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

Knjiga proroka Joela i Laodicejska crkva adventista sedmoga dana - broj trideset i jedan

Number Thirty-One

Broj trideset i jedan

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Posljednja tri mesijanska ispunjenja smještena u Evanđelju po Mateju prepoznaju tri elementa putokaza zakona o nedjelji: raspršenje Božjega naroda pri zakonu o nedjelji, kako je predočeno raspršenjem maloga stada 22. listopada 1844. i raspršenjem učenika kod križa. Oba raspršenja usklađuju se sa zakonom o nedjelji. U vezi s Galilejom, koja je simbol proročkoga preokreta, narod koji je bio u tami sve do zakona o nedjelji bit će pozvan iz tame. Te osobe su drugo Božje stado, radnici jedanaestoga sata koji se bude za pitanje subotnje kontroverze dok su pozivani iz Babilona. Njihov poziv iz Babilona druga je faza suda, koji započinje u Božjem domu, a zatim se pri zakonu o nedjelji suočava s onima izvan Jeruzalema.

## The Tenth Messianic Waymark is The Sunday law Scattering

Deseti mesijanski putokaz jest Raspršenje zbog nedjeljnog zakona

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Ali sve se to dogodilo da se ispune Pisma prorokâ. Tada ga svi učenici ostaviše i pobjegoše. Matej 26,56.

## Prediction

Predviđanje

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Probudi se, maču, protiv mojega pastira, i protiv čovjeka, druga mojega, govori Gospod nad vojskama: udari pastira, i ovce će se razbježati; i ja ću okrenuti svoju ruku na malene. Zaharija 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> „Uskoro ćemo biti silno raspršeni, i ono što činimo mora se učiniti brzo.“ Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> „Dolazi vrijeme kada ćemo biti odvojeni i raspršeni, i svatko će od nas morati stajati bez prednosti zajedništva s onima iste dragocjene vjere; a kako možete opstati ako Bog nije uz vas, i ako ne znate da vas on vodi i upravlja?” Review and Herald, 25. ožujka 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Jedanaesti mesijanski putokaz jest pozivanje pogana.

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Da se ispuni što je rekao prorok Izaija: Zemlja Zebulunova i zemlja Naftalijeva, uz put k moru, s onu stranu Jordana, Galileja poganska; narod koji je sjedio u tami vidje svjetlost veliku; i onima koji su sjedili u kraju i sjeni smrti svjetlost zasja. Matej 4:14–16.

## Prediction

Predviđanje

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Ali tama neće biti kao što bijaše u vrijeme njezine tjeskobe, kada je isprva lakše ponizio zemlju Zebulunovu i zemlju Naftalijevu, a poslije je teže pritisnuo put uz more, s onu stranu Jordana, u Galileji narodâ. Narod koji je hodio u tami vidje svjetlost veliku; onima koji prebivaju u zemlji sjene smrtne zasja svjetlost. Izaija 9,1.2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

