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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - Broj četrdeset pet

Number Forty-Five

Broj četrdeset i pet

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Pregled

Leviticus twenty-three identifies three tests within the Pentecostal season of the one hundred and forty-four thousand. Aligning the first day of the feast of Tabernacles with the day of Pentecost, and then aligning the forty days that Christ taught the disciples face to face before His ascension with the day of first fruits creates an overall structure that represents the three angel’s messages.

Levitski zakonik dvadeset i tri prepoznaje tri kušnje unutar pentekostnog razdoblja sto četrdeset i četiri tisuće. Usklađivanje prvoga dana blagdana Sjenica s danom Pedesetnice, a zatim usklađivanje četrdeset dana tijekom kojih je Krist licem u lice poučavao učenike prije svojega uzašašća s danom prvina, stvara sveukupnu strukturu koja predstavlja poruke trojice anđela.

When the “death, burial and resurrection” is applied as a single prophetic waymark that has three steps; as it is represented by Christ’s baptism, we find that five days after the resurrection on the day of first fruits, the end of the seven day feast of unleavened bread arrives as a holy convocation. Thus, at Christ’s resurrection, which aligns with the first fruit offering, there follows a five-day period.

Kada se „smrt, ukop i uskrsnuće” primijene kao jedinstveni proročki orijentir koji ima tri koraka, kako je to predočeno Kristovim krštenjem, nalazimo da pet dana nakon uskrsnuća, na dan prvina, dolazi svršetak sedmodnevne Blagdana beskvasnih kruhova kao sveti sabor. Tako nakon Kristova uskrsnuća, koje se podudara s prinosom prvina, slijedi razdoblje od pet dana.

At the end of the structure which is created by aligning the first day of the feast of Tabernacles with the day of Pentecost, there is another waymark with three steps, also followed by five days that reaches unto Pentecost.

Na kraju strukture koja nastaje usklađivanjem prvoga dana Blagdana sjenica s danom Pedesetnice nalazi se još jedan putokaz s tri koraka, nakon kojega također slijedi pet dana koji dosežu do Pedesetnice.

Between those two ‘three-step waymarks followed by five days,’ is a period of thirty days. When we align the first day of the feast of Tabernacles with the day of Pentecost, we understand that five days before the feast of Tabernacles was the Day of Atonement. Ten days before the day of Atonement was the feast of Trumpets. The forty days of Christ teaching face to face after His resurrection on the day of first fruits, aligns five days after the feast of Trumpets, and five days before the day of atonement.

Između ta dva „trostupanjska orijentira nakon kojih slijedi pet dana“ nalazi se razdoblje od trideset dana. Kada prvi dan Blagdana sjenica uskladimo s danom Pedesetnice, razumijemo da je pet dana prije Blagdana sjenica bio Dan pomirenja. Deset dana prije Dana pomirenja bio je Blagdan truba. Četrdeset dana Kristova poučavanja licem u lice nakon Njegova uskrsnuća na dan prvina usklađuje se pet dana nakon Blagdana truba i pet dana prije Dana pomirenja.

The three-step waymark of His ‘death, burial and resurrection,’ followed by five days unto the end of the feast of unleavened bread is then repeated thirty days later when the three-step waymark of ‘trumpets, ascension, and judgment,’ that are then followed by five days unto Pentecost. The beginning three-step waymark is easily defined as one waymark with three steps, for it is directly identified as such with Christ’s baptism, that symbolizes His ‘death, burial and resurrection.’ The baptism was the alpha to the sacred 1,260-day period that culminated at His ‘death, burial and resurrection’ which was the omega to the 1,260 days.

Trodijelni međaš Njegove „smrti, ukopa i uskrsnuća“, nakon kojega slijedi pet dana do završetka blagdana beskvasnih kruhova, zatim se ponavlja trideset dana poslije u trodijelnom međašu „truba, uzašašća i suda“, nakon čega potom slijedi pet dana do Pedesetnice. Početni trodijelni međaš lako se određuje kao jedan međaš s tri koraka, jer je kao takav izravno poistovjećen s Kristovim krštenjem, koje simbolizira Njegovu „smrt, ukop i uskrsnuće“. Krštenje je bilo alfa svetoga razdoblja od 1.260 dana, koje je kulminiralo u Njegovoj „smrti, ukopu i uskrsnuću“, što je bilo omega tih 1.260 dana.

The three-step waymark at the end of the Pentecostal season must be recognized through prophetic application. In the fifty days of the Pentecostal season the same structure is found at the beginning and the ending. Based upon the principle that Christ always illustrates the end with the beginning we can identify the feast of trumpets, followed by the ascension, followed by the day of Atonement, followed by five days as one ‘three-step waymark followed by five days.’

Trostupanjski orijentir na kraju pentekostalnog razdoblja mora se prepoznati kroz proročku primjenu. U pedeset dana pentekostalnog razdoblja ista se struktura nalazi i na početku i na završetku. Na temelju načela da Krist uvijek kraj prikazuje početkom, možemo prepoznati blagdan truba, nakon kojega slijedi uzašašće, nakon kojega slijedi Dan pomirenja, nakon kojega slijedi pet dana, kao jedan „trostupanjski orijentir nakon kojega slijedi pet dana“.

We also test the proposed three steps with the biblical guidelines of the characteristics of each of the three steps. Those three steps are represented repeatedly in God’s Word. They are the three angels; they are the courtyard, holy place and Most Holy Place; they are the work of the Holy Spirit in convicting of sin, righteousness and judgment. Identifying the feast of trumpets, the ascension and the day of Atonement as those three steps requires that each of the steps aligns with the established biblical testimony.

