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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twelve

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj dvanaest

Number Twelve

Broj dvanaest

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Moja je želja izložiti proročansko svjedočanstvo Joela na takav način da se Joelovo svjedočanstvo može prepoznati u onome što je Petar govorio i činio na Pedesetnicu. Siguran sam da je Biblija jasna u pogledu onoga što je Petar govorio i činio na Pedesetnicu, no nastojim razumjeti što je Petar proročki predoznačavao u povijesti kasne kiše, kada je poruku Pedesetnice izložio kao ispunjenje knjige proroka Joela.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petar je simbol ostatka Božjega naroda te je prikazan ne samo na Pedesetnicu, nego i u Cezareji Filipovoj u Mateju 16. Cezareja Filipova nalazi se u recima trinaest do petnaest Daniela jedanaest, u tri retka koja iznose bitku što se prvi put ispunila tijekom povijesnog razdoblja kada se Cezareja Filipova nazivala Panij. Reci trinaest do petnaest prethode retku šesnaest, koji prepoznaje zakon o nedjelji u Sjedinjenim Državama. Redak deset prepoznaje slom Sovjetskoga Saveza 1989. godine. Reci deset do šesnaest Daniela jedanaest predstavljaju razdoblje od 1989. do zakona o nedjelji, a to je razdoblje „skrivena povijest” četrdesetoga retka istoga poglavlja.

## The Hidden History in BOLDFACE

Skrivena povijest u PODEBLJANOM TISKU

## 1798

1798.

> And at the time of the end shall the king of the south push at him:

> I u vrijeme svršetka kralj juga navalit će na nj:

## 1989

1989.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Ali će se njegovi sinovi podići i sabrati mnoštvo velikih snaga; i kralj sjevera doći će protiv njega kao vihor, s kolima i s konjanicima i s mnogim brodovima; i prodrijet će u zemlje, i preplaviti ih i proći preko njih. I jedan će doista doći, preplaviti i proći; zatim će se vratiti i podići, sve do njegove tvrđave.

## 2014 the battle of Raphia

2014. bitka kod Rafije

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> I kralj juga razgnjevit će se te će izići i zaratiti s njim, s kraljem sjevera; i on će podići veliko mnoštvo, ali će mnoštvo biti predano u njegovu ruku. A kad ukloni mnoštvo, srce će mu se uzoholiti; i oborit će mnogo desetaka tisuća, ali se time neće osnažiti.

## The battle of Panium (Caesarea Philippi)

Bitka kod Panija (Cezareja Filipova)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Jer će se kralj sjevera vratiti i podići mnoštvo veće od prijašnjega; i zacijelo će doći nakon određenih godina s velikom vojskom i s velikim bogatstvom.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> I u ona vremena mnogi će ustati protiv kralja juga; također će se nasilnici iz tvoga naroda uzvisiti da potvrde viđenje; ali će pasti.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Tako će kralj sjevera doći, podići nasip i zauzeti najutvrđenije gradove; i sile juga neće moći odoljeti, ni njegov izabrani narod, niti će biti snage da mu se odupre.

