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

Knjiga proroka Joela i Laodicejska Crkva adventista sedmoga dana – broj deset

Number Ten

Broj deset

Author

Jeff Pippenger

Published

December 14, 2025

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We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

Obraćamo se dijelu Izaijina viđenja koje započinje u sedmom poglavlju i nastavlja se sve do kraja dvanaestog poglavlja. To činimo jer je 1850. godine „Gospod pružio svoju ruku drugi put, da sabere“ svoj narod ostatka. Postavljamo međaše od 1844. do 1863. „1850.“ i drugo sabiranje jedan su od tih međaša.

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Kad viđenje Izaije započne u prvom retku sedmoga poglavlja, svaki put kad se pojavi izraz sličan „u onaj dan”, to upućivanje treba smjestiti u već uspostavljeni proročki okvir sedmoga poglavlja. Ključ za ispravno razlučivanje viđenja jest razumjeti da proroštvo djeluje prema načelima ponavljanja i proširivanja, te da je to pravilo na djelu u ovome viđenju.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Različitim proročkim istinama koje su prepoznate u Izaijinu viđenju, počevši od šestoga poglavlja, treba pristupati iz perspektive da Izaija „prije svega i iznad svega” predstavlja dušu koja je bila pomazana na 9/11 da objavi kako je kasna kiša stigla. U tom posvećenom kontekstu, sedmo poglavlje Izaije prikazuje upravo onaj strah koji je prorok predstavio u šestome poglavlju kada je postavio pitanje „dokle” će trebati nositi poruku 9/11 otpaloj crkvi koja je „imala oči, ali je odbijala vidjeti, i uši, ali je odbijala čuti”?

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

U viđenju opaki i bezumni kralj Ahaz simbol je laodikejca koji neće primiti upozorenje poruke kasne kiše kako je iznose stražari koji se suprotstavljaju opakom i bezumnom Ahazu, predstavljenom Izaijom i njegovim sinovima.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

11. rujna stigao je u proročkoj povijesti Daniela 11, redak četrdeseti, stoga, kada se Izaija u šestom poglavlju nalazi na 11. rujna, on se proročki nalazi unutar četrdesetog retka Daniela 11, ali još značajnije, on se nalazi unutar „skrivene povijesti četrdesetog retka“. Skrivena povijest četrdesetog retka započela je kada se taj redak ispunio 1989. godine slomom Sovjetskog Saveza. Od 1989. pa sve do nedjeljnog zakona iz četrdeset prvog retka proteže se „skrivena povijest četrdesetog retka“, koju otpečaćuje Lav iz plemena Judina upravo u toj istoj „skrivenoj povijesti“. Ono što to utvrđuje u našem razmatranju Izaije kao glasnika poznog dažda nakon 11. rujna jest da je jedan dio poruke poznog dažda koju Izaija objavljuje — Daniel 11, redci četrdeset jedan do četrdeset pet.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