U vrijeme nedjeljnoga zakona kasna će kiša biti izlivena bez mjere, a neznabošci će vidjeti veliku svjetlost. Progonstvo će raspršiti vjerne i proširiti poruku.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Predavat će vas vijećima, … da, i pred upravitelje i kraljeve izvodit će vas poradi Mene, njima za svjedočanstvo i poganima.’ Matej 10,17.18, R. V. Progonstvo će širiti svjetlo. Kristove će sluge biti izvođene pred velike ljude ovoga svijeta, koji, da nije toga, možda nikada ne bi čuli evanđelje. Istina je tim ljudima bila pogrešno prikazana. Slušali su lažne optužbe o vjeri Kristovih učenika. Često im je jedino sredstvo da upoznaju njezin stvarni karakter svjedočanstvo onih koji su izvedeni na sud zbog svoje vjere. Tijekom ispitivanja od njih se traži da odgovaraju, a njihovi suci da slušaju svjedočanstvo koje se daje. Božja će se milost udijeliti Njegovim slugama da odgovori hitnoj potrebi. ‘Dat će vam se’, kaže Isus, ‘u onaj isti čas što ćete govoriti. Jer ne govorite vi, nego Duh Oca vašega govori u vama.’ Dok Duh Božji prosvjetljuje umove Njegovih slugu, istina će biti iznesena u svojoj božanskoj sili i dragocjenosti. Oni koji odbacuju istinu ustajat će da optužuju i tlače učenike. Ali usred gubitka i stradanja, pa i do smrti, djeca Gospodnja trebaju očitovati krotkost svojega božanskog Uzora. Tako će se vidjeti suprotnost između Sotoninih oruđa i Kristovih predstavnika. Spasitelj će biti uzdignut pred vladarima i pred narodom.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> „Učenici nisu bili obdareni hrabrošću i postojanošću mučenika sve dok takva milost nije bila potrebna. Tada se ispunilo Spasiteljevo obećanje. Kada su Petar i Ivan svjedočili pred Vijećem Sinedrija, ljudi su se ‘divili; i prepoznali su da su bili s Isusom’. Djela 4,13. O Stjepanu je zapisano da su ‘svi koji su sjedili u Vijeću, uprijevši pogled u njega, vidjeli njegovo lice kao lice anđela’. Ljudi ‘nisu mogli odoljeti mudrosti i Duhu kojim je govorio’. Djela 6,15.10. A Pavao, pišući o vlastitom suđenju pred carevim sudom, kaže: ‘Pri mojoj prvoj obrani nitko nije pristao uza me, nego su me svi ostavili…. Ali Gospodin je stajao uza me i osnažio me, da se po meni poruka potpuno navijesti i da je čuju svi pogani; i bio sam izbavljen iz lavljih usta.’ 2 Timoteju 4,16.17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> „Sluge Kristove nisu smjele unaprijed pripremati nikakav unaprijed sastavljen govor koji bi iznijele kada budu izvedene na sud. Njihova se priprema trebala odvijati iz dana u dan pohranjujući dragocjene istine Božje riječi i, kroz molitvu, jačajući svoju vjeru. Kada bi bile dovedene na suđenje, Duh Sveti dozvao bi im u sjećanje upravo one istine koje bi bile potrebne.” Isusov život, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Sud počinje nad domom Božjim 9/11 i završava kod nedjeljnog zakona, kada se sud potom premješta na drugo Božje stado izvan doma Božjega.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Dvanaesti mesijanski putokaz jest Sud nad poganima.

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Da se ispuni što je rečeno po proroku Izaiji, koji govori: Evo sluge mojega, kojega sam izabrao; ljubljenoga mojega, koji je po volji duši mojoj: stavit ću Duh svoj na njega, i on će navijestiti sud narodima. Neće se prepirati niti vikati; niti će tko čuti glas njegov po ulicama. Trsku napuknutu neće prelomiti i stijenj što tinja neće ugasiti, dok ne izvede sud do pobjede. I u ime njegovo uzdat će se narodi. Matej 12:17–21.

## Prediction

Predviđanje

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Evo sluge mojega, kojega podupirem; izabranika svojega, u kome duša moja uživa; stavio sam duh svoj na nj: on će iznijeti sud narodima. Neće vikati, ni podizati glasa, niti će dati da mu se glas čuje po ulici. Napuknute trske neće prelomiti i stijenja što tinja neće ugasiti: iznijet će sud po istini. Neće klonuti niti se obeshrabriti dok ne uspostavi sud na zemlji; i otoci će čekati njegov zakon. Izaija 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Zatvaranje suda za dom Božji započelo je u srpnju 2023., kada se začuo glas na ulicama gdje su Mojsije i Ilija ležali mrtvi u dolini mrtvih suhih kostiju. Kada se glas začuo, sud se počeo zatvarati za dom Božji i nastavio prema sudu nad neznabošcima. U Evanđelju po Mateju nalazi se dvanaest mesijanskih ispunjenja koja prepoznaju glavne orijentire u reformnom pokretu sto četrdeset i četiri tisuće. Tih dvanaest orijentira predočeno je Mesijom. 1989.; 1996.; 11. rujna 2001.; 18. srpnja 2020.; srpanj 2023.; 2024.; ponoćni poklič, odvajanje svećenika i nedjeljni zakon — sve je to prepoznato, pri čemu 11. rujna ima unutarnjeg i vanjskog svjedoka, a nedjeljni zakon ima unutarnjeg svjedoka rasijavanja, a zatim dva svjedoka razdoblja suda radnika jedanaestoga sata. Devet orijentira reformnog pokreta sto četrdeset i četiri tisuće izravno je prepoznato u Evanđelju po Mateju.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matej je alfa Novoga zavjeta, a Otkrivenje je omega. Matej je proročko remek-djelo čije je značenje bilo zapečaćeno sve do posljednjih dana. Ono sadrži omega dvanaest poglavlja, koja odgovaraju alfi Postanka od jedanaestoga do dvadeset i drugoga poglavlja. Kao alfa Otkrivenju, ono je usporedno s nadahnutim odnosom Daniela i Otkrivenja. Ono što je otkriveno o knjigama Daniela i Otkrivenja u vezi s njihovim proročkim odnosom, vrijedilo bi i za odnos Mateja i Otkrivenja. Ono o čemu smo obaviješteni u tom smislu odgovaralo bi sljedećemu:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