## The Sunday law in the USA

Nedjeljni zakon u SAD-u

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Ali onaj koji dođe protiv njega činit će po svojoj volji, i „nitko neće opstati“ pred njim; i „stat će“ u slavnoj zemlji, koja će njegovom rukom biti uništena. Ući će također u slavnu zemlju, i mnoge će zemlje biti oborene; ali ove će izbjeći iz njegove ruke, naime Edom i Moab i prvaci sinova Amonovih. Pružit će svoju ruku i na zemlje, i zemlja egipatska neće izbjeći. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Kada se Petar proročki nalazi u Cezareji Filipovoj (Paniumu), a Pedesetnica je vrijeme poznoga dažda, to ga smješta u „skrivenu povijest” četrdesetoga retka. Namjeravam se osvrnuti na sadašnji ukrajinski rat prikazan u jedanaestome retku jedanaestoga poglavlja i na nadolazeći rat Paniuma iz redaka trinaest do petnaest, koji vodi do Trećega svjetskog rata, a koji su vanjski događaji između 1989. godine i nedjeljnoga zakona; no mi trenutačno prepoznajemo povijest trećega anđela od 22. listopada 1844. pa sve do uspostave zakonite crkve 1863. godine.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Linija prikazuje dolazak trećega anđela 11. rujna 1844. do nedjeljnoga zakona (1863.). Nedjeljni zakon bio je predoznačen Proglasom o emancipaciji koji je objavio slobodu, te je tako predoznačio nedjeljni zakon, kada se sloboda ukida. Sloboda koju je proglasio prvi republikanski predsjednik predoznačuje slobodu koju će ukinuti posljednji republikanski predsjednik — onaj koji je proročki određen da pri nedjeljnome zakonu postane diktator.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> „Kad naš narod bude tako odbacio načela svoje vlasti da donese nedjeljni zakon, protestantizam će tim činom udružiti ruke s papinstvom; to neće biti ništa drugo doli davanje života tiraniji koja već dugo željno vreba svoju priliku da ponovno prijeđe u djelatni despotizam.” Testimonies, svezak 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742. pr. Kr. bila je alfa-povijest koja je započela vremenska proročanstva iz Izaije 7,8, a koja su dosegla omega-ispunjenje 1863. godine. Godine 742. Ahaz, kralj južnoga kraljevstva Jude, ulazio je u građanski rat protiv deset sjevernih plemena koja su sačinjavala sjeverno kraljevstvo. Povijest 742. pr. Kr. bila je oslikana u Judi, doslovnoj slavnoj zemlji Pisma, nastanjenoj doslovnim Židovima i u odlomku predstavljena po zlom i bezumnom kralju Ahazu — čime je tako predoznačavala omega-povijest 1863. godine. Omega-povijest 1863. godine ispunjava se unutar razdoblja u kojem Sjedinjene Države vladaju kao zvijer zemlje, šesto kraljevstvo biblijskog proročanstva. Sjedinjene Države su duhovna slavna zemlja, sačinjena od protestantskog kršćanstva, koje su biblijski duhovni Židovi. Građanski rat između sjevera i juga 742. pr. Kr. u alfa-povijesti predočavao je građanski rat između sjevera i juga u omega-povijesti 1863. godine. Zajedno ta dva svjedoka prikazuju vanjsku povijest koja vodi do nedjeljnog zakona, kada će duhovna slavna zemlja ponovno biti podijeljena u dvije klase.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Godine 742. pr. Kr. sjeverna je sila predstavljala savez između deset sjevernih Izraelovih plemena i Sirije, te je tako predočavala savez s vanjskom silom, kao što se ispunilo kada je potpora pro-ropskoga papinstva bila dana pro-ropskim južnim državama u Građanskom ratu. Vanjski saveznik Sirije 742. pr. Kr., i vanjski saveznik papinstva u Građanskom ratu, označuje savez svjetskih globalista s globalističkim demokratima u njihovu ratovanju protiv MAGA-izma, ratovanju koje je započelo 2015. godine kada je ustao četvrti i najbogatiji predsjednik te time uznemirio cijelo kraljevstvo Grčke prema Danielu jedanaest, drugom retku. To uznemirivanje označuje buđenje pogana u knjizi proroka Joela. „Grčka” i „pogani” simboli su zmajske sile koja vodi svijet u Armagedon u savezu sa Zvijeri i lažnim prorokom.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Godine 2015. pogani su bili probuđeni na proročki poziv u Joelovu dolinu Jošafata, koju je on također nazvao dolinom suda. Godine 2015. Donald Trump objavio je svoju predsjedničku kandidaturu, uzburkavši tako globalističko carstvo predstavljeno kao Grčka, i pogani su započeli svoj pohod prema Armagedonu, i to samo godinu dana nakon početka ukrajinskoga rata, na ispunjenje jedanaestoga retka jedanaestoga poglavlja Daniela.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Građanski ratovi iz 742. pr. Kr. i 1863. godine prepoznaju povijest nedjeljnog zakona, koji označava svršetak šestoga kraljevstva biblijskog proročanstva. To je šesto kraljevstvo započelo Revolucionarnim ratom, tako da svršetak šestoga kraljevstva kod nedjeljnog zakona prepoznaje ponavljanje Revolucionarnog rata, upravo u vrijeme kada se odvija Građanski rat. Određenje i označavanje nekog rata kao građanskog ili revolucionarnog temelji se na perspektivi. Ono što demokrati sada čine putem pravosudnog progona, pronevjere, prijevare, nezakonite imigracije i propagande nazivaju obojenom revolucijom, no one duše koje se protive njihovim globalističkim manevrima smatraju te iste aktivnosti poticanjem „građanskih” nemira. Je li Antifa zločinačka ili herojska?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Dva povijesna rata predstavljaju jedan jedini razdorni rat koji se odvija u povijesti posljednjega republikanskog predsjednika. Kao i u slučaju prvoga republikanskog predsjednika, taj će rat biti dobiven po posljednjem republikanskom predsjedniku, koji je također bio predoznačen prvim predsjednikom, koji je ujedno bio i pobjednik Revolucionarnog rata. Revolucija MAGA, prema Demokratima, proizvodi sadašnje „građanske nemire“. Ovisno o vašem osobnom političkom opredjeljenju, sadašnji je rat ili revolucionarni rat ili građanski rat. Proročki gledano, on je oboje.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863. godina predstavlja nedjeljni zakon, a isto tako i 1844., kada je treći anđeo došao s porukom nedjeljnoga zakona. Razdoblje od 1844. do 1863. nosi pečat nedjeljnoga zakona od početka do kraja. Godine 1846. brak Whiteovih, svetkovanje subote i promjena prezimena iz Harmen u White označili su da je brak u koji se stupilo 22. listopada 1844. bio konzumiran, a to je konzumiranje označilo početak procesa kušnje trećega anđela, kao što je trostruka subotnja kušnja s manom označila početak deset kušnji nakon krštenja u Crvenome moru.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mana je bila prvi ispit i predstavljala je deseti ispit u Kadešu, jer oboje predstavljaju poruku trećega anđela, a stoga i nedjeljni zakon.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> „Svakoga tjedna tijekom svojega dugog boravka u pustinji Izraelci su svjedočili trostrukom čudu, osmišljenom da na njihove umove utisne svetost subote: dvostruka količina mane padala je šestoga dana, sedmoga nije padala nimalo, a dio potreban za subotu ostajao je svjež i čist, dok bi, ako bi se sačuvao preko bilo kojeg drugog vremena, postao neprikladan za uporabu.” Patrijarsi i proroci, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Prvi od deset ispita bio je ispit s „manom“, koji predstavlja trostruku poruku trojice anđela iz četrnaestog poglavlja Otkrivenja. Kao i kod mane, anđeli predstavljaju trostruko upozorenje protiv bogoslužja prvoga dana u tjednu. Trostruko čudo s manom bilo je „namijenjeno da na njihove umove utisne svetost subote“, što je, dakako, i namjera trećega anđela. Prvo od triju čuda predstavljenih manom uključivalo je „jedenje“ nebeskoga kruha, a „jedenje“ je alfa-simbol razdoblja kasne kiše. Drugo čudo predstavlja poruku drugoga anđela, u kojoj nadahnuće „udvostručuje“ riječi i izraze da označi razdoblje predstavljeno dvama padovima Babilona, jer: Pade, pade Babilon. Drugo je čudo bilo „udvostručenje“ količine mane šestoga dana. Treće je čudo bilo očuvanje kruha sedmodnevne subote.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Kao praslika trojice anđela, mana je prvi anđeo, te stoga mora sadržavati cjelokupnu priču, koja je u četrnaestom poglavlju Otkrivenja priča o svoj trojici anđela. Prvi anđeo fraktal je poruka sve trojice anđela. Fraktal je složen geometrijski oblik koji se može razdijeliti na dijelove, od kojih je svaki umanjena kopija cjeline. To se svojstvo naziva samosličnošću. Fraktali često imaju zamršene pojedinosti bez obzira na to koliko se uvećavaju. Fraktali se pojavljuju u matematici, biologiji, fizici, geologiji, kemiji, astronomiji, inženjerstvu i mnogim drugim područjima spoznaje.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