Proročki stojeći kod Izaije na 11. rujna, u desetom poglavlju, Izaija iznosi upozorenje da je sasvim sljedeći događaj koji se treba zbiti „nepravedna odredba“, što je nedjeljni zakon, i što je prikazano u četrdeset i prvom retku Daniela jedanaest. Izaijin prikaz poruke kasne kiše smješten je unutar „skrivene povijesti“ četrdesetog retka — nakon 11. rujna. Ispunjenje četrdesetog retka 1989. godine smješta Izaiju nakon 1989., na 11. rujna, gdje je pomazan ugljenom s oltara. Izaija predstavlja glasnika čija poruka uključuje posljednjih šest redaka Daniela jedanaest.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Izaija izravno izjavljuje da su on i njegova djeca za znakove i čudesa. U sedmom poglavlju, trećem retku, Izaija i njegov sin nalaze se kod kanala gornjega jezera, na putu uz valjarevo polje. Izaija iznosi poruku kasne kiše koju je bio pomazan naviještati u šestom poglavlju, i stoji uz tri simbola kasne kiše, kao i sa svojim djetetom Šear-Jašubom. Kanal gornjega jezera proročita je aluzija na dvije cijevi ispunjene zlatnim uljem koje Zaharija prepoznaje i koje sestra White tako često spominje; one prepoznaju poruku koja dolazi iz kanala gornjega jezera u poruci kasne kiše.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Izaijin vod povezuje se sa Zaharijine dvije cijevi, a komentar Ellen White povezuje Zahariju s prispodobom o deset djevica. Izaija je u šestom poglavlju ponižen do praha kad vidi slavu Gospodnju. On pristaje nositi poruku predstavljenu u trećem retku kao poruku koja obasjava zemlju Božjom slavom. I biva očišćen ugljenom s oltara, a zatim stoji kod jezera koje nastaje od vode iz gornjega jezera. U dvadeset i osmom poglavlju Izaija određuje poruku kasne kiše kao „redak po redak“, a u trećem retku gornje jezero predstavlja nekoliko proročkih linija.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Izaija, predstavljajući dušu na 9/11, stajao bi samo ondje gdje zlatno ulje silazi iz gornjega bazena kad bi ta duša upitala za dobar put koji vodi na Jeremijin stari put, a to je Izaijina „cesta (staza) kod valjarova polja“, gdje se nalazi Jeremijin „pokoj“. Izaijina poruka o poznoj kiši temelji se ne samo na crti deset djevica, Zaharijinoj crti dviju zlatnih cijevi i Jeremijinoj crti staroga puta, nego Izaija također stoji „kod valjarova polja“, gdje Glasnik Saveza pročišćuje i prekaljuje sinove Levijeve kao srebro i zlato.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

Vrlo je laka proročka zadaća dovesti druge linije u treći redak sedmoga poglavlja. Ulje iz Zaharije i deset djevica povezuje se s Jakovljevom ljestvama i prvim dvama redcima Otkrivenja, jer se svi oni bave procesom komunikacije između Boga i čovjeka. Jeremijin stari put uključuje „stražara” koji zatrubi u trubu, a kojega opaki i ludi kralj Ahaz odbija čuti. Ta truba privlači sve trube proroštva, kao i proročke stražare, na Izaijinu „cestu”, gdje Izaija i njegov sin stoje da prenesu poruku vođi Laodiceje.

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Izaija i njegov sin Šear-Jašub, što znači „ostatak će se vratiti“, stoje zajedno i prikazuju objavu poruke poznoga dažda koja je stigla 11. rujna. Oni idu ususret opakomu kralju Ahazu i kao otac i sin predstavljaju simbol alfe i omege, temeljnoga pravila metodologije „redak na redak“. „Redak na redak“ jest pravilo koje je bilo predočeno mileritskim načelom „dan za godinu“.

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

Dana 11. kolovoza 1840. ispunilo se proročanstvo o islamu, o drugom jao iz Otkrivenja devet, te je bilo potvrđeno mileritsko načelo „dan/godina“, osnažujući tako Millerovo predviđanje o 1843., koje se temeljilo na načelu dan/godina. Dana 11. rujna 2001. ispunilo se proročanstvo o islamu, o trećem jao iz Otkrivenja devet, deset i jedanaest, te je bilo potvrđeno načelo alfe (11. 8. 1840.) i omege (11. 9.) dok je silni anđeo iz Otkrivenja osamnaest silazio kada su se velike zgrade New Yorka rušile — upravo kao što je silni anđeo iz Otkrivenja deset sišao 11. kolovoza 1840., kada se ispunila alfa koja je bila praslika omege.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Izaija i njegov sin ne samo da predstavljaju temeljno načelo „redak na redak“, nego predstavljaju i Ilijinu poruku, koja je prikazana odnosom oca i njegove djece. Ilijina poruka, koja se objavljuje neposredno prije velikoga i strašnoga dana Gospodnjega, označuje poruku koja dolazi neposredno prije nego što započnu Božji izvršni sudovi. Božji izvršni sudovi predstavljaju razdoblje koje je „veliki i strašni dan Gospodnji“. To razdoblje započinje nedjeljnim zakonom i nastavlja se sve do sedam posljednjih zala. Razdoblje započinje nedjeljnim zakonom i završava sa sedam posljednjih zala. Ilijina poruka stoga se temelji na načelu alfe i omege, povezanu s upozorenjem o približavanju završetka vremena milosti. S Ilijinom porukom povezane su i različite proročke linije koje se temelje na Iliji, jer je Ilija, prema Isusu, predstavljao Ivana Krstitelja, a i Ilija i Ivan, prema sestri White, predstavljali su Williama Millera, i zajedno Ilija i Ivan Krstitelj predstavljaju i sto četrdeset i četiri tisuće (Ilija), i veliko mnoštvo u sedmom poglavlju Otkrivenja (Ivan).

