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# The Book of Daniel - Number Fifteen

Bhuku ra Danieri - Nomboro Gumi neShanu

Daniel Chapter Two – Summary and Conclusion Part Two

Danyeli Isahluko Sesibili – Isifinyezo nesiphetho Ingxenye Yesibili

Author

Jeff Pippenger

Published

December 10, 2023

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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.

Mukupera kwa July, 2023, lizgu mu mapopa likamba kulirira kumafupa ghakafwa ghakawuma, umo vikuyimiliskikira na Daniel apo wakaluta kwa Arioch na kumuphalira kuti wakapulikiska “chisisi.” Daniel pamoza na Hananiah, Mishael na Azariah wakuyimira mthenga wa Eliya, ndipo uthenga wa Eliya ukuvumbura kuti kwali ŵanthu ŵa Chiuta ŵakupulikiska panji kuzomera ichi yayi, ŵali kale pasi pa temberero.

> 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.

> Zvino, imi vaprista, murairo uyu ndewenyu. Kana musingadi kunzwa, uye kana musingadi kuisa izvi pamwoyo, kuti mupe zita rangu kubwinya, ndizvo zvinotaura Jehovha wehondo, ndichatuma kutukwa pamusoro penyu, uye ndichatuka maropafadzo enyu; zvirokwazvo, ndatoatuka kare, nokuti hamuisi izvi pamwoyo. Maraki 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.

“Abapirisita” bo mu minsi y’iherezo, nk’uko Petero abivuga, ni abantu b’Imana b’isezerano, bahoze batari abantu b’Imana b’isezerano. Ni bo bariye ku “gitabo gihishwe” igihe marayika ukomeye wo mu Byahishuwe cumi n’umunani yamanukaga ku wa 11 Nzeri 2001. Nyamara nk’uko Malaki abivuga, bavumwe.

> 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.

> Kana zvichinzi makaravira kuti Ishe vane nyasha. Kwamuri, muchiuya kwaari, sedombo rinorarama, rakarambwa zvirokwazvo navanhu, asi rakasarudzwa naMwari uye rinokosha, nemiwo, sematombo anorarama, muri kuvakwa muve imba yomweya, uprista hutsvene, kuti mugoisa zvibayiro zvomweya zvinogamuchirika kuna Mwari naJesu Kristu. Naizvozvowo zvakanyorwa muRugwaro zvichinzi, Tarirai, ndinoisa muZioni ibwe repakona guru, rakasarudzwa, rinokosha; uye uyo anotenda maari haangatongonyadziswi. Naizvozvo kwamuri imi munotenda, iye anokosha; asi kuna avo vasingateereri, ibwe rakarambwa navavaki, ndiro rava musoro wekona, uye ibwe rokugumbura, nedombo rokukanganisa, ivo vanogumburwa neshoko, vasingateereri; kwavakagadzirirwawo izvozvo. Asi imi muri rudzi rwakasarudzwa, uprista hwoumambo, rudzi rutsvene, vanhu vaMwari chaivo; kuti muratidze kurumbidzwa kwouyo akakudanai kubva murima achikuunzai muchiedza chake chinoshamisa; ivo munguva yakapfuura vakanga vasiri vanhu, asi zvino vava vanhu vaMwari; vakanga vasina kuwanirwa ngoni, asi zvino vawanirwa ngoni. 1 Petro 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.

“Mapadri” emazuva okupedzisira ndivo avo “vakaravira kuti Ishe vakanaka.” “Panguva dzakapfuura” ivo “vakanga vasiri vanhu, asi zvino vava vanhu vaMwari.” Ndivo vakawana “dombo rinorarama,” iro “rakarambwa zvirokwazvo nevanhu, asi rakasarudzwa naMwari, uye rinokosha.” Dombo iroro ndiwo “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, dzakarambwa ne“vavaki” vesangano reMillerite muna 1863. “Vavaki” veMillerite vakavaka temberi mukati memakore makumi mana nenhanhatu kubva muna 1798 kusvika muna 1844, asi shure kwaizvozvo vakasarudza kuramba “kuwedzera kwezivo” pamusoro pe“nguva nomwe” kwakauya muna 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.