„Trostupanjska struktura“ triju anđela u četrnaestom poglavlju Otkrivenja predstavljena je u poruci prvoga anđela, čime prvi anđeo postaje „fraktal“ trojice anđela. Prva tri poglavlja knjige proroka Daniela predstavljaju poruke prvoga, drugoga i trećega anđela, i to redom, a prvo poglavlje Daniela sadržava istu „trostupanjsku strukturu“ koja je prikazana u ta tri poglavlja, kao i kod trojice anđela u odnosu prema prvome anđelu.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Trostruko čudo mane trebalo je biti pojedeno, a prvo poglavlje Daniela govori o jedenju. Daniel je prošao kušnju prehrane odabravši povrće umjesto babilonske hrane. Potom je bio iskušan u pogledu svoga izgleda, a njegov je izgled proizveo razdvajanje između njegova lica i lica onih koji su jeli babilonsku hranu. Poruka drugoga anđela poziv je na odvajanje od Babilona tijekom povijesti odvajanja u kojoj se razvijaju, a zatim očituju, dvije skupine. Ta druga kušnja za Daniela dovela je do treće kušnje Nabukodonozorove, koja je bila treća kušnja u prvome poglavlju i predočavala kušnju sa zlatnim kipom iz trećega poglavlja, koju Sestra White opetovano poistovjećuje sa zakonom o nedjelji, što je poruka trećega anđela. Prvo poglavlje Daniela fraktal je prva tri poglavlja Daniela, a ta tri poglavlja predstavljaju tri anđela iz Otkrivenja četrnaest, od kojih su i prvi anđeo i prvo poglavlje Daniela fraktali sva tri anđela i sva tri poglavlja.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> „Svakoga tjedna tijekom svojega dugog boravka u pustinji Izraelci su bili svjedoci trostrukoga čuda, određenoga da na njihove umove utisne svetost subote: šestoga je dana padala dvostruka količina mane, sedmoga nikakva, a dio potreban za subotu sačuvao se svjež i čist, dok bi, ako bi se išta sačuvalo za bilo koje drugo vrijeme, postalo neprikladno za uporabu.״