Predložena tri koraka također provjeravamo prema biblijskim smjernicama obilježja svakoga od tih triju koraka. Ta su tri koraka uvijek iznova prikazana u Božjoj Riječi. Ona su tri anđela; ona su predvorje, Svetinja i Svetinja nad svetinjama; ona su djelo Duha Svetoga u osvjedočavanju o grijehu, pravednosti i sudu. Prepoznavanje Blagdana truba, uzašašća i Dana pomirenja kao tih triju koraka zahtijeva da se svaki od tih koraka podudara s utvrđenim biblijskim svjedočanstvom.

Trumpets are a warning message and it is associated with the first angel who cries out “fear God.” The ascension of Christ is a symbol of the glory of His Second Coming, for the second expression of the first angel is “give Him glory.” The day of Atonement is the symbol of judgment, and the third expression of the first angel is “the hour of His judgment is come.” There are several ways to identify that the prophetic characteristics of the three steps in the waymark at the end of the Pentecostal season represent the three steps of the everlasting gospel, where many are “purified, made white and tried.”

Trube su poruka upozorenja i povezane su s prvim anđelom koji kliče: „bojte se Boga“. Kristovo uzašašće simbol je slave Njegova Drugog dolaska, jer drugi izraz prvoga anđela glasi: „podajte Mu slavu“. Dan pomirenja simbol je suda, a treći izraz prvoga anđela glasi: „došao je čas suda Njegova“. Postoji nekoliko načina da se prepozna kako proročka obilježja triju koraka u putokazu na kraju pentekostne sezone predstavljaju tri koraka vječnoga evanđelja, gdje su mnogi „očišćeni, ubijeljeni i okušani“.

This being so, you then may see that in the first waymark of three steps the barley first fruit offering is given, and in the last waymark of the three steps the wheat first fruit offering is given. You then might see that the alpha three steps of the Pentecostal season identify unleavened bread, but the omega waymark of three steps identify leavened bread. You then could even see that in the three-step waymark in the beginning is where Christ was lifted up to draw all men, and in the ending three-step waymark the ensign of the one hundred and forty-four thousand is lifted up to draw the Gentiles.

Budući da je tomu tako, tada možete vidjeti da se na prvoj oznaci puta od tri koraka prinosi prvina ječma, a na posljednjoj oznaci puta od tri koraka prinosi se prvina pšenice. Tada biste mogli vidjeti da alfa tri koraka pentekostalnog razdoblja označavaju beskvasni kruh, ali omega oznaka puta od tri koraka označava kvasni kruh. Tada biste čak mogli vidjeti da se na oznaci puta od tri koraka na početku nalazi mjesto gdje je Krist bio podignut da privuče sve ljude, a na završnoj oznaci puta od tri koraka podiže se stijeg stotinu četrdeset i četiri tisuće da privuče pogane.

The first and third angels are the same angel at the prophetic level, for the first is the beginning—and the third is the ending. The alpha first angel announces the opening of judgment and the omega last angel announces the close of judgment. The first angel’s message was empowered by the fulfillment of Islam on August 11, 1840, and the third angel was empowered by a fulfillment of Islam on 9/11. Sister White informs us that the mission of both the first and the third angel was to lighten the earth with its glory. Other witnesses are abundant, and they provide ample support for identifying the structure of the Pentecostal season as set forth in the fifty days from Christ’s resurrection unto Pentecost, with the first twenty-two verses of Leviticus twenty-three and the last twenty-two verses of Leviticus twenty-three. Between the two waymarks that are a waymark of three steps followed by five days is a thirty-day period that represents the second angel.

Prvi i treći anđeo na proročkoj su razini isti anđeo, jer prvi je početak — a treći je završetak. Prvi anđeo, alfa, objavljuje otvaranje suda, a posljednji anđeo, omega, objavljuje zaključenje suda. Vijest prvoga anđela bila je osnažena ispunjenjem islama 11. kolovoza 1840., a treći je anđeo bio osnažen ispunjenjem islama 11. rujna. Sestra White obavještava nas da je poslanje i prvoga i trećega anđela bilo obasjati zemlju njegovom slavom. Drugih svjedoka ima u izobilju, i oni pružaju obilnu potporu za prepoznavanje strukture pentekostnog razdoblja kako je izložena u pedeset dana od Kristova uskrsnuća do Pedesetnice, s prva dvadeset i dva retka Levitskog zakonika dvadeset trećeg poglavlja i posljednja dvadeset i dva retka Levitskog zakonika dvadeset trećeg poglavlja. Između dvaju međaša, od kojih je svaki međaš od tri koraka praćenih s pet dana, nalazi se razdoblje od trideset dana koje predstavlja drugoga anđela.

The first waymark of ‘three steps followed by five’ days is the first angel, the thirty days is the second angel and the second waymark of ‘three steps followed by five’ days is the third angel. These three steps cover the entire Pentecostal season up to Pentecost, which then marks the beginning of the seven days of the feast of Tabernacles that represents the outpouring of the latter rain during the Sunday law crisis beginning at the Sunday law in the United States and continuing until Michael stands up and human probation closes. The structure is divine, but it produces some serious considerations.

Prvi putokaz od „tri koraka praćena s pet” dana jest prvi anđeo, trideset dana jest drugi anđeo, a drugi putokaz od „tri koraka praćena s pet” dana jest treći anđeo. Ta tri koraka obuhvaćaju cijelo pentekostno razdoblje sve do Pedesetnice, koja zatim označuje početak sedam dana blagdana Sjenica, što predstavlja izlijevanje potonjega dažda tijekom krize zakona o nedjelji, počevši od zakona o nedjelji u Sjedinjenim Državama i nastavljajući se sve dok Mihael ne ustane i ljudsko vrijeme milosti ne završi. Struktura je božanska, ali ona nameće neka ozbiljna razmatranja.