> Vanhu vangu vanoparadzwa nokushayiwa zivo; nokuti iwe waramba zivo, neniwo ndichakuramba, kuti urege kuva muprista kwandiri; zvawakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Sezvavakawanda, saizvozvo vakanditadzira; naizvozvo ndichashandura kubwinya kwavo kuve kunyadziswa. 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.

“වෙහෙරියන්” යන අන්තිම දවස්වල පූජකයෝ, 2001 සැප්තැම්බර් 11න් පසු ඇඩ්වෙන්ටිස්වාදයේ පැරණි මාර්ග වෙත නැවත ගෙනයනු ලැබූ කල, “සත් වරක්” යන පණිවිඩය පිළිගත්තෝය. ඔවුන් සැඟවුණු පොතේ පණිවිඩය රස බැලූහ, එය “අගනා” වූයේය. එහෙත් මලාකී කියන්නේ අන්තිම දවස්වල පූජකයෝ “ශාපලත්” බවය; ඇත්තෙන්ම “සත් වරක්” යන්නද ශාපයකි. ඔවුන් “සත් වරක්” යන ශාපය යටතේ සිටිති, මක්නිසාද ඔවුන් තම පියවරුන්ගේ පව් නැවත කළහ. මලාකී කියන්නේ, “අපවිත්‍ර පූජාවක්” ඔප්පු කිරීමෙන්, පූජකයෝ දෙවියන්වහන්සේගේ නාමය අපවිත්‍ර කළ බවය. එම පූජාව නම් 2020 ජූලි 18 දින පිළිබඳ අනාවැකියයි.

> 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.

> Nokuti kubva pakubuda kwezuva kusvikira pakuvira kwaro zita rangu richava guru pakati pavahedheni; uye panzvimbo dzose zvinonhuhwira zvichapisirwa zita rangu, nechibayiro chakachena; nokuti zita rangu richava guru pakati pavahedheni, ndizvo zvinotaura Jehovha wehondo. Asi imi makarishatisa, pakuti munoti, Tafura yaJehovha yakasvibiswa; nechibereko chayo, ndicho chikafu chayo, chinoshoreka. Makatiwo, Tarirai, kuneta kwakadini! mukachifemera pasi nokuzvidza, ndizvo zvinotaura Jehovha wehondo; mukauyisa chakabvamburwa, nechakaremara, nechairwara; saizvozvo makauyisa chibayiro: ndingagamuchira izvi paruoko rwenyu here? ndizvo zvinotaura Jehovha. Asi ngaatukwe munyengeri, ane mukono muboka rake, akapika, akazobayira Ishe chinhu chakakanganisika; nokuti ndiri Mambo mukuru, ndizvo zvinotaura Jehovha wehondo, uye zita rangu rinotyisa pakati pavahedheni. Zvino imi, vaprista, murayiro uyu ndewenyu. Kana musingadi kunzwa, uye kana musingadi kuisa izvi pamoyo, kuti mukudze zita rangu, ndizvo zvinotaura Jehovha wehondo, ndichatuma kutukwa pamusoro penyu, uye ndichatuka maropafadzo enyu; zvirokwazvo, ndatoatuka kare, nokuti hamuisi izvi pamoyo. Tarirai, ndichaparadza mbeu yenyu, ndigoparadzira ndove pazviso zvenyu, iyo ndove yemitambo yenyu yakatarwa; uye muchatorwa pamwe chete nayo. Uye muchaziva kuti ndakutumirai murayiro uyu, kuti sungano yangu ive naRevhi, ndizvo zvinotaura Jehovha wehondo. Maraki 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.

sungano na Levi ni cimanyikwilo ca kukhulupirika kwa Alevi pa ciyeso ca cikoko pa ciwembu ca mwana wa ng’ombe wagolide wa Aroni. Alevi m’buku la Malaki, amene ayeretsedwa ndi mthenga wa sungano, ayeretsedwa kuti akapereke “nsembe” m’chilungamo. Nsembe imeneyo ndi uthenga wa dzina la Khristu, limene ndi khalidwe Lake.

> “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.