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> „U okolnostima povezanima s davanjem mane imamo konačan dokaz da subota nije ustanovljena, kao što mnogi tvrde, onda kada je Zakon bio dan na Sinaju. Prije nego što su Izraelci došli na Sinaj, razumjeli su da ih subota obvezuje. Budući da su svakoga petka morali skupljati dvostruku količinu mane kao pripravu za subotu, kada ona nije padala, sveta narav dana počinka neprestano im se utiskivala u svijest. A kada su neki od naroda izašli u subotu skupljati manu, Gospodin je upitao: ‘Dokle ćete se opirati vršenju mojih zapovijedi i mojih zakona?’” Patrijarsi i proroci, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Skupljanje i jedenje mane predoznačuje Ivana koji u desetom poglavlju Otkrivenja uzima (skuplja) knjižicu iz ruke anđela, a zatim je jede.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> I pristupih anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi je; i zagorčat će ti utrobu, ali će ti u ustima biti slatka kao med. Otkrivenje 10,9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Ivan je najprije morao poći k anđelu i zatražiti, zatim je morao „uzeti” knjižicu, a potom ju je morao „pojesti”. Ivan predstavlja tri koraka prvoga anđela time što odlazi k anđelu i traži, nakon čega slijedi drugi korak uzimanja i treći korak jedenja. Sabiranje iili jedenje prvi je od triju ispita mane, ali u sebi sadrži fraktal svih triju ispita mane. Sabiranje i jedenje mane predstavljaju Jeremiju.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Nađoše se riječi tvoje, i ja ih pojedoh; i riječ tvoja bijaše mi radost i veselje srca mojega, jer se tvojim imenom nazivam, o Gospode, Bože nad vojskama. Jeremija 15,16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Njegove su „riječi bile pronađene” po Jeremiji koji je tražio, a zatim zatražio malu knjigu. Njegova je riječ bila pronađena kada se skupljala mana. Skupljanje i jedenje mane predslikava Ezekiela koji je pojeo knjigu koja mu je bila dana te time pokazuje da bi odbiti pojesti knjigu značilo biti poput doma odmetničkoga.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Ali ti, sine čovječji, čuj što ti govorim; ne budi buntovan kao onaj buntovni dom: otvori usta svoja i pojedi što ti dajem. I kad pogledah, gle, ruka bijaše pružena k meni; i, evo, u njoj bijaše svitak knjige; i razvi ga preda mnom; i bijaše ispisan iznutra i izvana; i u njemu bijahu napisani tužaljke, naricanje i jao. Štoviše, reče mi: Sine čovječji, pojedi što nalaziš; pojedi ovaj svitak i idi, govori domu Izraelovu.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Tako otvorih usta svoja, i dade mi da pojedem taj svitak. I reče mi: Sine čovječji, nahrani trbuh svoj i ispuni utrobu svoju ovim svitkom koji ti dajem. Tada ga pojedoh; i bijaše u mojim ustima sladak kao med. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Kad bi Ezekiel odbio pojesti knjižicu, bio bi u domu odmetničkom, a „svitak” „knjige” koji je trebao pojesti bio je prikazan kao „tužaljke, naricanje i jao”, predstavljajući trostruku poruku u posljednjim danima. Trostruka poruka posljednjih dana jesu poruke triju anđela iz Otkrivenja četrnaest, a kontekst u kojem Ezekiel iznosi te tri poruke jest kontekst islama i trećega jao. Te tri poruke imaju alfu i omegu, a treća je „jao”, prvotni simbol islama, stoga se alfa mora slagati s omegom; prema tome, „tužaljke” predstavljaju tužaljke koje su započele 11. rujna dolaskom sedme trube i trećega jao, koje će se postupno pojačavati sve do sedam posljednjih zala. Kod „potresa” nedjeljnoga zakona iz Otkrivenja jedanaest, treće jao dolazi brzo, a nadahnuće nas obavještava da je nepravedna uredba iz Izaije deset upravo taj nedjeljni zakon. Redak započinje izjavom „jao” onima koji donose nepravedne uredbe.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Jedenje mane bio je prvi od triju ispita; drugi je bio „udvostručavanje” na dan priprave. A za što su se pripravljali? Pripravljali su se za ispit subote, koji je poruka trećega anđela.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

To trostruko čudo bilo je također prvo ili alfa iskušenje od deset iskušenja. Bog je dao manu pri prvom koraku, zatim je dao „dvostruk“ dio pri drugom koraku, ali ništa pri trećem. Treće je iskušenje drukčije od prva dva iskušenja, jer je treće odlučujući ispit. Ta tri iskušenja predstavljaju alfu desetostupanjskog procesa kušanja koji vodi do prvoga Kadeša.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Ako istražite razne teologe, naći ćete mnoge popise deset kušnji koje dosežu svoj zaključak kod prvoga Kadeša. Gotovo svi među njima uključuju Crveno more kao jednu od deset kušnji, a neki uključuju i povijesne orijentire prije Crvenoga mora tijekom pošasti. Svi oni griješe.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Prva kušnja jest mana. Pavao utvrđuje da je prijelaz preko Crvenoga mora bio krštenje.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Štoviše, braćo, ne bih htio da budete u neznanju kako su svi naši oci bili pod oblakom i svi prošli kroz more; i svi su bili kršteni u Mojsija u oblaku i u moru. 1 Corinthians 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mojsije je praslika Isusa, a Isusovo krštenje označava proces kušanja, trostruke naravi, koji započinje kušnjom apetita i stavlja je u naglasak. Križ je bio unaprijed prikazan Pashom u Egiptu. Kada su izišli na drugu stranu Crvenoga mora, Krist je uskrsnuo kao prinos prvine. Kada je po rukama Ivana Krstitelja izišao iz vodenoga groba, Krist (prinos prvine) započeo je četrdesetodnevni proces kušanja. Nakon što je uskrsnuo, kako je to bilo unaprijed prikazano Njegovim krštenjem, bilo je četrdeset dana tijekom kojih je Krist licem u lice općio s učenicima. Proces kušanja započinje nakon prijelaza preko Crvenoga mora, jednako sigurno kao što je Krist bio vođen od Duha u pustinju čim je izišao iz vode.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Prva kušnja za Krista bila je apetit, jer je Kruh s neba preuzeo svoje pomazano djelo upravo ondje gdje je Adam pao. Prva kušnja nakon Crvenoga mora jest trostruka kušnja mane, koja predoznačuje trostruku kušnju Kruha s neba. Kristovo kušanje započelo je nakon što je izišao iz vode, stoga i deset kušnji moraju započeti „nakon“ što su oni izišli iz vode. Krist je tada bio suočen s trostrukom kušnjom, postavljenom u okviru apetita, kako je predoznačeno trostrukom kušnjom mane koja je započela nakon što je Duh izveo drevni Izrael iz Egipta i uveo ga u pustinju.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Drugi popisi koji nagađaju koje su pobune predstavljene s deset kušnji što vrhunac dosežu u Kadešu ubrajaju Aronovu pobunu sa zlatnim teletom među tih deset kušnji, ali griješe.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Izazov zlatnoga teleta predstavlja dvije kušnje. To je bitan element simbolike zlatnoga teleta. Idolopoklonstvo koje se očitovalo kada je narod mislio da Bog neće vidjeti, bilo je popraćeno Mojsijevim povratkom. Tada je narod donio odluku da ostane idolopoklonički i pred punim Božjim pogledom, kako ga je predstavljao Mojsije.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