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Izaija i njegov sin stoje na starim stazama, koje su temelji, i primaju zlatno ulje, jer su mudre djevice koje prolaze kroz proces čišćenja valjara, koji se ispunio 22. listopada 1844., predoznačujući nedjeljni zakon. Izaija i ostatak koji se vraća, (jer to je značenje imena njegova sina Šear-Jašuba), predstavljaju ostatak koji se „vraća” na stare staze 11. rujna. Odnos oca i ostatka, koji je ujedno i odnos alfe i omege, koji je ujedno i Ilijin odnos „srca otaca i djece”, pokazuje da su otac Miller i njegov odnos prema pokretu ostatka prvoga anđela bili alfa-pokret Filadelfije. U alfa-pokretu otac Miller bio je prepoznat kao Ilija i Ivan Krstitelj, kojega je Isus prepoznao kao glasnika koji je pripravio put Glasniku Saveza. Sva ta proročka ispunjenja u alfa-povijesti prvoga i drugoga anđela ponavljaju se u povijesti omege trećega anđela.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Postoje važnije činjenice u vezi s Izaijinim prikazom u viđenju, ali ovdje jednostavno utvrđujemo da Izaija izričito prepoznaje različite istine koje tvore srž poruke o poznome dažu 9/11. Sve te linije koje smo upravo razmotrili, a naravno i mnoge druge, nalaze se u trećem retku sedmoga poglavlja.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

U osmom retku proročka se istina produbljuje jer prepoznaje ključ koji otključava „skrivenu povijest četrdesetog retka“, a začudno je da je taj ključ prepoznat unutar upravo istoga retka u kojemu je obilježen početak obaju vremenskih proročanstava od 2520 godina.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

> Jer glava je Siriji Damask, a glava je Damasku Resin; i za šezdeset i pet godina Efrajim će biti skršen, tako da više ne bude narod. A glava je Efrajimu Samarija, a glava je Samariji sin Remalijin.