> “Rima rerima rekusanzwisisa zvisizvo Mwari ndirwo rwakaputira nyika. Vanhu vari kurasikirwa neruzivo rwavo rwehunhu hwake. Hwanzwisiswa zvisizvo uye hwadudzirwa zvisiri izvo. Panguva ino shoko rinobva kuna Mwari rinofanira kuziviswa, shoko rinovhenekera pakuita kwaro uye rinoponesa musimba raro. Hunhu hwake hunofanira kuzikanwa. Murima wenyika munofanira kupenyerwa chiedza chekubwinya kwake, chiedza chekunaka kwake, tsitsi dzake, nechokwadi chake.”

> “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.

> “Iyi ndiyo basa rakatsanangurwa nomuporofita Isaya mumashoko anoti, ‘Iwe Jerusarema, unouya namashoko akanaka, simudza inzwi rako nesimba; rikwidze, usatya; uti kumaguta aJudha, Tarirai Mwari wenyu! Tarirai, Ishe Jehovha achauya noruoko rune simba, uye ruoko rwake ruchamutongera; tarirai, mubayiro wake unaye, uye basa rake riri pamberi pake.’ Isaya 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.

> “वधूवर के आगमन की प्रतीक्षा करनेवालों को लोगों से कहना है, ‘देखो, तुम्हारा परमेश्वर।’ दयामय ज्योति की अंतिम किरणें, संसार को दिया जानेवाला दया का अंतिम सन्देश, उसके प्रेममय चरित्र का एक प्रकाशन है। परमेश्वर की सन्तानों को उसकी महिमा प्रकट करनी है। अपने ही जीवन और चरित्र में उन्हें प्रकट करना है कि परमेश्वर के अनुग्रह ने उनके लिए क्या किया है।” 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.

Vapristi vaMalaaki vaakaendesa mupiro wakasvibisa zita raMwari. Mupiro uyu unomirira shoko, uye shoko reNashville ra18 Chikunguru 2020 raiva mupiro wakasvibiswa. Rakanga rasvibiswa nokumukira kwekushaya hanya nomurayiro wechiporofita wokuti “nguva haichazovipozve”, wakapiwa naKristu pachake muna Zvakazarurwa 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.

> Mutumwa wandakaona echiima pagungwa nepanyika wakasimudza nyara yake kudenga, akapika naiye anogara nokusingaperi-peri, wakasika denga nezviro zviri mariri, nenyika nezviro zviri mairi, negungwa nezviro zviri mariri, kuti nguva yakanga isisazoviipo. Zvakazarurwa 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.

“चढावा न्यायधर्मताको,” जुन मलाकी अध्याय तीनमा लेवीहरूद्वारा प्रतिनिधित्व गरिएको छ, प्राचीन दिनहरूका चढावाजस्तै हो, र यसले एउटा सन्देशलाई प्रतिनिधित्व गर्दछ। “अघिल्ला वर्षहरू” ले सन्देशको शुद्धतालाई जनाउँछन्, जसले मिलेराइट इतिहासमा पहिलो निराशा उत्पन्न गर्‍यो। भ्रष्ट चढावाले १८ जुलाई २०२० को भ्रष्ट सन्देशलाई प्रतिनिधित्व गर्दछ, तथापि त्यो अझै पनि एक समानान्तर घटना हो।

> 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.

> Uye uchagara somunatsi nomuchenesi wesirivha; uye uchanatsa vanakomana vaRevhi, achivachenesa segoridhe nesirivha, kuti vabayire Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvakanga zvakaita pamazuva ekare, nomumakore okutanga. Maraki 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.