U dvostrukoj sve jačoj pobuni vidimo proročku podjelu među plemenima, kada je pleme Levijevo postalo isključivo određeno za službu u Svetištu, jer je do te pobune službu u Svetištu trebalo obavljati prvorođencima iz svakoga plemena. Tako više neće biti. Sada će vjerno pleme Levijevo održavati hram. „Podjela“ ili razdvajanje na „dvoje“ sastavni je element proročkog obilježja zlatnoga teleta.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Aronova pobuna predoznačavala je pobunu Jeroboama, prvoga kralja sjevernoga kraljevstva Izraela. Jeroboam „udvostručuje“ zlatnu telad, postavljajući jedno u Betelu, a jedno u Danu. Aron i Jeroboam predstavljaju usporedne povijesti, što je povijest oblikovanja slike Zvijeri. Povijest slike Zvijeri ispunjava se u dva razdoblja, razdvojena zakonom o nedjelji u Sjedinjenim Državama. Slika Zvijeri simbol je sjedinjenja crkve i države koje se najprije uspostavlja u Sjedinjenim Državama, a potom u svijetu.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Uvijek postoji podjela povezana sa simbolima slike Zvijeri. Kod Arona to je bilo odvajanje Levita, a kod Jeroboama razdvajanje dvanaest plemena na dva južna i deset sjevernih plemena.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Simbol toga odnosa crkve i države Ivan u knjizi Otkrivenja naziva „slikom zvijeri“. Aronova i Jeroboamova zlatna telad bila su slike zvijeri, a zvijer čije su slike bile jest Babilon, jer je prvo kraljevstvo biblijskog proročanstva u drugom poglavlju Danielove knjige prikazano glavom od „zlata“. Slika zvijeri predstavlja dva ispita, jer se ispit najprije iznosi pred zemaljsku zvijer — Sjedinjene Američke Države, a zatim u trinaestom poglavlju Otkrivenja Sjedinjene Američke Države prisiljavaju svijet da podigne sliku zvijeri. Prvi je ispit SAD, zatim svijet.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> „Kad se Amerika, zemlja vjerske slobode, ujedini s Papinstvom u prisiljavanju savjesti i navođenju ljudi da odaju čast lažnoj suboti, narod svake zemlje na kugli zemaljskoj bit će naveden da slijedi njezin primjer.“ Testimonies, svezak 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> „Strani narodi slijedit će primjer Sjedinjenih Država. Premda ona prednjači, ipak će ista kriza zadesiti naš narod u svim dijelovima svijeta.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Pobuna zlatnoga teleta dvojaka je i označava dvije od prvih devet kušnji koje vode do desete i posljednje kušnje kod prvoga Kadeša. Kada se Aronova i Jeroboamova pobuna dovedu zajedno, „redak na redak“, nalazimo Arona, velikoga svećenika koji predstavlja crkvu, i Jeroboama, kralja Izraela, koji predstavlja državu. Te dvije linije zajedno simbol su spoja crkve i države. Jeroboamova dva žrtvenika bila su postavljena u Betelu (što znači crkva) i Danu (što znači sud), te zajedno predstavljaju spoj crkve i države. Polazeći od tih postavki, počet ćemo prepoznavati deset kušnji.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Deset kušnji postavljeno je u kontekst subotnjega počinka (Hebrejima 3–4). One započinju trostrukim čudom mane i njezinom poukom o suboti, a završavaju desetom kušnjom, prvim Kadešom. Taj prvi Kadeš jest „dan izazivanja“ u Pismima, i Pavao smješta konačnu pobunu u kontekst kušnje subote. Alfa-kušnja bila je subota, kako je simbolizirana manom, a deseta i omega-kušnja kod prvoga Kadeša također je bila subotnji počinak. Alfa i Omega uvijek predstavljaju svršetak s početkom.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Zato, kao što govori Duh Sveti: Danas, ako glas njegov čujete, ne otvrdnite srca svoja kao u pobuni, u dan kušnje u pustinji, gdje me iskušavahu oci vaši, provjeravahu me i gledahu djela moja četrdeset godina. Zato se razgnjevih na onaj naraštaj i rekoh: Uvijek lutaju srcem te ne upoznaše putova mojih. Tako se zakleh u gnjevu svojemu: Neće ući u počinak moj.

