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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana – broj jedanaest

Number Eleven

Broj jedanaest

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Poruka o kasnoj kiši upozorenje je o približavanju završetka vremena milosti, zajedno s pozivom na osobnu pripravu. Ta su dva pojma prikazana u desetom i jedanaestom poglavlju Izaijina viđenja, i to u kontekstu poruke iz Daniela jedanaest, koja je bila otpečaćena 1989. godine, a čija se skrivena povijest otpečaćuje tijekom vremena pečaćenja sto četrdeset i četiri tisuće, koji su u viđenju predstavljeni Izaijom i njegovim sinovima. Te dvije linije zajedno predstavljaju upozorenje za Ahaza, koji predstavlja Laodicejce koji nemaju „razumijevanja” za te dvije unutarnje i vanjske linije koje prožimaju biblijsko proroštvo.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniel 11:11 i Otkrivenje 11:11 prikazuju isti unutarnji i vanjski prikaz, pri čemu Daniel predstavlja vanjsko, a Otkrivenje unutarnje. Ta dva unutarnja i vanjska „poglavlja i retka” izravno su povezana s vanjskim i unutarnjim porukama desetoga i jedanaestoga poglavlja, a to čine u Izaiji 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Šesto poglavlje Izaije jest 9/11 te označuje očišćenje i pomazanje Izaije kao glasnika u 9/11. Od sedmoga poglavlja nadalje iznosi se pregled poruke koja je stigla u 9/11. Deseto poglavlje određuje ulogu posljednjih šest redaka jedanaestoga poglavlja Daniela, jer to bijaše poruka zapečaćena do vremena svršetka, a otpečaćena 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Jedanaesto poglavlje Izaije predstavlja 11. rujna te pomazanje Izaije i njegove poruke. Prvi je stih povezan s desetim stihom po „Jišaju“, a deseti stih kaže: „I u onaj dan“, te jedanaesti stih nastavlja govoreći: „I dogodit će se u onaj dan da će Gospod po drugi put pružiti svoju ruku da povrati ostatak svojega naroda.“

That day was 1850.

Taj je dan bio 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> I izać će mladica iz panja Jišajeva, i iz njegova će korijena izrasti izdanak. I na njemu će počivati Duh Gospodnji, duh mudrosti i razuma, duh savjeta i sile, duh spoznaje i straha Gospodnjega; i učinit će ga pronicavim u strahu Gospodnjemu. Neće suditi po onome što mu oči vide, niti će presuđivati po onome što mu uši čuju; nego će po pravednosti suditi siromasima i po pravičnosti presuđivati krotkima na zemlji. Zemlju će udariti šibom svojih usta, i dahom svojih usana pogubit će bezbožnika. Pravednost će mu biti pojas oko bokova, a vjernost pojas oko slabina. Vuk će prebivati s janjetom, i leopard će ležati s jaretom; tele i lavić i ugojeno živinče bit će zajedno, i malo će ih dijete voditi. Krava i medvjedica zajedno će pasti, mladunčad će njihova zajedno ležati; i lav će jesti slamu kao govedo. Dojenče će se igrati nad rupom gujinom, i odbijeno dijete stavljat će svoju ruku na jamu zmije otrovnice. Neće činiti zlo niti će uništavati na svoj mojoj svetoj gori; jer će zemlja biti puna spoznaje Gospodnje kao što vode prekrivaju more.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 I u onaj dan pojavit će se korijen Jišajev, koji će stajati kao stijeg narodima; k njemu će pogani težiti, i počivalište njegovo bit će slavno.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 I dogodit će se u onaj dan da će Gospodin po drugi put pružiti svoju ruku da povrati ostatak svoga naroda koji će preostati iz Asirije, i iz Egipta, i iz Patrosa, i iz Kuša, i iz Elama, i iz Šinara, i iz Hamata, i s morskih otoka.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 I podignut će stijeg narodima te će sabrati prognanike Izraelove i skupiti raspršene Judejce s četiri kraja zemlje.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Iščeznut će i zavist Efrajimova, i protivnici Judini bit će istrijebljeni: Efrajim neće zavidjeti Judi, niti će Juda tlačiti Efrajima. Nego će poletjeti na pleća Filistejcima prema zapadu; zajedno će oplijeniti sinove istoka; stavit će svoju ruku na Edoma i Moaba, i sinovi Amonovi bit će im podložni.

> 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 11:1–16.