“ශාපය” ලෙස මලාකියේ හඳුන්වා දෙන දෙය, එලියා කුමක් නියෝජනය කරන්නේද යන්න පිළිගැනීමේ පරීක්ෂාවක් හඳුන්වා දෙයි. දැන් අවදි වෙමින් සිටින අප, 2020 ජූලි 18 දින අප කළ පව්කාර අනාවැකිය ප්‍රකාශ කිරීමේදී අප ප්‍රකාශ කළ කැරැල්ල තුළ “සත් වාරයක” ශාපයේ යථාර්ථය අප මත ඉටුවී ඇති බව තේරුම් ගත යුතුය. තවද, අප තෝරාගෙන භුක්ති විඳින අනාවැකිමය ක්‍රමවේදය කුමක්ද යන්න පිළිබඳව නැවත වරක් තීරණය කළ යුතුය. මෙම සත්‍යයට සාක්ෂි දෙදෙනෙක්, තවත්ද ඇත, මලාකි විසින් ඉදිරිපත් කරන පැමිණීමට ඇති එලියාගේ ඉදිරිපත් කිරීම තුළද, එලියාගේම ඉතිහාසයෙන්ද සොයාගත හැක. නිවැරදි පණිවිඩය හා ක්‍රමවේදය එකක් පමණක් වන බව එලියා පැහැදිලිව හඳුනා දුන්නේය.

> 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 Elia, uyo Muteshibi, wa pakati pa ŵakukhala mu Gileadi, wakati kwa Ahabu, “Pakulapa Yehova Chiuta wa Israyeli, uyo nili kwimilira panthazi pake, mu vyaka ivi kuŵengepo yayi ningu panji vula, kweni mwakuyana na mazgu ghane.” 1 Mafumu 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”.

Mlakia alitambua “laana” ambayo makuhani wa Mungu wako chini yake katika kipindi ambacho Eliya wa mwisho anatokea, kuhusiana na laana inayohusishwa na zaka ya Mungu. “Laana” ya zaka katika Mlakia inawakilisha uamuzi kwa upande wa watu wa Mungu, kwa maana ili kuiondoa laana ambayo tayari wako chini yake, ni lazima waamue ni wapi na ni nini “ghala”.

> 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.

> Tarirai, ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; zvino Ishe, wamunotsvaka, achakurumidza kuuya kutemberi yake, iye nhume yesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndianiko angatsungirira zuva rokuuya kwake? Uye ndianiko angamira paanovonekwa? Nokuti akafanana nomoto womunyungudutsi, uye nesipo yovachenesi vehembe. Uye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvapinza mumwero sezvinoitwa ndarama nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakaita pamazuva ekare, uye semakore akapfuura. Uye ndichaswedera kwamuri pakutonga; uye ndichava chapupu chinokurumidza pamusoro pavaroyi, napamusoro pemhombwe, napamusoro pavanopika nhema, napamusoro pavanodzvinyirira mubati webasa pamuhoro wake, chirikadzi, nenherera, navanotsausa mutorwa kubva pakodzero yake, uye vasingandityi, ndizvo zvinotaura Jehovha wehondo. Nokuti ini ndini Jehovha, handishanduki; naizvozvo imi vanakomana vaJakobho hamuna kuparadzwa. Kubvira pamazuva amadzibaba enyu makatsauka pamitemo yangu, uye hamuna kuichengeta. Dzokerai kwandiri, neni ndichadzokera kwamuri, ndizvo zvinotaura Jehovha wehondo. Asi imi makati, Tichadzokera nechii? Munhu angabira Mwari here? Asi imi makandibira. Asi munoti, Takakubirai papi? Muzvegumi nezvipiriso. Makatukwa nokutukwa; nokuti makandibira, imi rudzi urwu rwose. Uyai nezvegumi zvose muimba yezvokuchengetera, kuti muve nezvokudya mumba mangu, mundiedze zvino pachinhu ichi, ndizvo zvinotaura Jehovha wehondo, kana ndisingakuzarurirei mahwindo okudenga, uye ndikakudururirai chikomborero, kusvikira pasisina nzvimbo yakaringana yokuchigamuchira. Uye ndicharambidza muparadzi nokuda kwenyu, uye haangaparadzi zvibereko zvenyika yenyu; uye muzambiringa wenyu haungadonhedzi chibereko chawo nguva isati yasvika mumunda, ndizvo zvinotaura Jehovha wehondo. Maraki 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”.