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Pazite, braćo, da ne bi u kome od vas bilo zlo srce nevjere, koje otpada od Boga živoga. Nego opominjite jedan drugoga svaki dan, dokle god se kaže: Danas, da koji od vas ne otvrdne prijevarom grijeha. Jer postadosmo dionici Kristovi, ako samo početak svoga pouzdanja čvrsto održimo do kraja;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Dok se kaže: Danas, ako glas njegov čujete, ne otvrdnite srca svojih kao u ogorčenju. Jer neki su, pošto su čuli, izazvali ogorčenje; ali ne svi koji po Mojsiju iziđoše iz Egipta. A na koje se srdio četrdeset godina? Nije li na one koji sagriješiše, čija trupla padoše u pustinji? I kojima se zakleo da neće ući u počinak njegov, nego onima koji ne povjerovaše? Tako vidimo da ne mogoše ući zbog nevjere.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Stoga se bojmo da se, dok još ostaje obećanje da uđemo u njegov počinak, ne pokaže da je tko od vas zakasnio za njim. Jer i nama je naviještena radosna vijest kao i njima; ali njima riječ koja je bila propovijedana nije koristila, jer nije bila sjedinjena s vjerom u onima koji su je čuli.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Jer mi koji smo povjerovali ulazimo u počinak, kao što je rekao: Tako se zakleh u svojem gnjevu: neće ući u moj počinak; premda su djela bila dovršena od postanka svijeta. Jer je na nekome mjestu ovako rekao o sedmome danu: I počinu Bog sedmoga dana od svih svojih djela. I na ovome mjestu opet: neće ući u moj počinak.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Budući, dakle, da preostaje da neki uđu u nj, a oni kojima je prije bila naviještena dobra vijest ne uđoše zbog nevjere, opet određuje jedan dan, govoreći u Davidu: Danas, nakon tolikoga vremena; kao što je rečeno: Danas, ako glas njegov čujete, ne otvrdnite srca svoja.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Jer da im je Isus dao počinak, ne bi nakon toga govorio o drugome danu.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Preostaje dakle počinak narodu Božjemu. Jer tko je ušao u njegov počinak, i sam je počinuo od svojih djela, kao što je Bog od svojih. Stoga se usrdno nastojmo ući u taj počinak, da tko ne padne po istome primjeru nevjere. Hebrejima 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Na „dan izazivanja” bila je odbačena poruka Jošue i Kaleba. Ovaj se odlomak temelji na skupini koja neće ući zbog nevjere u poruku koju je čula. Poruka je prikazana kao „počinak”.

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> „Oni koji nisu voljni dati Gospodinu vjernu, usrdnu službu punu ljubavi neće naći duhovni počinak ni u ovom životu ni u životu koji dolazi. ‘Preostaje dakle počinak narodu Božjemu.... Stoga se potrudimo ući u onaj počinak, da tko ne padne po istom primjeru nevjere.’ Počinak o kojem se ovdje govori jest počinak milosti, stečen slijeđenjem propisanoga. ‘Marljivo se trudite.’” Pacific Union Recorder, 7. studenoga 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

