny fanamelohan-tsaina lalina aho fa, na dia teo aza ny tsy fahombiazako tanteraka amin’ny maha-mpitarika ahy ny hetsik’Andriamanitra momba ny anjely fahatelo, dia tokony hanomboka hanoratra farafahakeliny izay tonga azoko hatramin’ny volana Jolay 2020 aho. Nanapa-kevitra aho ny hametraka an-tsoratra izay nosokafana tamiko hatramin’ny fahotana tamin’ny 18 Jolay 2020, ary avy eo hampiditra izany ho eo amin’ny firaketana ampahibemaso, alohan’ny hampandriana ahy.
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.
Tao anatin’ny telo volana hatramin’ny Jolay, dia misy firenena mihoatra ny fitopolo manerana izao tontolo izao izay manaraka ireo lahatsoratra ireo ankehitriny. Eny, tsy isalasalana fa misy ny sasany manaraka izany noho ny tanjona sy fikasana tsy masina, kanefa tsy izy rehetra. Eo an-tokonam-baravaran’ny hampandeha fandaharana iray isika izay hampiditra ireo lahatsoratra ireo amin’ireo fiteny lehibe rehetra eto ambonin’ny tany; satria amin’izao fotoana izao dia voatery mandinika ireo fahamarinana ireo amin’ny teny anglisy ihany ireo firenena mihoatra ny fitopolo ireo.
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?
Efa miasa sahady izahay mba hanampy ny sasany maneran-tany, izay tsy manana ny làlana sy ny fitaovana hahafahany manao zavatra betsaka amin’ireo fahamarinana ireo; ary manontany tena aho raha toa ny “trano fitahirizana” ao amin’i Malakia, izay manana tanjona voafaritra mazava dia ny hanomezana “sakafo” ao an-tranon’Andriamanitra, ka angamba tsy manondro ny asa fanapariahana ny fahamarinana izay efa nivoaka avy tamin’ireo lahatsoratra ireo hatramin’ny Jolay 2023?
We will begin our consideration of Daniel chapter three in the next article.
Hanomboka ny fandinihantsika ny Daniela toko fahatelo isika ao amin’ny lahatsoratra manaraka.
“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!
“Miaina ao anatin’ny vanim-potoana manokana eo amin’ny tantaran’ity tany ity isika. Asa lehibe no tsy maintsy hotanterahina ao anatin’ny fotoana fohy dia fohy, ary ny Kristiana tsirairay dia samy tokony handray ny anjarany amin’ny fanohanana izany asa izany. Miantso olona Andriamanitra, dia olona izay hanokana ny tenany ho amin’ny asa famonjena fanahy. Rehefa manomboka mahatakatra isika ny halehiben’ny fanatitra nataon’i Kristy mba hamonjena izao tontolo izao izay ho ringana, dia hiseho ny tolona mahery mba hamonjena fanahy. Enga anie ny fiangonantsika rehetra hahita sy hahatsapa ny fanatitra tsy manam-petra nataon’i Kristy!”
“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.
“Tamin’ny fahitana tamin’ny alina dia nisy sarin-javatra nandalo teo anoloako momba ny hetsika fanavaozana lehibe teo amin’ny vahoakan’Andriamanitra. Maro no nidera an’Andriamanitra. Nositranina ny marary, ary nisy fahagagana hafa koa natao. Hita ny fanahin’ny fifonana, dia tahaka izay naseho talohan’ilay Andro Lehibe Pentekosta. An-jatony sy an’arivony no hita nitsidika tokantrano ka nanokatra teo anoloany ny tenin’Andriamanitra. Resy lahatra ny fo noho ny herin’ny Fanahy Masina, ary naseho ny fanahin’ny fiovam-po marina. Tamin’ny lafiny rehetra dia nosokafana malalaka ny varavarana ho amin’ny fitoriana ny fahamarinana. Toa nohazavain’ny hery miasa mangina avy any an-danitra izao tontolo izao. Fitahiana lehibe no noraisin’ny tena vahoakan’Andriamanitra, izay manetry tena. Nahare feon’ny fisaorana sy fiderana aho, ary toa nisy fanavaozana tahaka ilay hitantsika tamin’ny taona 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.
Kanefa nisy ny sasany izay nandà tsy hiova fo. Tsy nety handeha tamin’ny lalan’Andriamanitra izy ireo, ary rehefa, mba hampandrosoana ny asan’Andriamanitra, no nanaovana antso ho amin’ny fanatitra an-tsitrapo, dia nifikitra tamim-pitiavan-tena tamin’ny fananany eto an-tany ny sasany. Ireo olona fatra-pitia harena ireo dia nisaraka tamin’ny fikambanan’ny mpino.
“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.
“Ny fitsaran’Andriamanitra dia eo amin’ny tany, ary, eo ambanin’ny fitarihan’ny Fanahy Masina, dia tsy maintsy ampitaina ny hafatra fampitandremana izay natokany tamintsika. Tsy maintsy omena haingana io hafatra io, andalana manaraka andalana, fitsipika manaraka fitsipika. Tsy ho ela dia ho terena handray fanapahan-kevitra lehibe ny olona, ary adidintsika ny miantoka fa omena azy ny fahafahana hahatakatra ny fahamarinana, mba hahafahany mijoro amim-pahalalana eo amin’ny ilany marina. Miantso ny olony ny Tompo mba hiasa—hiasa amin-kafanam-po sy amim-pahendrena—raha mbola maharitra ny androm-pahasoavana.” Testimonies, volume 9, 126.