Ishe haashanduki, uye haachinjiwo maitiro ake. Chero kuti “kutukwa” kungava chii kana kusava chii, uko kunomiririrwa nekutukwa kwe“zvegumi” kwaMaraki, zvegumi zvinofanira kuunzwa muimba yokuchengetera, nechinangwa chokuti muve ne“zvokudya” mumba maMwari. Chokwadi ichocho chinoda kuti sarudzo iitwe pamusoro pokuti “imba yokuchengetera” chii, uye kuti zvokudya zvaimiririrwa naWilliam Miller mukufamba kwengirozi yokutanga zvaiva zvipi, izvo zvaifananidzira zvokudya zvaifanira kudyiwa mukufamba kwengirozi yechitatu? Chimwe chezviratidzo zvezvokudya izvozvo i“mvura” ne“dova”.

> 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.

> Inzwai, imi matenga, ndikataure; uye iwe nyika, unzwe mashoko omuromo wangu. Dzidziso yangu ichanaya semvura, kutaura kwangu kuchadonhera sedova, semvura shoma pamusoro pemuriwo munyoro, uye semvura zhinji pamusoro pouswa; nokuti ndichaparidza zita raJehovha: ipai Mwari wedu ukuru. Ndiye Dombo, basa rake rakakwana; nokuti nzira dzake dzose ndidzo kutonga: Mwari wezvokwadi, asina zvisakarurama, iye akarurama uye akarurama pakutonga. Deuteronomio 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?

Ko Erija ainyatsoreva zvechokwadi here zvaakataura kuna Ahabi? Ainyatsoreva here kuti mumazuva okupedzisira, apo kuzadziswa kwakakwana kwesangano neshoko raErija kunoitika, “hakungavipo dova kana mvura makore awa, asi maererano neshoko rangu” here? “Mvura” inotaurwa naErija kuti ichadziviswa, kunze kwokunge zvaitwa neshoko rake, inowirirana here ne“mvura” inovimbiswa naMaraki sechikomborero?

> 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.

> Ndziyiseni swavukhume hinkwaswo endlwini ya vuhlayiselo, leswaku ku va ni swakudya endlwini ya mina, kutani ndzi ringeni sweswi hi swona, ku vula Yehovha wa mavandla, loko ndzi nga ta mi pfulela mafasitere ya matilo, ndzi mi chelela nkateko hi xitalo lerova mi ta pfumala ndhawu yo wu amukela. Malakiya 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”?

Kani “laana” ya “dhabihu” isiyotakaswa ya “makuhani”, na matumizi mabaya ya “zaka” ambayo tayari yameshatokea, 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.

Pamnufuma aJuly, 2023, takatanga kubudisa nyaya idzo, pachadzo, dziri kudzokorora shoko rinowanikwa mururongwa rwezvidzidzo runonzi Matafura aHabhakuki. Musiyano uripo mukuratidzwa kwazvino ndewekuti, mushure maChikunguru 18, 2020, Ishe vakatanga kuisa dzimwe dzedzidziso dzekare muchiedza chitsva.

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.

Akatanga kuvhura zvinhu zvaiita kwandiri sezvakadzama, asi ini pachangu ndakanga ndisisabatani uye ndisingadi kubatana nebasa randakanga ndambopiwa kuti ndiite. Kubva musi wa19 Chikunguru 2020, ndakanzwisisa kuti chiporofita chezuva rakanga rapfuura chakanga chisiri chechokwadi, uye kuti ini pachangu ndaiva nemhosva huru pamusoro pechiporofita ichocho chechivi nemigumisiro yacho inotyisa kupfuura mumwe munhu upi noupi.

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.

Zvino muna Chikunguru wa2023, ndakaremerwa zvikuru nokugutsikana kwakasimba, kuti, zvisinei nokukundikana kwangu kwakazara somutungamiri wesangano raMwari remutumwa wechitatu, ndaifanira kutotanga kunyora zvandakanga ndasvika pakunzwisisa kubvira muna Chikunguru wa2020. Ndakatsunga kunyora pasi zvakanga zvazarurirwa kwandiri kubvira pachivi cha18 Chikunguru 2020, ndokuzviisa muruzhinji rwezvinyorwa, ndisati ndavigwa.

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.