## Serious Considerations

Ozbiljna razmatranja

It is evident that the waymark represented by the ‘trumpets, ascension and judgment’ is the litmus and third test. The third test is always the litmus test, where character is manifested, but never developed.

Očito je da putokaz predstavljen „trubama, uzašašćem i sudom” jest lakmus i treći ispit. Treći je ispit uvijek lakmusni ispit, na kojem se karakter očituje, ali se nikada ne razvija.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> „Karakter se otkriva u krizi. Kada je usrdni glas u ponoć objavio: ‘Evo zaručnika dolazi; iziđite mu u susret’, usnule su se djevice probudile iz svojega sna, i pokazalo se tko se pripravio za taj događaj. Obje su skupine bile zatečene nespremne, ali jedna je bila pripravljena za izvanrednu priliku, a druga se pokazala bez priprave. Karakter se otkriva okolnostima. Izvanredne prilike iznose na vidjelo pravu kakvoću karaktera. Neka iznenadna i neočekivana nesreća, žalost zbog gubitka, ili kriza, neka neočekivana bolest ili tjeskoba, nešto što dušu dovodi licem u lice sa smrću, iznijet će na vidjelo pravu nutarnju narav karaktera. Očitovat će se postoji li ili ne postoji stvarna vjera u obećanja riječi Božje. Očitovat će se održava li dušu milost, ima li ulja u posudi sa svjetiljkom.“

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> „Vremena kušnje dolaze svima. Kako se vladamo pod Božjom kušnjom i provjeravanjem? Gase li se naše svjetiljke? ili ih i dalje održavamo upaljenima? Jesmo li svojom povezanošću s Njime, koji je pun milosti i istine, pripravni za svaku izvanrednu okolnost? Pet mudrih djevica nisu mogle prenijeti svoj karakter na pet ludih djevica. Karakter moramo oblikovati mi kao pojedinci.” Review and Herald, 17. listopada 1895.

When the feast of trumpets waymark arrives, your character is forever sealed, you are lifted up as an ensign and your sins are forever blotted out. The three steps represent three aspects of the sealing. The arrival of the message of the Midnight Cry manifests those who have oil and who are lifted up as an ensign as their sins are removed. The message, the work and the seal are all one waymark. It is a waymark “that brings the soul face to face with death” because of an “unlooked for calamity.” The trumpet of Islam represents that “unlooked for calamity.” At that point the message, “Behold the Bridegroom cometh,” is proclaimed five days in advance of the Sunday law, where the message changes unto the loud cry of the third angel.

Kada stigne putokaz blagdana truba, tvoj je karakter zauvijek zapečaćen, bivaš uzdignut kao stijeg i tvoji su grijesi zauvijek izbrisani. Ta tri koraka predstavljaju tri aspekta pečaćenja. Dolazak poruke Ponoćnog poklika očituje one koji imaju ulja i koji su uzdignuti kao stijeg dok se njihovi grijesi uklanjaju. Poruka, djelo i pečat svi su jedan te isti putokaz. To je putokaz „koji dovodi dušu licem u lice sa smrću“ zbog „neočekivane nesreće“. Truba islama predstavlja tu „neočekivanu nesreću“. U tom se trenutku poruka: „Evo Zaručnik dolazi“, objavljuje pet dana unaprijed u odnosu na nedjeljni zakon, gdje se poruka mijenja u glasni poklik trećega anđela.

The three steps of the waymark are identifying elements of the sealing of and the lifting up of the one hundred and forty-four thousand, just before the Sunday law. It is clear that the litmus test of ‘trumpets, ascension and judgment’ has been represented by the Exeter camp meeting. The five days between the day of Atonement and Pentecost, represents the sixty-six days between the end of the Exeter camp meeting on August 17 unto October 22, 1844, when the door closed. Those sixty-six days of Millerite history are illustrating the latter days, and in this regard, they are illustrating the proclamation of the message of the Midnight Cry by the one hundred and forty-four thousand.

Tri koraka putokaza prepoznatljivi su elementi zapečaćenja i uzdignuća sto četrdeset i četiri tisuće, neposredno prije nedjeljnoga zakona. Jasno je da je lakmusni test „trube, uzašašće i sud” bio prikazan sastankom u logoru u Exeteru. Pet dana između Dana pomirenja i Pedesetnice predstavlja šezdeset i šest dana između završetka sastanka u logoru u Exeteru 17. kolovoza i 22. listopada 1844., kada su se vrata zatvorila. Tih šezdeset i šest dana mileritske povijesti oslikavaju posljednje dane te, u tom pogledu, oslikavaju naviještanje poruke Ponoćnoga vapaja od strane sto četrdeset i četiri tisuće.

The five days to Pentecost, aligns with the sixty-six days of the Millerites proclaiming the message of the Midnight Cry, which was also typified by Christ’s triumphal entry into Jerusalem. The first of the three steps is the feast of trumpets, which is the seventh trumpet, or third woe, or Islam in the latter days, and Christ’s triumphal entry was preceded by the loosing of an ass.

Pet dana do Pedesetnice odgovara šezdeset i šest dana tijekom kojih su mileriti objavljivali poruku Ponoćnoga vapaja, što je također bilo predoznačeno Kristovim slavodobitnim ulaskom u Jeruzalem. Prvi od triju koraka jest blagdan truba, koji je sedma truba, odnosno treći jao, odnosno islam u posljednjim danima, a Kristovu slavodobitnom ulasku prethodilo je odrješenje magarca.