> If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Ako ne budete vjerovali, doista se nećete održati. Izaija 7,8.9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Izaijina ilustracija poruke o kasnoj kiši uključuje Mojsijevih „sedam vremena”, jer proročanstvo od šezdeset i pet godina iz osmoga retka određuje polazišnu točku za raspršenje sjevernoga i južnoga kraljevstva Izraelova u trajanju od 2520 godina. U tome istom retku nalazi se i ključ koji otvara tri proročke crte Daniela jedanaest, redak četrdeseti, o padu Sovjetskoga Saveza 1989., zajedno s desetim retkom jedanaestoga poglavlja Daniela, kao i osmim retkom osmoga poglavlja Izaije. S tim trima crtama (Izaija 8:8, Daniel 11:10, 40) ključ su „glave” iz redaka osam i devet. Kada se ključ „glava” primijeni na ta tri usporedna retka, otključavaju se vrata povijesti ukrajinskoga rata i uskoro nadolazećega Trećeg svjetskog rata. Kada se ta proročka vrata otključaju, tada se vidi da su reci jedanaest do šesnaest Daniela jedanaest usporedna povijest s četrdesetim retkom Daniela jedanaest nakon pada Sovjetskoga Saveza 1989. godine. Otključavanje „skrivene povijesti četrdesetoga retka” istina je koja pripada malobrojnima što su prepoznate kao odpečaćene u vezi s odpečaćenjem Otkrivenja Isusa Krista neposredno prije zaključenja vremena milosti.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Prvi redak osmog poglavlja Izaije započinje riječju „Štoviše“, čime se naznačuje da osmo poglavlje treba ići povrh sedmoga poglavlja. Osim što je prva riječ „štoviše“, osmo poglavlje, treći redak, povezano je s trećim retkom sedmoga poglavlja kao drugo svjedočanstvo da se ta dva poglavlja trebaju primijeniti redak na redak. Oba treća retka prepoznaju jednoga od Izaijinih sinova, čija imena oba govore o proročkoj poruci unutar izvještaja. Šear-Jašub znači „ostatak će se vratiti“, a Maher-Šalal-Haš-Baz znači „brz na plijen“. Šear-Jašub spominje se prvi, a zatim Maher-Šalal-Haš-Baz (što je najdulje ime u Bibliji). Alfa predstavljena brojem „1“ manja je, i u ovome slučaju čak je označena kao „ostatak“, a omega predstavljena brojem „22“ veća je, te je predstavljena najvećim imenom u Bibliji, dok simbolizira brza kretanja nedjeljnoga zakona.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Alfa ostatak, predstavljen po Šearjašubu, nalazi se sa svojim ocem Izaijom u trećem retku. Zajedno su alfa i omega, i stoje na mjestu koje se sastoji od triju zasebnih upućivanja na kasnu kišu.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Tada Gospodin reče Izaiji: Iziđi sada u susret Ahazu, ti i Šear-Jašub, sin tvoj, na kraju vodovoda gornjega jezera, na putu prema valjačevu polju. Izaija 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Izaija je simbol sto četrdeset i četiri tisuće, i predstavljajući poziv 11. rujna, Izaija također predstavlja poziv iz srpnja 2023. Na 11. rujna Izaija je Laodicejac predstavljen Jakovom, varalicom, koji je trebao uzeti Ezavovo prvorodstvo dok se adventizam izbljuvava iz usta Gospodnjih, a 2023. godine Izaija predstavlja Izraela, pobjednika. Izaija predstavlja onoga koji je iznosio Božju poruku, koji je probuđen na činjenicu da je Laodicejac, a zatim ga žeravica pročišćava u Filadelfijca.

> “Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

> „Izaija je imao prekrasan pogled na Božju slavu. Vidio je očitovanje Božje sile, i nakon što je promatrao Njegovo veličanstvo, došla mu je poruka da pođe i obavi određeno djelo. Osjećao se posve nedostojnim za taj posao. Što ga je navelo da se smatra nedostojnim? Je li se smatrao nedostojnim prije nego što je imao pogled na Božju slavu?—Ne; zamišljao je da je pred Bogom u pravednom stanju; ali kad mu je bila otkrivena slava Gospoda nad vojskama, kad je promatrao neizrecivo Božje veličanstvo, rekao je: ‘Jao meni! pogiboh; jer sam čovjek nečistih usana i prebivam usred naroda nečistih usana; jer su moje oči vidjele Kralja, Gospoda nad vojskama. Tada doletje jedan od serafa k meni, i u ruci mu žeravica koju je kliještima uzeo s oltara; i dotače se njome mojih usta te reče: Evo, to se dotaklo tvojih usana; tvoja je krivnja uklonjena i tvoj grijeh očišćen.’ To je djelo koje treba biti učinjeno za nas kao pojedince. Želimo da živa žeravica s oltara bude položena na naše usne. Želimo čuti izgovorenu riječ: ‘Tvoja je krivnja uklonjena i tvoj grijeh očišćen’“ Review and Herald, 4. lipnja 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Izraz „dokle“ u šestom poglavlju Izaije simbol je razdoblja od 11. rujna do nedjeljnoga zakona, a šesto poglavlje prikaz je 11. rujna. Poglavlja od sedmoga do devetoga iznose poruku koju je Izaija dao otpalu vodstvu Jude, kao i prikaz onoga što se zbiva u vrijeme pečaćenja sto četrdeset i četiri tisuće, kada pijanci Efrajimovi posrću. U istom viđenju Izaija bilježi:

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Evo, ja i djeca koju mi je dao Gospod za znakove smo i za čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. Izaija 8,18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Izaija i njegova djeca znakovi su unutar zagonetki koje se nalaze u sedmom do devetom poglavlju. Sedmo do deveto poglavlje referentna su točka čitavoga viđenja s obzirom na svako upućivanje na „onaj dan” ili „ono vrijeme”. Osamnaesti redak utvrđuje da su Izaija i njegovi sinovi znakovi, a redci koji okružuju osamnaesti redak određuju vremensko razdoblje u kojemu se ti znakovi imaju prepoznati.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