U Evanđelju po Mateju preuzima se ista proročka linija kao i u knjizi Otkrivenja.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> „Otkrivenje je zapečaćena knjiga, ali je također i otvorena knjiga. Ono bilježi čudesne događaje koji se imaju zbiti u posljednjim danima povijesti ove zemlje. Učenja ove knjige određena su, a ne mistična i nerazumljiva. U njoj se nastavlja ista linija proročanstva kao i u Danielu. Neka je proročanstva Bog ponovio, pokazujući tako da im treba pridati važnost. Gospodin ne ponavlja ono što nije od velike važnosti.“ Manuscript Releases, sv. 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Evanđelje po Mateju preuzima „istu liniju proročanstva” kao i Otkrivenje i Daniel, a ona se dovodi do savršenstva u knjizi Otkrivenja, jer riječ „dopuna” znači savršenstvo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> „U Otkrivenju se susreću i završavaju sve knjige Biblije. Ovdje se nalazi dopuna knjige proroka Daniela. Jedna je proročanstvo; druga je otkrivenje. Knjiga koja je bila zapečaćena nije Otkrivenje, nego onaj dio Danielova proročanstva koji se odnosi na posljednje dane. Anđeo je zapovjedio: ‘A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka.’ Daniel 12:4.” Djela apostolska, 585.

Matthew, Daniel and Revelation are the same book.

Evanđelje po Mateju, Daniel i Otkrivenje ista su knjiga.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Knjige Daniela i Otkrivenja jedno su. Jedna je proročanstvo, druga otkrivenje; jedna je zapečaćena knjiga, druga otvorena knjiga. Ivan je čuo otajstva koja su gromovi izrekli, ali mu je bilo zapovjeđeno da ih ne zapiše.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Činilo se važnim odvojiti vrijeme kako bi se Evanđelje po Mateju smjestilo u kontekst koji bi mogao naglasiti proročko značenje toga što je Petar bio u Cezareji Filipovoj prije nego što ponovno usmjerim proučavanje na knjigu Joela. Pokušat ću sažeti svoja zapažanja o Evanđelju po Mateju nastojeći prikazati golemo proročko značenje Petra u Cezareji Filipovoj, koja je Panijum iz Daniela jedanaest, stihovi trinaest do petnaest.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Evanđelje po Mateju ustrojeno je na temelju triju različitih proročkih linija. Prvu liniju čini prvih deset poglavlja; drugu liniju čini sljedećih dvanaest poglavlja, nakon kojih slijedi treća linija sastavljena od šest poglavlja. Prvih deset poglavlja predstavljaju prvoga anđela iz Otkrivenja četrnaest, sljedećih dvanaest poglavlja predstavljaju drugoga anđela iz Otkrivenja četrnaest, a posljednjih šest poglavlja predstavljaju trećega anđela iz Otkrivenja četrnaest. Još nisam jasno dokazao ovo zapažanje, ali to se može lako učiniti. Prije nego što to učinimo, želim nastaviti povlačiti neke od širih poteza po platnu koje je Evanđelje po Mateju.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Drugi redak jedanaestoga do dvadeset drugoga poglavlja predstavljen je drugim anđelom, a drugi anđeo uvijek označuje udvostručenje, jer Babilon pade, pade. Poglavlja jedanaesto do dvadeset drugo Knjige Postanka izlažu obećanje, a zatim i trostupanjski Božji savez s izabranim narodom po patrijarhu Abramu. Sam središnji redak tih dvanaest poglavlja označuje „obrezanje” kao znak saveza, a ono je ustanovljeno u drugom od triju koraka. Sam središnji redak Matejeva usporednog savezničkog niza jest onaj u kojemu se ime Šimuna Barjone mijenja u Petar.

> 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. Matthew 16:18.

> A ja tebi kažem: Ti si Petar, i na ovoj stijeni sagradit ću Crkvu svoju; i vrata paklena neće je nadvladati. Matej 16,18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Petrovo ime predstavlja sto četrdeset i četiri tisuće, i on predstavlja skupinu koja svoju vjeru temelji na slušanju Kristove poruke. Ne jednostavno poruke o Isusu, nego poruke za koju je Isus ustvrdio da ju je sam Gospodin dao Petru.

> He saith unto them, But whom say ye that I am?