Prophetically this identifies that the loosing of the ass marks the beginning of the triumphal entry, which is the Midnight Cry. Bible prophecy is to be applied in the latter days to the sixth kingdom of Bible prophecy—the earth beast, the United States. Islam will strike the United States, as it did at 9/11, thus marking the beginning of the proclamation of the Midnight Cry with a significant strike upon the United States by Islam, and the ending of the proclamation of the Midnight Cry with another significant strike upon the United States by Islam, for Jesus always illustrates the end of a thing with the beginning of a thing.

Proročki, to označava da odrješenje magarca označuje početak slavodobitnoga ulaska, što je Ponoćni poklič. Biblijsko proročanstvo treba se u posljednjim danima primijeniti na šesto kraljevstvo biblijskoga proročanstva — zvijer iz zemlje, Sjedinjene Države. Islam će udariti na Sjedinjene Države, kao što je učinio 11. rujna, označujući tako početak objave Ponoćnoga pokliča značajnim udarom islama na Sjedinjene Države, a završetak objave Ponoćnoga pokliča drugim značajnim udarom islama na Sjedinjene Države, jer Isus uvijek prikazuje svršetak neke stvari njezinim početkom.

The message of Pentecost is the message of the loud cry, and the loud cry is simply an escalation of the message of the Midnight Cry. In Millerite history the Midnight Cry ended when the door was closed on October 22, 1844, and it ends when the door closes at the Sunday law in the latter days. At Pentecost Peter proclaimed the message of Joel, and Pentecost is the omega ending of the Midnight Cry, so the alpha beginning of the Midnight Cry Peter must of prophetic necessity also be presenting the message of Joel. At the Midnight Cry Peter is in Acts chapter two, in the upper room at the third hour, and then on the same day at the ninth hour he is in the temple proclaiming Joel’s message.

Poruka Pedesetnice jest poruka glasnog pokliča, a glasni poklič naprosto je pojačanje poruke Ponoćnog pokliča. U mileritskoj povijesti Ponoćni je poklič završio kada su se vrata zatvorila 22. listopada 1844., a završava kada se vrata zatvore pri nedjeljnom zakonu u posljednjim danima. Na Pedesetnicu je Petar proglasio Joelovu poruku, a Pedesetnica je omega-završetak Ponoćnog pokliča, stoga Petar, kao alfa-početak Ponoćnog pokliča, po proročkoj nužnosti također mora iznositi Joelovu poruku. U vrijeme Ponoćnog pokliča Petar se nalazi u drugom poglavlju Djela apostolskih, u gornjoj sobi o trećem satu, a potom istoga dana o devetom satu nalazi se u hramu proglašavajući Joelovu poruku.

Peter is the symbol of the one hundred and forty-four thousand at Pentecost, which is the end of the Midnight Cry, and he is the symbol of the one hundred and forty-four thousand at the beginning of the Midnight Cry. The sealing and raising up of the one hundred and forty-four thousand begins with the loosing of the ass as Islam strikes. When the Millerites left the Exeter camp meeting they carried the message like a tidal wave, and symbolically typified the one hundred and forty-four thousand who repeat that experience.

Petar je simbol sto četrdeset i četiri tisuće na Pedesetnicu, koja je kraj Ponoćnoga poklika, a on je i simbol sto četrdeset i četiri tisuće na početku Ponoćnoga poklika. Zapečaćenje i podizanje sto četrdeset i četiri tisuće započinje odrješivanjem magarca dok islam udara. Kada su mileriti napustili taborni sastanak u Exeteru, nosili su poruku poput plimnoga vala te su simbolički predoznačili sto četrdeset i četiri tisuće koji ponavljaju to iskustvo.

This application becomes more serious when you recognize that Peter is representing those who proclaim the Midnight Cry message at the litmus and third test of the Pentecostal season. The third hour for Peter at Pentecost places him in the upper room, and the upper room is also the ten days before Pentecost. The second test of the Pentecostal season is the thirty-day temple test that follows the foundational test. The second test of the temple requires the faithful to enter by faith into the Most Holy Place where their sins are blotted out and where they are seated by faith with Christ in heavenly places. The book of Acts informs us that Peter began his sermon on the book of Joel at the third hour in the upper room, then at the ninth hour he was in the temple.

Ova primjena postaje ozbiljnija kada prepoznate da Petar predstavlja one koji proglašavaju poruku Ponoćnoga poklika na lakmusnom i trećem ispitu pentekostalnog razdoblja. Treći sat za Petra na Pedesetnicu smješta ga u gornju sobu, a gornja soba također predstavlja deset dana prije Pedesetnice. Drugi ispit pentekostalnog razdoblja jest tridesetodnevni hramski ispit koji slijedi nakon temeljnog ispita. Drugi ispit hrama zahtijeva od vjernih da vjerom uđu u Svetinju nad svetinjama gdje se brišu njihovi grijesi i gdje su vjerom s Kristom posjednuti na nebeskim mjestima. Knjiga Djela obavještava nas da je Petar započeo svoju propovijed o knjizi Joela u treći sat u gornjoj sobi, a zatim je u deveti sat bio u hramu.

> But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel. … Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. Acts 2:14–16; 3:1.