> I mnogi će među njima posrnuti, i pasti, i razbiti se, i zaplesti se u zamku, i biti uhvaćeni. Sveži svjedočanstvo, zapečati zakon među mojim učenicima. I ja ću čekati Gospoda, koji skriva lice svoje od doma Jakovljeva, i uzdat ću se u njega.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

> Evo, ja i djeca koju mi je Gospod dao znakovi smo i čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. Izaija 8,15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

One koji se „uzdaju u Gospoda” predstavljeni su po Izaiji i njegova dva sina. To su oni od kojih je Gospod sakrio „lice svoje”, što je obilježje onih koji se, nakon srpnja 2023., bude za zahtjeve molitve iz Levitskog zakonika dvadeset i šest. Oni se bude za činjenicu da njihovo priznanje mora uključivati da je Gospod postupao protiv njih, to jest da je sakrio lice svoje od njih.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

„Svezati svjedočanstvo, zapečatiti zakon“ jest pečaćenje sto četrdeset i četiri tisuće koji se suprotstavljaju „mnogima“. „Mnogi“ su pozvani, ali malo ih je izabrano. Mnogi se suprotstavljaju Izaiji i njegovim dvojici sinova, koji predstavljaju malobrojne. „Mnogi“ su pet ludih djevica i zbog toga im se događa pet stvari: „spotiču se, i padaju, i razbijaju se, i bivaju uhvaćeni u zamku, i bivaju odvedeni.“ Spotiču se zato što su odbacili poruku kasne kiše.

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

> Jer će ovome narodu govoriti mucavim usnama i drugim jezikom. Onima kojima je rekao: Ovo je počinak kojim ćete dati odmora umornome; i ovo je okrepa; ali oni nisu htjeli poslušati. Zato im je riječ Gospodnja bila: zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da bi otišli, i pali nauznak, i bili slomljeni, i uhvaćeni u zamku, i zarobljeni. Izaija 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

U vremenu pečaćenja iz osmoga poglavlja Izaija opisuje pad opakih, predočenih Ahazom, te istu skupinu prepoznaje u trinaestom retku dvadeset i osmoga poglavlja. Razlog što oni „padaju“ jest taj što odbacuju poruku pozne kiše, koja im je bila „zapovijed na zapovijed“ i koju su iznosili oni prikazani kao ljudi mucavih usana. Zanovijetajući Židovi na Pedesetnicu optužiše učenike za pijanstvo, jer nisu mogli razumjeti poruku. U njihovim je mislima ona bila iznošena mucavim usnama.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

U trećem retku sedmoga poglavlja, Izaija je proročki alfa svojemu sinu Šear-Jašubu, koji je zauzvrat omega u odnosu na svoga oca, ali i alfa u odnosu na svoga brata. Kao predstavnici Alfe i Omege oni stoje ondje gdje dvije zlatne cijevi iz nebeskoga svetišta stvaraju jezerce, upravo kraj ceste na starome Jeremijinu putu u polju gdje se lan preobražava iz mrlja u čistu bjelinu dok Glasnik Saveza pročišćava sinove Levijeve, kao i Izaiju i Šear-Jašuba. Kad ondje stigne, on zlom i bezumnom kralju Ahazu iznosi poruku Mojsijeva staroga puta o „sedam puta” iz Levitskoga zakonika dvadeset i šest, koja u istome retku utvrđuje da je „glava” kralj, ili kraljevstvo kralja, ili prijestolni grad kraljevstva.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