> Reče im: A vi, što vi kažete, tko sam ja?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> A Šimun Petar odgovori i reče: Ti si Krist, Sin Boga živoga. A Isus odgovori i reče mu,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Blago tebi, Šimune Barjona, jer ti to nisu objavili tijelo i krv, nego Otac moj koji je na nebesima. Matej 16,15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Petrova se vjera temelji na tome da je Isus postao Krist — Mesija. Petrovo je ime promijenjeno, kao što je bilo i Abramovo, kako bi označilo saveznički odnos, a njegovo ime odgovara broju 144.000; i upravo se u tom retku velika borba poistovjećuje sa Stijenom koja je temelj crkve, a ona će nadvladati crkve pakla. Sto četrdeset i četiri tisuće konačna su objava izabranoga savezničkog naroda, a Petar predstavlja tu skupinu.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petar također istodobno predstavlja prvu kršćansku crkvu, crkvu učenika, jer je to povijest u kojoj je Krist položio temelj svoje Crkve. Krist je temelj i On je također zaglavni kamen, a Petar je simbol prve kršćanske zaručnice i posljednje kršćanske zaručnice. Stoga je Petar u jednom retku istodobno i alfa i omega simbol.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Taj jedan redak središnji je redak dvanaest poglavlja koja predstavljaju poruku drugoga anđela, a Petar „udvostručuje” kao prva nevjesta i posljednja nevjesta. Posljednja će nevjesta biti u ratu sa sinagogom Sotonom, a posljednja će se nevjesta sastojati od dviju skupina. Jedna skupina, sto četrdeset i četiri tisuće; druga skupina jest veliko mnoštvo. Veliko mnoštvo predstavljeno je Smirnom, a sto četrdeset i četiri tisuće Filadelfijom.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Sto četrdeset i četiri tisuće jesu Filadelfijci, a Petrova promjena imena u osamnaestom retku predstavlja pečaćenje sto četrdeset i četiri tisuće. On je simbol onih koji su zapečaćeni, i u tome retku, upravo središnjem retku dvanaest saveznih poglavlja, on se podudara s upravo središnjim retkom u dvanaest poglavlja Postanka, gdje je obrezanje označeno kao znak. Poglavlja jedanaest do dvadeset i dva Otkrivenja pružaju treću crtu dvanaest poglavlja savezničkoga svjedočanstva, a središnji redak tih dvanaest poglavlja označava brak bludnice iz Otkrivenja sedamnaest sa kraljevima zemlje.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> I Zvijer koja bijaše, i nije, i ona je osma, i od sedmorice je, i odlazi u propast. Otkrivenje 17,11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Ovaj se redak bavi prepoznavanjem konačnog pada Babilona velikoga, a prvi pad Babela bio je u prvome poglavlju dvanaestopoglavne savezničke linije Postanka. Petar u središnjem retku predstavlja sto četrdeset i četiri tisuće, što je usklađeno sa središnjim retkom Postanka. U središnjem retku Otkrivenja pad Babilona velikoga privodi kraju priču o Nimrodu, velikom lovcu iz Babela.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Središnji redci svake od ovih triju proročkih linija prepoznaju ili pečat Božji ili žig Zvijeri. Babilonski savez smrti, započet u Postanku, doseže svoj završetak u Otkrivenju. Time postavlja početak i svršetak na sve tri linije, kada se one dovedu zajedno, redak na redak. Ondje gdje je Petar upotrijebljen kao simbol velike borbe između Stijene i vrata paklena jest poruka drugoga anđela, jer poruka drugoga anđela glasi: Pade Babilon (Nimrod), pade (bludnica Rima). Druga linija u Matejevim trima linijama jest poruka drugoga anđela, jer prepoznaje dva pada Babilona. Ona predstavlja krivotvoreni brak upravo ondje gdje se pravi brak dovršava, kod nedjeljnoga zakona. Ona predstavlja broj „8” kao krivotvorinu Božjega naroda, koji su pravih osam. Papinstvo je također prikazano kao ono koje krivotvori Boga, jer bijaše, i još jest, i uzaći će. Ono uzlazi upravo ondje gdje stijeg uzlazi — kod nedjeljnoga zakona.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