„Počinak” je poruka predstavljena porukom Jošue i Kaleba. Pavao se služi istinama povezanima sa subotom sedmoga dana kao simbolom poruke „počinka” koju su odbacili oni kojima je bilo određeno da umru u pustinji.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Izraz: „Danas, ako glas njegov čujete“ istovjetan je naglasku iz knjige Otkrivenja na svakoga čovjeka koji čuje glas Duha, što znači čuti poruku Duha, koja je poruka kasne kiše, koja je poruka „počinka“. U Kadešu se taj glas oglasio, a buntovnici su izabrali novoga vođu da ih vrati u Egipat. Povijest toga izazivanja razgnjevljenja obrađuje se u Psalmu 95 i kod Pavla u Poslanici Hebrejima. Ta povijest prepoznaje neuspjeh drevnoga Izraela na njihovoj desetoj kušnji. Alfa kušnja od deset kušnji započela je trostrukim čudom mane, koje predstavlja poruke trojice anđela, Božji Zakon, subotnji počinak, Kruh s Neba, poslušnost i sud — a posljednja od deset kušnji bila je kušnja „počinka“. „Počinak“ milosti, kako kaže sestra White, simbol je kasne kiše. Kadeš je simbol kušnje prihvaćanja ili odbacivanja poruke kasne kiše koja se iznosi „red po red“.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Redak po redak, „počinak” je izlijevanje Duha Svetoga prikazano kao kasna kiša. „Počinak” je također sedmodnevna subota, sam pečat koji se stavlja na vjerne tijekom razdoblja kasne kiše. „Počinak” je i milost koja predstavlja silu podijeljenu sto četrdeset i četirima tisućama kada njihovi grijesi budu zauvijek izbrisani. Ta milost nije samo sila koja se podjeljuje i predstavlja posvećenje, nego je također i milost koja pruža opravdanje kada se Kristova krv upotrebljava za uklanjanje grijeha pokajane duše. „Počinak” milosti jest poruka o Kristovoj pravednosti, pravednosti koja pruža milost (silu) da se živi bez griješenja, i milost koja preobražava Laodikejca u Filadelfijca. Jednom preobražen milošću opravdanja, nekadašnji Laodikejac, kao Filadelfijac, silom milosti hodi posvećenim putem koji vodi k proslavljenju. „Počinak” je poruka trećega anđela, kako je predstavljena kao „opravdanje vjerom u istini”. Budući da je tomu tako, Kadeš je upućivao na 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Prvi Kadeš prepoznaje poruku o „počiniku” koja je poruka „evanđelja”. Vječno evanđelje jest „Kristovo djelo u uvođenju trostrukog procesa kušnje koji razvija, a zatim očituje dvije skupine štovatelja”. Poruka vječnoga evanđelja o „počinku” kod prvoga Kadeša predstavlja trostruku poruku vječnoga evanđelja kojom upravlja trostruko djelovanje Duha Svetoga, koji osvjedočuje o grijehu, pravednosti i sudu. Ta su tri koraka istovjetna trima koracima kušnje u kušnji mane!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Deset kušnji započinje trostrukim procesom kušanja, naglašavajući Božji Zakon, subotu i odgovornost čovječanstva da jede i probavi Božju poruku. Prva od deset kušnji bila je trostruka, kao i deseta. Prva kušnja koristi manu kao simbol Kruha s Neba, uzvisujući subotu sedmoga dana. Posljednja kušnja koristi „počinak” kao simbol završnog procesa kušanja kasne kiše, koji kulminira pri zakonu o nedjelji, gdje su oni koji predstavljaju Kruh s Neba uzdignuti kao stijeg subote.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Početak deset kušnji, kao i završetak deset kušnji, naglašavaju subotu i evanđeosku poruku povezanu sa subotom, koja je vječno evanđelje trećega anđela. Prvi Kadeš jest omega deset kušnji, pa stoga alfa deset kušnji mora posjedovati ista obilježja. Kadeš je predstavljao 1863. godinu, kada je Gospod želio dovršiti svoje djelo i odvesti svoj narod kući, ali je ulazak u Obećanu zemlju bio odgođen.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> „Čitajući sljedeće retke Svetoga pisma vidjet ćemo kako je Bog gledao na drevni Izrael:“

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “‘Jer Jahve je izabrao Jakova sebi, i Izraela za svoju osobitu dragocjenost.’ Psalam 135,4.”

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> „Jer ti si svet narod Gospodu, Bogu svomu, i Gospod te je izabrao da mu budeš narod osobit, povrh svih naroda koji su na zemlji.“ Ponovljeni zakon 14,2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> „Jer ti si svet narod Gospodu, Bogu svojemu; tebe je Gospod, Bog tvoj, izabrao da Mu budeš poseban narod između svih naroda koji su na licu zemlje. Gospod nije prionuo srcem uz vas niti vas izabrao zato što biste bili brojniji od drugih naroda; ta vi ste bili najmanji među svim narodima.“ Ponovljeni zakon 7,6.7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> „Jer po čemu će se ovdje znati da smo ja i Tvoj narod našli milost u Tvojim očima? Nije li po tome što Ti ideš s nama? Tako ćemo biti odijeljeni, ja i Tvoj narod, od svega naroda koji je na licu zemlje.” Izlazak 33,16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> „Kako se često drevni Izrael bunio i kako su često bili pogođeni sudovima, te tisuće pobijene, zato što nisu htjeli poslušati zapovijedi Boga koji ih je bio izabrao! Izrael Božji u ovim posljednjim danima nalazi se u stalnoj opasnosti da se pomiješa sa svijetom i izgubi sva obilježja da je izabrani Božji narod. Pročitajte ponovno Titu 2,13–15. Ovdje smo dovedeni do posljednjih dana, kada Bog sebi čisti osobit narod. Hoćemo li Ga izazivati kao što je činio drevni Izrael? Hoćemo li navući na sebe Njegov gnjev time što ćemo otpasti od Njega, pomiješati se sa svijetom i slijediti gadosti naroda oko nas?” Svjedočanstva, svezak 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Sestra White pita: „Hoćemo li Ga izazivati kao što je to činio drevni Izrael?“ Njega izazivamo miješanjem sa svijetom, koji je simboliziran Egiptom, upravo onim mjestom kojemu su pobunjenici u Kadešu nastojali naći vođu da ih onamo povede natrag. Godine 1863. nadahnuće prikazuje želju za povratkom u Egipat i izbor novoga vođe kao želju da se bude povezano sa svijetom.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Odlomku koji sada razmatramo prethodio je komentar sestre White o tome kako drevni Izrael nije ušao u počinak. U kontekstu njihove neprestane pobune iznijela je retke koji pokazuju kako je Bog želio stupiti u odnos sa svojom zaručnicom, ali je njegova zaručnica to odbila. Sljedeći odlomak uvodi u ono što smo upravo pročitali.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