> No Petar, ustavši s jedanaestoricom, podiže svoj glas i reče im: Ljudi judejski i svi vi koji prebivate u Jeruzalemu, neka vam ovo bude znano i poslušajte moje riječi: Jer ovi nisu pijani, kao što vi mislite, budući da je istom treći sat dana. Nego ovo je ono što je rečeno po proroku Joelu. … A Petar i Ivan zajedno uzlažahu u Hram u sat molitve, deveti sat. Djela 2,14–16; 3,1.

Christ was nailed to the cross at the third hour and He died at the ninth hour. His death, burial and resurrection are one waymark with three steps. The third step, the day of first fruits, begins the fifty days which conclude at Pentecost. In the alpha of the Pentecostal season the third and ninth hour represent a distinct contrast, for Christ was alive at the third hour and dead at the ninth. Peter was in the upper room at the third hour and in the temple at the ninth.

Krist je bio pribijen na križ u treći sat, a umro je u deveti sat. Njegova smrt, ukop i uskrsnuće jedan su putokaz s tri koraka. Treći korak, dan prvina, započinje pedeset dana koji završavaju na Pedesetnicu. U alfi pentekostnog razdoblja treći i deveti sat predstavljaju izrazit kontrast, jer je Krist u treći sat bio živ, a u deveti mrtav. Petar je u treći sat bio u gornjoj sobi, a u deveti u hramu.

The Pentecostal season of fifty sacred days in the time of Christ was a sacred prophetic period directly connected to the prophecy of twenty-three hundred years. It was especially connected with the final week of the four hundred and ninety years for the Jewish nation in Daniel nine. That sacred week when Christ confirmed the covenant was divided into two equal periods of 1,260 prophetic days. The heart of that week was the cross. The cross identifies the third and ninth hour, and Peter at Pentecost does the same. In the year 34, the end of that same sacred week when Cornelius sent for Peter from Caesarea Maritima, it was the ninth hour.

Pedesetničko razdoblje od pedeset svetih dana u vrijeme Krista bilo je sveto proročko razdoblje izravno povezano s proročanstvom o dvije tisuće i tri stotine godina. Osobito je bilo povezano s posljednjim tjednom od četiri stotine i devedeset godina za židovski narod u Danielu devet. Taj sveti tjedan, kada je Krist potvrdio savez, bio je podijeljen na dva jednaka razdoblja od 1.260 proročkih dana. Središte toga tjedna bio je križ. Križ označuje treći i deveti sat, a Petar na Pedesetnicu čini isto. Godine 34., na svršetku toga istog svetog tjedna, kada je Kornelije poslao po Petra iz Cezareje Maritimе, bio je deveti sat.

> There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.

> U Cezareji bijaše neki čovjek imenom Kornelije, satnik čete zvane Italska četa, pobožan čovjek koji se bojao Boga sa svim svojim domom, koji je davao mnogo milostinje narodu i svagda se molio Bogu. On jasno vidje u viđenju, oko devetoga sata dana, anđela Božjega kako ulazi k njemu i govori mu: Kornelije! A on, uprijevši pogled u njega, uplaši se te reče: Što je, Gospodine? I reče mu: Tvoje molitve i tvoje milostinje uzašle su za spomen pred Boga. A sada pošalji ljude u Jopu i dozovi nekoga Šimuna, koji se preziva Petar. Djela 10,1–5.

The next day, Peter goes up on the roof to pray about the sixth hour.

Sutradan Petar oko šestoga sata uziđe na krov da se pomoli.

> On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. Acts 10:9–16.

> Sutradan, dok su putovali i približavali se gradu, Petar se oko šestoga sata popeo na krov da se pomoli. I ogladnje silno te zaželje jesti; ali dok su pripravljali, pade u zanos. I vidje otvoreno nebo i gdje neka posuda silazi k njemu, kao veliko platno svezano na četiri ugla i spušteno na zemlju. U njemu bijahu svakovrsne četveronožne životinje zemaljske, i zvijeri, i gmizavci, i ptice nebeske. I dođe mu glas: Ustani, Petre; zakolji i jedi. A Petar reče: Nipošto, Gospodine, jer nikada nisam jeo ništa obično ili nečisto. I glas mu ponovno progovori drugi put: Što je Bog očistio, ti ne nazivaj običnim. To se dogodilo triput; i posuda bi opet uznesena na nebo. Djela 10,9–16.

The call for Peter to come to Caesarea is at the ninth hour, when an angel arrives to address Cornelius. Cornelius represents God’s other children who are called out of Babylon at the Sunday law. The angel who arrives at the Sunday law is the second voice of Revelation eighteen, who calls to those still in Babylon to flee. Peter is the one hundred and forty-four thousand and Cornelius is the eleventh-hour workers, who are represented to Peter as unclean animals. The relation of Peter and Cornelius is the relation of Revelation seven, where the one hundred and forty-four thousand are identified in association with the great multitude. Peter was commanded three times to rise, kill and eat. As the one hundred and forty-four thousand the call from Cornelius is where the ensign is commanded to rise.

Poziv Petru da dođe u Cezareju dolazi o devetom satu, kada stiže anđeo da se obrati Korneliju. Kornelije predstavlja drugu Božju djecu koja se pozivaju iz Babilona u vrijeme zakona o nedjelji. Anđeo koji dolazi u vrijeme zakona o nedjelji jest drugi glas iz Otkrivenja osamnaest, koji poziva one koji su još u Babilonu da pobjegnu. Petar je sto četrdeset i četiri tisuće, a Kornelije su radnici jedanaestoga sata, koji su Petru predstavljeni kao nečiste životinje. Odnos Petra i Kornelija jest odnos iz Otkrivenja sedam, gdje se sto četrdeset i četiri tisuće prepoznaju u povezanosti s velikim mnoštvom. Petru je tri puta bilo zapovjeđeno da ustane, zakolje i jede. Kao sto četrdeset i četiri tisuće, poziv od Kornelija jest mjesto gdje se zapovijeda da stijeg ustane.