> I Gospod će posve uništiti rukavac Egipatskoga mora; i svojim silnim vjetrom zamahnuti rukom nad rijekom te je udariti u sedam rukavaca, i dati da ljudi prijeđu suhom nogom. I bit će cesta za ostatak njegova naroda koji preostane iz Asirije, kao što bijaše Izraelu u dan kad je izašao iz zemlje egipatske. Izaija 11,1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Prvi redak kaže: „Izići će mladica iz panja Jišajeva, i iz njegova će korijena izrasti izdanak; i na njemu će počivati Duh Gospodnji.” Snažan opis Krista se nastavlja, ALI taj se opis više odnosi na posljednje dane nego na Izaijine dane ili čak na dane kada je Krist hodio među ljudima.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Pomno čitanje otkriva da su stihovi od prvoga do devetoga sve odredbene značajke Krista, a u desetome se stihu kaže: „Izaći će šibljika.” Nema nikakva prekida u tijeku misli od prvoga stiha pa sve do desetoga. Deseti stih kaže: „i u onaj dan”, što se mora dogoditi u isti dan kao i prvi stih. I deseti i prvi stih označuju „korijen” te time povezuju ta dva stiha, redak na redak.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Prvi i deseti redak zajedno izjavljuju: „Izići će mladica iz panja Jišajeva, i iz njegova će korijena izrasti izdanak: U onaj dan korijen Jišajev stajat će kao stijeg narodima; njega će tražiti pogani, i počivalište njegovo bit će slavno.”

A “rod” is a symbol of authority.

„Štap” je simbol vlasti.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> I ona rodi muško dijete, koje će vladati svim narodima željeznom palicom; i njezino dijete bi uzneseno k Bogu i k prijestolju njegovu. Otkrivenje 12,5.

A “rod” is a symbol of selection, division and separation.

„Štap” je simbol izbora, razdiobe i odvajanja.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> I Mojsije položi štapove pred Gospodina u Šatoru svjedočanstva. I dogodi se sutradan da Mojsije uđe u Šator svjedočanstva; i gle, štap Aronov za dom Levijev bio je propupao, i potjerao pupove, i procvao cvjetovima, i rodio bademe. Tada Mojsije iznese sve štapove ispred Gospodina pred sve sinove Izraelove; i oni pogledaše, i svaki uze svoj štap. I Gospodin reče Mojsiju: Vrati opet Aronov štap pred Svjedočanstvo, da se čuva za znak protiv buntovnika; i tako ćeš sasvim ukloniti njihovo mrmljanje od mene, da ne poginu. I Mojsije učini tako: kako mu je Gospodin zapovjedio, tako je učinio. Brojevi 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Aaronov štap koji je procvao označava jedan „štap” u razdoblju kasne kiše, jer je Aaronov bio jedini „štap” koji je procvao među trinaest „štapova”. To procvjetavanje simbol je razdoblja kasne kiše kada će Bog očitovati razliku između dvanaest buntovnih „štapova” koji tvrde da imaju poruku kasne kiše, što je također prikazano Ilijinim dokazom ognjem koji označuje razliku između istinitoga i lažnoga. „Štap” je također simbol mjerenja i suda.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> I dade mi se trska nalik štapu; i anđeo stade govoreći: Ustani i izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Otkrivenje 11,1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

„Štap“ izlazi iz stabla Jišajeva, a „Jišaj“ znači „isticati se“, kao što su putokazi u biblijskom proroštvu. Peres je bio stvarni „korijen“ Jišajev, a Peres znači „provalom, probiti se ili raspršiti“. Peres je korijen ili početak Jišajeve krvne loze. „Korijen Jišajev“ stoga je simbol alfe, Peresa, a omega je Jišaj, početak i svršetak. Korijen Jišajev započinje raspršivanjem (Peres) i završava na putokazu čovjeka koji stoji. Ljudi koji ustaju proročki označuju kraljevstvo. U Bibliji Peres započinje krvnu lozu, bez ikakve poveznice prije njegova uvođenja, a njegovo ime znači proboj, tako da zapis njegova rodoslovlja i njegovo ime poistovjećuju Peresa kao početak, čineći Jišaja svršetkom. Melkisedek je također biblijska osoba koja je označena kao ona bez prethodnog rodoslovlja, kao što je slučaj i s Peresom. Korijen Peresov sadrži istinu da on predstavlja svećeništvo Melkisedekovo, kojemu je Abraham davao desetinu.