Taj ključ otvara svjetlo Božje Riječi tako da se Ukrajinski rat, koji je započeo 2014. godine, može vidjeti kao predmet biblijskoga proročanstva, prikazan kao događaj koji se odvija za vrijeme pečaćenja sto četrdeset i četiri tisuće te u povijesti posljednja tri predsjednika Sjedinjenih Američkih Država. Poruka pozne kiše prikazana je kod Izaije u desetom i jedanaestom poglavlju te opisuje unutarnju i vanjsku povijest posljednjih šest redaka Daniela jedanaest. Prvi redak, redak četrdeseti, Izaija oslikava u poglavljima šest do devet, a potom su u desetom i jedanaestom poglavlju izložene unutarnje i vanjske povijesti poruke koja je bila otpečaćena 1989. Svaki glavni element poruke pozne kiše prikazan je u viđenju.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

Posljednji redci desetoga poglavlja utvrđuju istu proročku povijest koju predstavljaju posljednji redci jedanaestoga poglavlja. Deseto je poglavlje vanjsko, a jedanaesto unutarnje. U knjizi Otkrivenja sedam crkava predstavlja unutarnje, a pečati vanjsko. U završnim redcima desetoga poglavlja papinska sila prijeti rukom Jeruzalemu u usporednom odlomku s papinskom silom koja dolazi svome kraju, i nema nikoga da joj pomogne, u četrdeset i petom retku jedanaestoga poglavlja Daniela.

> As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

> Još će se taj dan zadržati u Nobu; zamahnut će rukom svojom protiv gore kćeri sionske, protiv brežuljka jeruzalemskoga. Evo, Gospodin, Jahve nad vojskama, s užasom će odrezati grane; i visoki rastom bit će posječeni, i oholi će biti poniženi. I željezom će posjeći šikare šume, i Libanon će pasti od silnoga. Izaija 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Kraj desetoga poglavlja označava završetak vremena kušnje za čovjeka, i ondje se također završava i jedanaesto poglavlje Daniela.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> I postavit će šatore svoje palače između mora na slavnoj svetoj gori; ali doći će svojemu kraju, i nitko mu neće pomoći. I u ono će vrijeme ustati Mihael, veliki knez koji stoji za sinove tvoga naroda; i nastat će vrijeme tjeskobe kakve nije bilo otkako postoji narod pa do toga vremena; i u ono će vrijeme tvoj narod biti izbavljen, svaki koji se nađe zapisan u knjizi. Daniel 11:45; 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

Deseto poglavlje započinje u prvom retku „nepravednom odredbom“, koju sestra White poistovjećuje sa zakonom o nedjelji.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Jao onima koji donose nepravedne uredbe i koji propisuju tegobne odredbe koje su zapisali. Izaija 10,1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Deseto poglavlje započinje nedjeljnim zakonom, što se podudara s četrdeset i prvim retkom jedanaestog poglavlja Daniela, a završava paralelom s Mihaelovim ustajanjem u povijesti četrdeset i petog retka Daniela 11.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> „Postavljena je idolopoklonička subota, kao što je zlatni kip bio postavljen u ravnici Duri. I kao što je Nabukodonozor, kralj Babilona, izdao uredbu da svi koji se ne bi poklonili i štovali taj kip trebaju biti pogubljeni, tako će biti objavljen proglas da će svi koji ne budu odavali poštovanje ustanovi nedjelje biti kažnjeni tamnicom i smrću. Tako se Gospodnja subota gazi pod nogama. No Gospodin je objavio: ‘Jao onima koji donose nepravedne uredbe i koji propisuju tegobne odredbe’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, svezak 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

U „velikome potresu” iz jedanaestog poglavlja Otkrivenja, koji predstavlja nedjeljni zakon u trinaestom retku, postoje tri simbola islama povezana s „potresom” koji potresa zvijer iz zemlje iz trinaestog poglavlja Otkrivenja, kada progovori kao zmaj. U desetom poglavlju Izaije nedjeljni je zakon prikazan kao „nepravedna uredba” nad kojom je izrečeno „jao”. U „velikome potresu” iz jedanaestog poglavlja Otkrivenja, od trinaestog do osamnaestog retka, islam trećega jaoa poistovjećen je s četiri simbola islama i udarom koji zadaje Sjedinjenim Državama pri nedjeljnom zakonu; „I u isti čas nastade velik potres”, i „drugo jao prođe; evo, treće jao dolazi brzo. I sedmi anđeo zatrubi” „i narodi se razgnjeviše.”