Cornelius is in Caesarea Maritima, sometimes called Caesarea by the sea. Revelation seventeen informs us that “the waters” “are peoples, and multitudes, and nations, and tongues.” The waters are those outside of God’s church and in Revelation as well as with Peter’s vision of the unclean beasts, the number four represents the entire world. Four various beasts are in Peter’s vision, and they descend in a sheet which is held at its four corners. The relation of Peter to Cornelius is also represented by Noah and the beasts that got on the ark.

Kornelije se nalazi u Cezareji Maritimi, koja se ponekad naziva Cezareja na moru. Sedamnaesto poglavlje Otkrivenja obavještava nas da „vode“ „znače pûke i mnoštva i narode i jezike“. Vode su oni koji su izvan Božje crkve, a u Otkrivenju, kao i u Petrovoj viziji nečistih zvijeri, broj četiri predstavlja sav svijet. U Petrovoj viziji nalaze se četiri različite zvijeri, i one se spuštaju u plahti koja se drži za svoja četiri ugla. Odnos Petra prema Korneliju također je predočen po Noi i zvijerima koje su ušle u korablju.

Peter was in Joppa, which means “bright and beautiful,” for as a symbol of the one hundred and forty-four thousand Peter is the bright and beautiful ensign to the Gentiles. The ninth hour, the Gentiles awaken to the ensign which Sister White identifies as the Sabbath, the law of God, the third angel’s message and the missionaries around the world that carry the message of the latter days. Cornelius was awakened to the ensign when the angel arrived at the ninth hour in Caesarea by the sea. The message at the Pentecostal Sunday law then goes to the world—the sea.

Petar je bio u Jopi, što znači „svijetla i lijepa“, jer kao simbol sto četrdeset i četiri tisuće Petar je svijetli i lijepi stijeg narodima. Devetoga sata pogani se bude na stijeg koji sestra White poistovjećuje sa subotom, Božjim zakonom, porukom trećega anđela i misionarima diljem svijeta koji nose poruku posljednjih dana. Kornelije se probudio na stijeg kada je anđeo došao devetoga sata u Cezareju kraj mora. Poruka o pentekostnom nedjeljnom zakonu tada ide svijetu — moru.

The lifting up of the ensign is also represented as the Lord’s house being lifted up above the mountains, and Peter was praying on the rooftop of the beautiful bright city of Joppa, in the sixth hour, just before the Sunday law of the ninth hour. When the one hundred and forty-four thousand are sealed, the circumstances of the crisis within the world will draw God’s other children who are still in Babylon to seek for light. They are led to find Peter on the top of the house in Joppa.

Podizanje stijega također je prikazano kao uzdizanje Doma Gospodnjega iznad gora, a Petar je molio na krovu prekrasnoga, blistavoga grada Jope, o šestome času, neposredno prije nedjeljnoga zakona devetoga časa. Kada bude zapečaćeno sto četrdeset i četiri tisuće, okolnosti krize u svijetu potaknut će i drugu Božju djecu, koja su još uvijek u Babilonu, da traže svjetlo. Oni su vođeni da pronađu Petra na vrhu kuće u Jopi.

Peter was also in Caesarea Philippi in Matthew sixteen. Caesarea Philippi at the base of Mount Hermon had the same name as Caesarea by the sea, but it had a distinct contrast as one city was upon the land and the other on the sea. Christ’s crucifixion at the third hour and His death at the ninth, identify a distinct contrast of life and death. Peter at Pentecost’s third and ninth hour identifies a distinct contrast from the upper room unto the temple. Caesarea on the land or Caesarea on the sea represents the necessary prophetic contrast of the third and ninth hour, but there is no direct reference to the third hour when Peter was in Caesarea Philippi. Upon the testimony of two or three a thing is established and with the third and ninth hour of the cross and also on the day of Pentecost both illustrations are represented by a single person, whether Christ alive or in the tomb, or Peter in the upper room or the temple.

Petar je također bio u Cezareji Filipovoj u šesnaestom poglavlju Evanđelja po Mateju. Cezareja Filipova, u podnožju gore Hermona, nosila je isto ime kao i Cezareja na moru, ali je među njima postojao jasan kontrast, jer je jedan grad bio na kopnu, a drugi na moru. Kristovo raspeće o trećem satu i njegova smrt o devetom prepoznaju jasan kontrast života i smrti. Petar o trećem i devetom satu Pedesetnice prepoznaje jasan kontrast od gornje sobe do hrama. Cezareja na kopnu ili Cezareja na moru predstavlja nužni proročki kontrast trećega i devetoga sata, ali nema izravne reference na treći sat kada je Petar bio u Cezareji Filipovoj. Na temelju svjedočanstva dvojice ili trojice stvar se utvrđuje, a s trećim i devetim satom križa te također na dan Pedesetnice oba su prikaza predstavljena jednom osobom, bilo Kristom živim ili u grobu, bilo Petrom u gornjoj sobi ili u hramu.

The third testimony of a third and ninth hour at the two Caesarea’s identifies Peter as the primary character in both instances, as was Christ in the beginning of the Pentecostal season and Peter at the end of that same season. The alpha character of the third hour is the same as the omega character of the ninth hour, providing one witness that Caesarea Philippi is the alpha of the two Caesarea’s. The second witness is that the name of both cities is the same, so the name of the main character and the name of the city are the same. A third witness is the contrast of land and sea. When Peter was at Caesarea Philippi, it was the third hour. This is where the message becomes even more serious.