The order of Melchizedek is the priestly order of Christ.

Red Melkisedekov jest svećenički red Kristov.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Kamo je za nas kao preteča ušao Isus, postavši zauvijek veliki svećenik po redu Melkisedekovu. Hebrejima 6,20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Korijen Jišajev bio je Melkisedekovo svećeništvo, a početak mora odražavati svršetak. Jišaj predstavlja posljednju skupinu Melkisedekova svećeništva koja će ustati, a koja je, prema Izaiji, stijeg narodima.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

„Panj” znači „posjeći (drveće); deblo ili panj stabla (kao oborenoga ili kao zasađenoga)”, a „panj” izrasta iz kraljevstva koje je bilo zaobiđeno, kao što je bio Nabukodonozor u četvrtom poglavlju Danielove knjige. Stablo je proročki kraljevstvo, i kada kraljevstvo završi, to je stablo posječeno.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

„Stabljika” u tom odlomku izbija iz panja — a ne iz gornje grane. Iz prijašnjega kraljevstva, prikazanoga panjem, izlazi „šiba”, simbol vlasti, a ta vlast počiva na tome nosi li „šiba” „pupove i cvat” poruke poznoga dažda. Ta vlast potječe od prethodnoga kraljevstva koje je bilo posječeno.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

„Korijen“ je „korijen Jišajev“, a „izdanak“ koji izlazi „iz panja“ dolazi iz „panja“ čije je korijenje korijen Jišajev. Izdanak koji donosi vlast izlazi iz panja, ali Mladica dolazi iz korijena — a korijen je stijeg. Korijen je početak, a svršetak je mladica.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Riječ „izdanak” znači stražar ili putokaz. Izaija nas obavješćuje da Izdanak dolazi u vrijeme nedjeljnog zakona.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> I u onaj dan sedam će žena uhvatiti jednoga čovjeka govoreći: Svoj ćemo kruh jesti i svoju ćemo odjeću nositi; samo da se zovemo tvojim imenom, da se ukloni naša sramota. U onaj dan Mladica Gospodnja bit će lijepa i slavna, i plod zemlje bit će izvrstan i krasan za one koji umaknuše iz Izraela. I dogodit će se da će se onaj koji ostane na Sionu i onaj koji preostane u Jeruzalemu zvati svetim, svaki koji je zapisan među živima u Jeruzalemu: kad Gospod opere nečistoću kćeri sionskih i očisti krv Jeruzalema iz njegove sredine duhom suda i duhom spaljivanja. Izaija 4,1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