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

Deseto poglavlje prikazuje papinsku vlast od četrdeset i prvoga retka u Danielu jedanaest pa sve do četrdeset i petoga retka, kada papinstvo dolazi svome kraju. Četrdeseti redak nije dio pripovijesti u desetome poglavlju, jer Izaija prikazuje „skrivenu povijest” četrdesetoga retka kada se poruka kasne kiše upućuje otpaloј crkvi koju predstavlja Ahaz. Zaključak jedanaestoga poglavlja pokazuje izbavljenje od papinske vlasti u istoj toj povijesti.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

> I Jahve će posve uništiti zaljev egipatskoga mora; i svojim silnim vjetrom zamahnut će rukom nad Rijekom te će je udariti u sedam rukavaca i učiniti da ljudi prijeđu po suhu. I bit će cesta za Ostatak njegova naroda koji ostane iz Asirije, kao što je bilo Izraelu u dan kad je izišao iz zemlje egipatske. Izaija 11,15.16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Deseto poglavlje Izaije jest izvanjsko, a jedanaesto poglavlje unutarnje iste povijesti. Izvanjsko i unutarnje obilno se usporedo pojavljuju u Božjoj Riječi, a ova dva usporedna poglavlja predstavljaju opomenu trećega anđela kako ju prikazuje Izaija. Opomena trećega anđela sažimana je na mnogo načina kroz nadahnuće, ali vrlo koristan raščlambeni prikaz opomene trećega anđela jest da ona predstavlja događaje povezane sa završetkom vremena milosti te također naglašava potrebu za osobnom pripremom. Izaija deset prikazuje događaje, a jedanaesto poglavlje pripremu.

> “The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

> „Događaji povezani sa završetkom vremena milosti i djelom pripreme za vrijeme nevolje jasno su izloženi. Ali mnoštvo ne razumije te važne istine ništa više nego da im nikada nisu bile otkrivene. Sotona vreba da otme svaki dojam koji bi ih učinio mudrima za spasenje, i vrijeme nevolje zateći će ih nespremne.“

> “When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

> „Kada Bog ljudima šalje upozorenja od tolike važnosti da su prikazana kao da ih navješćuju sveti anđeli koji lete posred neba, On zahtijeva od svake osobe obdarene sposobnošću razuma da posluša poruku. Strašni sudovi izrečeni protiv klanjanja Zvijeri i njezinu liku (Otkrivenje 14,9–11) trebali bi sve navesti na marljivo proučavanje proročanstava kako bi doznali što je žig Zvijeri i kako izbjeći da ga prime. Ali mnoštvo ljudi odvraća svoje uši od slušanja istine i okreće se bajkama. Apostol Pavao izjavio je, gledajući unaprijed prema posljednjim danima: ‘Jer doći će vrijeme kad neće podnositi zdrav nauk.’ 2 Timoteju 4,3. To je vrijeme u potpunosti došlo. Mnoštvo ne želi biblijsku istinu, jer se ona protivi željama grešnoga srca koje ljubi svijet; a Sotona im pruža prijevare koje ljube.“

> “But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

> „Ali Bog će na zemlji imati narod koji će održavati Bibliju, i samo Bibliju, kao mjerilo svih nauka i temelj svih reformi. Mišljenja učenih ljudi, zaključci znanosti, vjeroispovijesti ili odluke crkvenih sabora, koliko god bili brojni i međusobno neusklađeni kao i crkve koje predstavljaju, glas većine — ni jedno ni sve to zajedno ne treba smatrati dokazom za ili protiv ijedne točke vjerske vjere. Prije nego što prihvatimo bilo koji nauk ili propis, trebamo zahtijevati jasno ‘Ovako govori Gospodin’ kao njegovu potporu.“

> “Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

> „Sotona neprestano nastoji skrenuti pozornost na čovjeka umjesto na Boga. On navodi ljude da gledaju na biskupe, na pastore, na profesore teologije kao na svoje vođe, umjesto da istražuju Sveto pismo kako bi sami upoznali svoju dužnost. Tada, upravljajući umovima tih vođa, može utjecati na mnoštvo prema svojoj volji.“ The Great Controversy, 594, 595.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

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