Treće svjedočanstvo o trećem i devetom času u dvjema Cezarejama prepoznaje Petra kao glavnu osobu u oba slučaja, kao što je Krist bio na početku pentekostnog razdoblja, a Petar na kraju toga istoga razdoblja. Alfa-lik trećega časa isti je kao omega-lik devetoga časa, pružajući jedno svjedočanstvo da je Cezareja Filipova alfa dviju Cezareja. Drugo je svjedočanstvo to da je ime obaju gradova isto, tako da su ime glavne osobe i ime grada isto. Treće je svjedočanstvo suprotnost kopna i mora. Kad je Petar bio u Cezareji Filipovoj, bio je treći čas. Ovdje poruka postaje još ozbiljnija.

It is correct to align two cities with the same name, which is what we are doing, but we are also incorporating the third and ninth hour into the application based upon the witness of Christ at the cross and Peter at Pentecost. By bringing the three lines together; Christ’s third and ninth hour, Peter at Pentecost’s third and ninth hour—we establish the third hour at Caesarea Philippi. The very same prophetic logic is to be applied to Cornelius at the ninth hour, Peter at the sixth hour and then Peter at Caesarea Philippi at the third hour.

Ispravno je uskladiti dva grada istoga imena, što i činimo, ali u primjenu također uključujemo treći i deveti sat na temelju svjedočanstva Krista na križu i Petra na Pedesetnicu. Dovodeći tri linije zajedno — Kristov treći i deveti sat, Petrov treći i deveti sat na Pedesetnicu — utvrđujemo treći sat u Cezareji Filipovoj. Posve ista proročka logika treba se primijeniti na Kornelija u deveti sat, Petra u šesti sat, a zatim na Petra u Cezareji Filipovoj u treći sat.

Peter is at all three waymarks, Cornelius is at the sixth and ninth hour with Peter, but not at the third in Caesarea Philippi. The line is tied together for each step is either the third, sixth and ninth hour respectively from Caesarea Philippi, to Joppa to Caesarea Maritima. Both Caesarea’s had their cultural roots attached to both Greece and Rome, but Caesarea Philippi’s distinction was the embodiment of remote, mystical paganism, and Caesarea by the sea was a commercial and administrative hub, blending Greek culture with Roman governance. Caesarea Philippi was a symbol of churchcraft and Caesarea Maritima of statecraft.

Petar je na sva tri orijentira; Kornelije je s Petrom u šesti i deveti sat, ali ne u treći u Cezareji Filipovoj. Niz je povezan, jer je svaki korak redom ili treći, šesti i deveti sat od Cezareje Filipove, preko Jope, do Cezareje Primorske. Obje Cezareje imale su svoje kulturne korijene povezane i s Grčkom i s Rimom, ali je posebnost Cezareje Filipove bila utjelovljenje udaljenoga, mističnog poganstva, dok je Cezareja uz more bila trgovačko i upravno središte, sjedinjujući grčku kulturu s rimskom vlašću. Cezareja Filipova bila je simbol crkvene politike, a Cezareja Primorska državne politike.

In the line of Caesarea to Caesarea, Joppa is the middle step of three steps. The three steps are represented by the third, sixth and ninth hours. Caesarea by the sea at the ninth hour is the Sunday law when the gospel goes to the Gentiles. Three hours before, at the sixth hour Peter is in Joppa, the bright and shining city. Three hours before that Peter is at the feast of Trumpets in the third hour. Caesarea to Caesarea is the period of the Midnight Cry. Peter represents those who proclaim the Midnight Cry at the beginning all the way to the ending, for Jesus always aligns the beginning with the ending. The Midnight Cry begins with the ass being loosed at the feast of trumpets waymark, where Peter is proclaiming the message of Joel.

Na liniji od Cezareje do Cezareje, Jopa je srednji korak od triju koraka. Ta su tri koraka predstavljena trećim, šestim i devetim satom. Cezareja uz more u deveti sat jest nedjeljni zakon kada evanđelje odlazi neznabošcima. Tri sata prije, u šesti sat, Petar je u Jopi, svijetlome i blistavome gradu. Tri sata prije toga Petar je na Blagdanu truba u treći sat. Cezareja do Cezareje jest razdoblje Ponoćnoga poklika. Petar predstavlja one koji proglašavaju Ponoćni poklik od početka pa sve do završetka, jer Isus uvijek usklađuje početak sa završetkom. Ponoćni poklik započinje ondje gdje se magarac odrješuje, na putokaznoj oznaci Blagdana truba, gdje Petar proglašava Joelovu poruku.

Peter is at the three-step waymark of the feast of trumpets, the ascension, followed by judgment. At that waymark in Matthew sixteen the issue is raised about who Christ was. Peter’s name is changed and it is stated by Christ that it would be upon this Rock that He builds His church. The Rock which the temple is built upon is the foundation, and Peter at Caesarea Philippi is the first angel’s message, which is the foundational message. When Peter gets to the next step, at Joppa, he ascends as did Christ at the end of the forty days of face-to-face teaching. The ascension is also a parallel to the cross, the primary ensign of salvational history; and the cross is divided into two parts, with the two thieves, the tearing of the veil into the Most Holy Place and the darkness and the hours.