„Jedan čovjek“ kojega sedam žena hvata jest papa, koji kod nedjeljnog zakona postaje osmi, koji je od sedmorice, krivotvoreći osam duša na korablji. Kod nedjeljnog zakona, „u onaj dan“ „grana Gospodnja bit će lijepa i slavna“ „kad Gospod opere nečistoću kćeri sionskih i očisti krv Jeruzalema iz njegove sredine duhom suda i duhom ognja.“ To očišćenje duhom suda i ognja izvršava Glasnik Saveza u Malahiji tri kod nedjeljnog zakona. „Lijepa grana“ jest sto četrdeset i četiri tisuće, koji ne dolaze iz panja, nego iz korijena Jišajeva, koji je stijeg.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Njihov je autoritet predočen štapom koji je proizašao iz grane paloga kraljevstva. Kraljevstvo Filadelfije palo je od 1856. do 1863., a autoritet uspostavljen u tom palom kraljevstvu ponovno se uspostavlja pri nedjeljnom zakonu. Kada se podigne grana koja je stijeg, laodicejski pokret sto četrdeset i četiri tisuće prelazi u filadelfijski pokret sto četrdeset i četiri tisuće. Tada je autoritet ili štap koji je proizašao iz mileritskoga ili filadelfijskoga kraljevstva predočen ključem koji se polaže na Elijakima u Izaiji 22,22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> I ključ od doma Davidova metnut ću na njegovo rame; kad on otvori, nitko neće zatvoriti; kad on zatvori, nitko neće otvoriti. Izaija 22,22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Stih označava 22. listopada 1844. i poistovjećuje Elijakima kao onoga koji prima „ključ“. U prethodna dva stiha vlast Laodiceje oduzima se Šebni i daje Elijakimu. U vrijeme zakona o nedjelji vlast koja je nekoć bila dana izabranom savezničkom narodu oduzima se kraljevstvu laodicejskog adventizma sedmoga dana i daje kraljevstvu filadelfijskog pokreta sto četrdeset i četiri tisuće — koje je kraljevstvo slave.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> Reče im: A vi, što vi kažete, tko sam ja? A Šimun Petar odgovori i reče: Ti si Krist, Sin Boga živoga. A Isus mu odgovori i reče: Blažen si, Šimune Barjona, jer ti to nisu objavili tijelo i krv, nego Otac moj koji je na nebesima. A ja tebi također kažem: Ti si Petar, i na toj stijeni sagradit ću svoju crkvu; i vrata paklena neće je nadvladati. I dat ću ti ključeve kraljevstva nebeskoga: i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima. Matej 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Žezlo vlasti, prikazano kao ključ dan Petru, polaže se na Eljakimovo rame u Izaiji 22,22. Petar predstavlja granu od sto četrdeset i četiri tisuće onih koji ulaze u Savez s Kristom neposredno prije zakona o nedjelji. U odlomku se Petar nalazi u Cezareji Filipovoj, što je Panij iz trinaestoga do petnaestoga retka jedanaestoga poglavlja Daniela. Njegovo se ime mijenja, što predstavlja saveznički odnos, a ime Petar, kada mu se pristupi množenjem brojčanih položaja svakoga slova, iznosi 144.000. Vlast, odnosno žezlo ili ključ, koji se polaže na Eljakima kada Šebna bude bačen u polje kao lopta, jest „šiba“ koja izlazi iz panja filadelfijskog mileritskog adventizma, koji je bio posječen od 1856. do 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Petar prima vlast Božjega zavjetnog naroda pri odvajanju pšenice od kukolja, jer pšenica treba biti uzdignuta kao žrtva prinosnica mahanja na Pedesetnicu. Najprije se odvaja kukolj, kako je predočeno kvascem u pedesetničkim prinosnicama mahanja, koji se uklanja kroz postupak pečenja. Vlast štapa ili ključa dolazi iz panja paloga kraljevstva, a grana koja je stijeg dolazi iz korijena Jišajeva i jest korijen Jišajev, jer Isus prikazuje svršetak nečega početkom nečega. Korijen je početak, a grana svršetak. Ova se proročka primjena ne može razumjeti među cjepidlačećim Židovima Kristova vremena ni današnjice, jer je to temeljno načelo metodologije kasne kiše, a također je prikazana kao ključ doma Davidova. Ključ otvara vrata doma Davidova koja su bila zatvorena. Ključ otvara vrata prema nebeskom svetištu, domu Davidovu. Alfa od 22. listopada 1844. ponavlja se u omegi nedjeljnoga zakona.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

David, sin Jišajev, bilježi zagonetku koja je označila kraj svake daljnje rasprave s cjepidlakavim Židovima u dane Kristove, označivši tako kraj Njegova svjedočanstva Židovima.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Psalam Davidov. Reče Gospodin Gospodinu mojemu: Sjedi mi zdesna, dok ne položim neprijatelje tvoje za podnožje nogama tvojim. Žezlo sile svoje pružit će Gospodin sa Siona: vladaj usred neprijatelja svojih. Tvoj će narod dragovoljno pristupiti u dan sile tvoje, u krasoti svetosti, iz utrobe zore: ti imaš rosu svoje mladosti. Gospodin se zakleo i neće se pokajati: Ti si svećenik dovijeka po redu Melkisedekovu. Psalmi 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni je odredio smjestiti ovaj odlomak u Psalam 110, koji je, dakako, još jedan broj u svijetu matematike koji se prepoznaje kao poseban broj. Polovica od „220” i deset puta „11” naveli bi dušu da očekuje kako broj „110” ima neko značenje, i doista ga ima—kao i sam odlomak. To je pjesma Davidova, a David je simbol sto četrdeset i četiri tisuće, stoga je to stih iz pjesme o vinogradu, koja je pjesma Mojsijeva i Janjetova. On označuje kada se prijašnji vinogradari vinograda zaobilaze i vinograd se daje sto četrdeset i četiri tisuće. Kada se to dogodi, to je „dan tvoje moći”, usklađen sa silom Pedesetnice na vrhuncu pedesetničkog razdoblja.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Božji će narod biti „dragovoljan“ u dan kad izađe iz „utrobe jutra“, s „rosom svoje mladosti“. Novo rođenje prikaz je obraćenja i života. Sto četrdeset i četiri tisuće uzeti su iz utrobe u srpnju 2023. godine, i rođeni su s rosom svoje mladosti, jer su rođeni u poruku Ponoćnog poklika, koja se također zbila s mileritima na početku, odnosno u njihovoj „mladosti“. To je ista rosa, jer je to ponavljanje alfa-povijesti unutar povijesti omege. U „dan njihove“ „osnaženosti“, kad je Šebna svrgnut „sa“ svojega „položaja, i iz“ svojega „stanja“ te „zbačen dolje“, Elijakim, sto četrdeset i četiri tisuće postaju svećenici omege, jer su načinjeni po redu Melkisedekovu; jer sto četrdeset i četiri tisuće neće okusiti smrti, ili su, kao i Melkisedek, svećenici zauvijek.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