Mune mwedzi mitatu kubvira muna Chikunguru, kune nyika dzinopfuura makumi manomwe pasi rose dzava kutevera zvinyorwa izvi. Hongu, vamwe pasina kupokana vari kutevera nokuda kwezvinangwa nezvido zvisiri zvitsvene, asi havasi vose. Tava pedyo nokutanga kushandisa chirongwa chichaisa zvinyorwa izvi mumitauro mikuru yose yepasi pano, nokuti panguva ino, nyika idzodzo dzinopfuura makumi manomwe dziri kumanikidzirwa kufunga nezvezvokwadi izvi mumutauro weChirungu chete.

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?

Isu tave kutoshanda kare kuti tibatsire vamwe vari munyika dzakasiyana-siyana vasina nzira kana mikana yokuita zvakawanda nezvokwadi idzi; uye ndinoshamisika kuti “imba yokuchengetera” yaMaraki, ine chinangwa chakajeka chokupa “zvokudya” mumba maMwari, ingangove isiri kureva basa rokuparadzira zvokwadi ranga richibuda muzvinyorwa izvi kubvira muna Chikunguru 2023 here?

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

Tichatanga kufungisisa kwedu pamusoro paDanieri chitsauko chechitatu munyaya inotevera.

> “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!

> “Tiri kurarama munguva inokosha kwazvo munhoroondo yenyika ino. Basa guru rinofanira kuitwa munguva pfupi kwazvo, uye muKristu mumwe nomumwe anofanira kuita rutivi rwake mukusimbisa basa iri. Mwari ari kudana varume vachazvitsaurira kubasa rokuponesa mweya. Patinotanga kunzwisisa kuti Kristu akaita chibayiro chakakura sei kuti aponese nyika iri kuparara, kuchaonekwa kurwa kukuru kwazvo kwokununura mweya. Haiwa, dai machechi edu ose akaona nokuziva chibayiro chisingaperi chaKristu!”

> “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.

> “Mu zviratidzo zvousiku, ndakaoneswa mifananidzo yokufamba kukuru kwokuvandudzwa pakati pavanhu vaMwari. Vazhinji vakanga vachirumbidza Mwari. Vanorwara vakaporeswa, uye zvimwe zvishamiso zvakaitwa. Mweya wokureverera wakaonekwa, sezvazvakamboratidzwa zuva guru rePentekosti risati rasvika. Mazana nezviuru zvakaonekwa zvichishanyira mhuri nokuvazarurira shoko raMwari. Mwoyo yakabayiwa nemhosva nesimba roMweya Mutsvene, uye mweya wokutendeuka kwechokwadi wakaonekwa. Kumativi ose, masuo akazarurwa kuti chokwadi chiparidzwe. Nyika yakaita sokunge yava kuvhenekerwa nesimba rokudenga. Maropafadzo makuru akagamuchirwa navanhu vaMwari vechokwadi navanozvininipisa. Ndakanzwa manzwi okuvonga nokurumbidza, uye zvaiita sokunge kwakanga kune rumutsiriro rwakafanana nerwatakaona muna 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.

> “Asi vamwe vakaramba kutendeuka. Vakanga vasingadi kufamba munzira yaMwari, uye apo, kuti basa raMwari rifambire mberi, pakakumbirwa zvipo zvokuzvidira, vamwe vakabatisisa nounyimi pfuma yavo yapanyika. Ava vaiva noruchiva vakazviparadzanisa neboka ravatendi.

> “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.

> “Milango ya Mungu imo duniani, na chini ya uvuvio wa Roho Mtakatifu, yatupasa kutoa ujumbe wa onyo aliotukabidhi. Yatupasa kutoa ujumbe huu upesi, amri juu ya amri, maagizo juu ya maagizo. Hivi karibuni wanadamu watalazimishwa kufanya maamuzi makuu, nasi ni wajibu wetu kuona kwamba wanapewa fursa ya kuielewa kweli, ili waweze kuchukua msimamo wao kwa ufahamu upande ulio sahihi. Bwana awaita watu Wake kufanya kazi—kufanya kazi kwa bidii na kwa hekima—wakati muda wa rehema ungali upo.” Testimonies, volume 9, 126.

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