U odlomku koji bilježi, stoji: „Bog je zahtijevao od svojega naroda da se uzda jedino u Njega. Nije želio da primaju pomoć od onih koji Mu ne služe.” Godine 1863. laodicejski mileritski adventizam sklopio je savez s vladom Sjedinjenih Američkih Država kako bi pomogao svojim nastojanjima da spriječi novačenje svojih mladića u najsmrtonosniji rat u američkoj povijesti.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> „Ovdje čitamo opomene koje je Bog dao drevnom Izraelu. Njemu nije bilo po volji da oni tako dugo lutaju pustinjom; odmah bi ih bio doveo u Obećanu zemlju da su Mu se pokorili i rado dopustili da ih On vodi; ali zato što su Ga tako često žalostili u pustinji, zakleo se u svome gnjevu da neće ući u Njegov počinak, osim dvojice koji su Ga u svemu slijedili. Bog je zahtijevao od svoga naroda da se uzda jedino u Njega. Nije želio da primaju pomoć od onih koji Mu ne služe.״

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> „Molimo pročitajte Ezru 4,1–5: ‘Kad su protivnici Jude i Benjamina čuli da sinovi sužanjstva grade hram Gospodu, Bogu Izraelovu, pristupiše Zerubabelu i glavarima otačkih domova te im rekoše: Dajte da gradimo s vama, jer tražimo vašega Boga kao i vi i prinosimo Mu žrtve od dana asirskoga kralja Esar-Hadona, koji nas je doveo ovamo. Ali im Zerubabel, Ješua i ostali glavari otačkih domova Izraelovih rekoše: Nemate vi ništa s nama da gradite dom našemu Bogu, nego ćemo mi sami zajedno graditi Gospodu, Bogu Izraelovu, kako nam je zapovjedio perzijski kralj Kir. Tada je narod zemlje slabio ruke narodu Judinu i smetao im u građenju te unajmljivao savjetnike protiv njih da osujete njihovu namjeru.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> „Ezra 8,21–23: ‘Tada ondje, na rijeci Ahavi, proglasih post da se ponizimo pred svojim Bogom, da od Njega zatražimo pravi put za nas, za našu nejačad i za sve naše imanje. Jer me bijaše stid zatražiti od kralja četu vojnika i konjanika da nam pomognu protiv neprijatelja na putu, budući da smo bili rekli kralju govoreći: Ruka je Boga našega na dobro svima koji Ga traže, ali Njegova sila i Njegov gnjev protiv svih su koji Ga ostavljaju. Tako postismo i molismo svojega Boga za to, i On usliša naše molitve.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> „Prorok i ti oci nisu smatrali narod zemlje štovateljima istinitoga Boga, i premda su oni iskazivali prijateljstvo i željeli im pomoći, nisu se usuđivali sjediniti se s njima ni u čemu što se odnosilo na Njegovo bogoslužje. Kad su išli u Jeruzalem da sagrade hram Božji i obnove Njegovo bogoslužje, nisu tražili pomoć od kralja da im pomogne na putu, nego su postom i molitvom tražili pomoć od Gospodina. Vjerovali su da će Bog braniti i dati uspjeh svojim slugama u njihovim nastojanjima da Mu služe. Stvoritelju svega nije potrebna pomoć Njegovih neprijatelja da uspostavi Svoje bogoslužje. On ne traži žrtvu opačine niti prima prinose onih koji imaju druge bogove pred Gospodinom.“

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> „Često čujemo primjedbu: ‘Previše ste isključivi.’ Kao narod učinili bismo svaku žrtvu da spasimo duše ili ih dovedemo k istini. Ali ujediniti se s njima, ljubiti ono što oni ljube i prijateljevati sa svijetom, to se ne usuđujemo, jer bismo tada bili u neprijateljstvu s Bogom.“ Testimonies, svezak 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Sestra White izjavljuje, u vezi sa svojim komentarom o pobuni u Kadešu: „Stvoritelju svega ne treba pomoć Njegovih neprijatelja da uspostavi svoje bogoslužje. On ne traži žrtvu opačine niti prihvaća prinose onih koji imaju druge bogove osim Gospodina.” Godine 1863. pokret laodicejskog mileritskog adventizma postao je crkva i sklopio savez sa silom koja će nametnuti svetkovanje nedjelje narodu, a potom i svijetu.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

U sljedećem ćemo članku nastaviti naša razmatranja o proročkim linijama koje vode do 1863., što je krunišni kamen proročkoga razdoblja od 1844. do 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Što je bilo, to će opet biti; i što se činilo, to će se opet činiti; i nema ništa novo pod suncem. Ima li išta za što bi se moglo reći: Gle, ovo je novo? Već je od davnine bilo, u vremenima koja su bila prije nas. Znam da će sve što Bog čini biti dovijeka: tomu se ništa ne može dodati niti se od toga što može oduzeti; i Bog to čini da bi ljudi strahovali pred njim. Što je bilo, sada je; i što će biti, već je bilo; a Bog traži ono što je prošlo. Propovjednik 1:9, 10; 3:14, 15.

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