U „dan njegove moći” Gospodin će poslati „žezlo svoje snage sa Siona”. Vlast njegovih kraljevstava, i milosti (opravdanja) i slave (posvećenja), položena je na one koji nose njegovu krunu slave, jer oni predstavljaju njegovo kraljevstvo. Oni su poslani sa Siona, jer značenje Siona predstavlja znamenje sto četrdeset i četiri tisuće.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Dok su farizeji bili okupljeni, Isus ih upita govoreći: Što mislite o Kristu? Čiji je on sin? Rekoše mu: Sin Davidov.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Reče im: Kako ga onda David u Duhu naziva Gospodinom, govoreći: Gospodin reče Gospodinu mojemu: Sjedi meni zdesna, dok ne položim neprijatelje tvoje za podnožje nogama tvojim? Ako ga dakle David naziva Gospodinom, kako mu je sin?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> I nitko mu ne mogaše odgovoriti ni riječi; niti se itko od toga dana usudi više ga išta pitati. Matej 24,41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Davidov proročki odnos prema Kristu u smislu alfe i omege — početka i svršetka — temeljno je pravilo metodologije „redak na redak“, i to pravilo cjepidlačeći Židovi nisu mogli dokučiti ništa više nego što jedan laodicejski adventist sedmoga dana može razumjeti da je povijest milerita tijekom poruke Ponoćnoga poklika bila mjesto gdje se rosa nebeska izlijevala tijekom mladosti adventizma. „Rosa“ tvoje mladosti na sto četrdeset i četiri tisuće silazi, i počela je škropiti 11. rujna, a nedjeljni zakon jest „dan moći“, kada je Ostatak pomazan za svećenike po redu Melkisedekovu.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Iz panja laodicejskog adventizma sedmoga dana (crkve vojujuće) izlazi mladica (crkva pobjedonosna), dok iz korijena Jišajeva sto četrdeset i četiri tisuće jesu grana slavnog roda, uzdignuta kao žrtva potresanja u dan njegove moći.

We will continue these thoughts in the next article.

Nastavit ćemo ove misli u sljedećem članku.

> “Proverbs One

> „Izreke Jedan“

> “April 1, 1850 To the ‘Little Flock.’

> „1. travnja 1850. Malom stadu.“

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> „Draga braćo.—Gospodin mi je 26. siječnja dao viđenje koje ću iznijeti. Vidjela sam da su neki od Božjega naroda bili tupi i uspavani; te da su bili tek napola budni i nisu shvaćali vrijeme u kojem sada živimo; i da je ‘čovjek’ s ‘četkom za prašinu’ ušao te da su neki bili u opasnosti da budu pometeni. Molila sam Isusa da ih spasi, da ih još malo poštedi i dopusti im da uvide svoju strašnu pogibelj, kako bi se mogli pripraviti prije nego što zauvijek bude prekasno. Anđeo je rekao: ‘Propast dolazi kao silan vihor.’ Molila sam anđela da se smiluje i spasi one koji su ljubili ovaj svijet, bili privrženi svojim dobrima i nisu ih bili voljni otpustiti i žrtvovati kako bi ubrzali glasnike na njihovu putu da nahrane gladne ovce, koje su propadale zbog nestašice duhovne hrane.״