Petar se nalazi na trostrukoj oznaci Blagdana truba, uzašašću, nakon kojega slijedi sud. Na toj se oznaci u Mateju šesnaestom postavlja pitanje o tome tko je bio Krist. Petrovo se ime mijenja i Krist izjavljuje da će na toj Stijeni sagraditi svoju crkvu. Stijena na kojoj je sagrađen hram jest temelj, a Petar u Cezareji Filipovoj predstavlja poruku prvoga anđela, koja je temeljna poruka. Kada Petar dolazi do sljedećega koraka, u Jopi, on uzlazi kao što je i Krist uzašao na kraju četrdeset dana učenja licem u lice. Uzašašće je također usporednica križu, primarnom znamenju povijesti spasenja; a križ je podijeljen na dva dijela, s dvojicom razbojnika, razdiranjem zastora prema Svetinji nad svetinjama te tamom i satima.

> Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Matthew 27:45, 46.

> A od šeste ure nastade tama po svoj zemlji do devete ure. A oko devete ure povika Isus jakim glasom govoreći: Eli, Eli, lama sabahtani? to jest: Bože moj, Bože moj, zašto si me ostavio? Matej 27,45.46.

At Joppa, at the sixth hour Peter is at a prophetic point of division, between the lost and saved, between light and darkness and between the beginning of and ending of the Midnight Cry. That break is emphasizing the transition of the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. It is marking the full rejection of the Laodicean Seventh-day Adventist church. That closed door of judgment represented by the day of Atonement comes five days before the Pentecostal Sunday law. That judgment is preceded by the ascension, and before that, the trumpet message. Those three steps represent the waymark where the seal of God is impressed, and the message of the Midnight Cry is proclaimed by the church triumphant to those represented by Cornelius.

U Jopi, o šestome satu, Petar se nalazi na proročkoj točki razdvajanja, između izgubljenih i spašenih, između svjetla i tame te između početka i završetka Ponoćnog poklika. Taj prijelom naglašava prijelaz laodicejskog pokreta sto četrdeset i četiri tisuće u filadelfijski pokret sto četrdeset i četiri tisuće. On označava potpuno odbacivanje laodicejske Adventističke crkve sedmoga dana. Ta zatvorena vrata suda, predočena Danom pomirenja, dolaze pet dana prije pentekostne nedjeljne uredbe. Tom sudu prethodi uzašašće, a prije toga trubljenska poruka. Ta tri koraka predstavljaju putokaz na kojemu se utiskuje pečat Božji i na kojemu crkva pobjedonosna objavljuje poruku Ponoćnog poklika onima koji su predstavljeni Kornelijem.

Peter proclaims the message at Pentecost, and Pentecost marks the end of the message of the Midnight Cry. It is of prophetic necessity therefore that Peter also proclaims the message at the beginning of the period of the Midnight Cry. The beginning always illustrates the end. Peter’s Midnight Cry message is empowered when the ass of Islam is loosed, and attacks the United States, as it does again at the Sunday law. Peter proclaiming the message at the third and ninth hour of Pentecost identifies the beginning and ending of the Midnight Cry.

Petar objavljuje poruku na Pedesetnicu, a Pedesetnica označuje završetak poruke Ponoćnoga pokliča. Stoga je, po proročkoj nužnosti, da Petar također objavljuje poruku na početku razdoblja Ponoćnoga pokliča. Početak uvijek predočava svršetak. Petrova poruka Ponoćnoga pokliča osnažena je kada se odriješi magarac islama i napadne Sjedinjene Države, kao što to ponovno čini u vrijeme nedjeljnoga zakona. To što Petar objavljuje poruku u treći i deveti sat Pedesetnice označuje početak i završetak Ponoćnoga pokliča.

In the line we are considering, the forty days that ends at Christ’s ascension, also begins the ten days in the upper room. Five days into the ten days, the day of atonement identifies that the sins of Israel have been blotted out and the church has made herself ready. It was in the third hour that Peter was in the upper room at Pentecost. At the ninth hour of the Sunday law, the message changes from the midnight unto the loud cry.

U razdoblju koje razmatramo, četrdeset dana koji završavaju Kristovim uzašašćem također započinju deset dana u gornjoj sobi. Pet dana unutar tih deset dana, Dan pomirenja označuje da su grijesi Izraela izbrisani i da se crkva pripravila. U treći sat Petar je bio u gornjoj sobi na Pedesetnicu. U deveti sat nedjeljnog zakona poruka se mijenja od ponoćnog pokliča do glasnog pokliča.

The proclamation of the message of the Midnight Cry by Peter occurs when he is in the third hour. That message is marked by the feast of trumpets, when the ass is loosed, and by Caesarea Philippi, and Caesarea Philippi is also Panium. Panium is represented in verses thirteen through fifteen of Daniel eleven. Peter is identifying not only an Islamic strike upon the United States when the ass is loosed at the outset of the proclamation of the Midnight Cry, but Peter is simultaneously at the battle of Panium that leads to the Sunday law. The battle of Panium is a parallel event to the Islamic strike upon the United States.

Navještaj poruke Ponoćnoga poklika po Petru zbiva se kada se on nalazi u trećem satu. Ta je poruka obilježena blagdanom truba, kada se magarac odrješuje, te Cezarejom Filipovom, a Cezareja Filipova ujedno je i Panij. Panij je prikazan u stihovima trinaest do petnaest jedanaestoga poglavlja Daniela. Petar ne ukazuje samo na islamski udar na Sjedinjene Države kada se magarac odrješuje na početku navještaja Ponoćnoga poklika, nego je Petar istodobno i u bitci kod Panija koja vodi do nedjeljnog zakona. Bitka kod Panija događaj je usporedan s islamskim udarom na Sjedinjene Države.

We will continue these things in the next article.

O tim stvarima nastavit ćemo u sljedećem članku.

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