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> „Dok sam promatrala kako jadne duše umiru zbog oskudice u sadašnjoj istini, i kako ih neki koji su tvrdili da vjeruju istinu puštaju da umiru, uskraćujući potrebna sredstva za napredovanje Božjega djela, taj je prizor bio odviše bolan, te sam molila anđela da ga ukloni od mene. Vidjela sam da su, kada je Božja stvar tražila dio njihove imovine, poput mladića koji je došao Isusu, [Matej 19:16–22.] odlazili žalosni; i da će uskoro preplavljujuća pošast prijeći preko njih i sve njihovo imanje odnijeti, a tada će biti prekasno žrtvovati zemaljska dobra i sabrati sebi blago na nebu.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> „Tada sam vidjela slavnog Otkupitelja, lijepa i mila, kako je napustio područja slave i došao na ovaj mračni i usamljeni svijet da preda svoj dragocjeni život i umre, pravednik za nepravednike. Podnio je okrutno ruganje i bičevanje, nosio ispletenu krunu od trnja i znojio se velikim kapima krvi u vrtu, dok je breme grijeha cijeloga svijeta bilo na njemu. Anđeo je upitao: ‘Zašto?’ O, vidjela sam i znala da je to bilo radi nas; radi naših grijeha pretrpio je sve to, da bi nas svojom dragocjenom krvlju mogao otkupiti Bogu.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> „Ponovno su mi bili predočeni oni koji nisu bili voljni odreći se dobara ovoga svijeta kako bi spasili duše koje propadaju, šaljući im istinu, dok Isus stoji pred Ocem i za njih zagovara svojom krvlju, svojim patnjama i svojom smrću; i dok su Božji vjesnici čekali, spremni odnijeti im spasonosnu istinu da bi mogli biti zapečaćeni pečatom živoga Boga. Nekima koji su tvrdili da vjeruju sadašnju istinu bilo je teško učiniti čak i toliko malo da Božjim vjesnicima predaju Božji vlastiti novac, koji im je On bio povjerio na upravljanje.“

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> „Tada mi je ponovno bio predočen Isus koji trpi, njegova žrtva i njegova ljubav tako duboka da je dao svoj život za njih; a zatim i životi onih koji su tvrdili da su njegovi sljedbenici, koji su imali dobra ovoga svijeta i smatrali tako velikom stvari pomoći djelu spasenja. Anđeo reče: ‘Mogu li takvi ući u nebo?’ Drugi anđeo odgovori: ‘Ne, nikada, nikada, nikada. Oni koji se ne zanimaju za djelo Božje na zemlji, nikada ne mogu pjevati pjesmu otkupiteljske ljubavi gore.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> „Vidjela sam da će brzo djelo koje je Bog činio na zemlji uskoro biti skraćeno u pravednosti te da hitri glasnici moraju požuriti svojim putem kako bi potražili raspršeno stado. Anđeo je rekao: ‘Jesu li svi glasnici? Ne, ne, Božji glasnici imaju poruku.’“

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> „Vidjela sam da je djelo Božje bilo ometano i obeščašćeno od nekih koji su putovali, a nisu imali nikakvu poruku od Boga. Takvi će morati položiti račun Bogu za svaki dolar koji su utrošili putujući onamo kamo im nije bila dužnost poći; jer je taj novac mogao pomoći djelu Božjemu, a zbog njegova nedostatka duše su gladovale i umirale uslijed oskudice duhovne hrane, koja im je mogla biti dana po od Boga pozvanim i izabranim vjesnicima da su imali sredstva.

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> „Snažno potresanje je otpočelo i nastavit će se, i svi će biti istreseni koji nisu voljni čvrsto se uhvatiti i nepokolebljivo stati za istinu te žrtvovati se za Boga i njegovo djelo. Anđeo je rekao: ‘Mislite li da će itko biti primoran na žrtvu. Ne, nipošto. To mora biti dragovoljni prinos. Trebat će sve da se kupi njiva.’ — Vapila sam Bogu da poštedi svoj narod, od kojih su neki klonuli i umirali.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> „Vidjela sam da su oni koji imaju snage raditi svojim rukama i pomagati uzdržavati djelo bili odgovorni za tu snagu isto onako kao što su drugi bili odgovorni za svoju imovinu.״

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> „Tada sam vidjela da sudovi svemogućega Boga uskoro dolaze. Molila sam anđela da progovori svojim jezikom narodu. On reče: ‘Sve grmljavine i munje gore Sinaja ne bi pokrenule one koji se ne daju pokrenuti jasnim istinama riječi Božje; niti bi ih poruka anđela probudila.’” Review and Herald, 1. travnja 1850.

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