U Mateju postoji dvanaest mesijanskih ispunjenja, a u Starome zavjetu nalazi se između tristo i petsto proročanstava o Mesiji. Matej sadrži dvanaest izravno označenih ispunjenja, daleko više od bilo kojega od preostala tri evanđelja. Tih se dvanaest ispunjenja podudara s devet zasebnih orijentira u reformnom pokretu sto četrdeset i četiri tisuće. Devet simbolizira cjelovitost, jer nema broja iznad „devet“, budući da svaki drugi broj nakon „devet“ upotrebljava samo devet znamenaka od jedan do devet te nulu. Devet je punina. Od tih devet orijentira, dva imaju više od jednoga od Matejevih ispunjenja. 9/11 ima dva, a zakon o nedjelji ima tri.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Vrijeme svršetka 1989., formaliziranje poruke 1996., potom 11. rujna, potom razočaranje 18. srpnja 2020., potom glas u pustinji u srpnju 2023., što je dovelo do uskrsnuća 2024., što vodi do Ponoćnog poklika, nakon čega slijedi odvajanje svećenikâ, koje kulminira u nedjeljnom zakonu. Devet putokaza, od kojih jedan ima dva svjedoka, a jedan tri svjedoka; 11. rujna ima dva, a nedjeljni zakon tri. To znači da u reformskoj liniji sto četrdeset i četiri tisuće, dva svjedoka 11. rujna pa sve do tri svjedoka nedjeljnog zakona—označavaju vrijeme zapečaćenja sto četrdeset i četiri tisuće. Dvanaest putokaza usklađuje se sa svakim reformnim pokretom i time naglašava i prepoznaje vrijeme zapečaćenja sto četrdeset i četiri tisuće od 11. rujna do nedjeljnog zakona.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Čineći to, ono prepoznaje dva svjedoka na 11. rujna i tri svjedoka pri nedjeljnom zakonu. Dva svjedoka na 11. rujna jesu poruka drugoga anđela, a tri svjedoka pri nedjeljnom zakonu jesu poruka trećega anđela. Stoga crta oblikovana Matejevim ispunjenjima mesijanskih proročanstava izdvaja i uvećava vrijeme pečaćenja, dok drugoga anđela prepoznaje kao alfu povijesti vremena pečaćenja, a trećega anđela kao omegu. To znači da je vrijeme pečaćenja omeđeno brojem dva i brojem tri, postavljajući tako broj dvadeset i tri, simbol pomirenja, nad čitavu povijest pečaćenja.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

U Evanđelju po Mateju postoje tri proročke linije, koje predstavljaju prvoga, drugoga i trećega anđela, i dvanaest poglavlja u drugoj Matejevoj liniji predstavljaju savez sa sto četrdeset i četiri tisuće, jer je to omega alfa-savezu Postanka s Abramom. To također znači da, kao drugi anđeo, kada Petar predstavlja i prvu i posljednju kršćansku nevjestu, Petrovo udvostručenje uspostavlja proročki zahtjev za udvostručenjem u drugome anđelu. Na temelju triju svjedoka broj dvanaest jest uže koje povezuje tri linije od po dvanaest poglavlja, stoga, kada u Evanđelju po Mateju nađemo još jedno predstavljanje broja dvanaest, ono mora biti usklađeno s drugim dvanaesticama u Evanđelju po Mateju.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Dvanaest poglavlja Evanđelja po Mateju, koja započinju simboličkim brojem jedanaest i završavaju njegovim simboličkim parnjakom, brojem dvadeset i dva, usklađuju se s reformnom linijom sto četrdeset i četiri tisuće, predstavljenom s dvanaest mesijanskih ispunjenja, te tako očituju drugo „udvostručenje” u liniji drugoga anđela. Dvanaest mesijanskih ispunjenja, zajedno s dvanaest poglavlja, čine „udvostručenje” drugoga anđela, ali kada se pomnože, predstavljaju 144.000. Petar je udvostručen, a i broj dvanaest također je udvostručen. Ta udvostručenja ispunjavaju udvostručenje Babilona koji pada dvaput.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Poglavlja jedanaest do dvadeset i dva predstavljaju drugoga anđela iz Otkrivenja četrnaest. Deset je simbol kušnje, a prva od triju kušnji jesu prvih deset poglavlja Mateja. „Deset“ simbolizira kušnju. Budući da je Matej alfa prema omegi Otkrivenja, prvo poglavlje bilo koje od tih knjiga započinje otkrivenjem Isusa Krista. U prvom poglavlju Josip je stavljen na kušnju hoće li vjerovati anđelu ili ne. Njegov pandan bio je Ivan Krstiteljov otac Zaharija, koji nije vjerovao te je pao na istoj kušnji. Jedan je prihvatio providonosno rođenje, a drugi je posumnjao.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

U drugom poglavlju Herod se bojao rođenja novoga kralja, a Josip i Marija pobjegli su u Egipat. Ivan Krstitelj donio je prvu kušnju u trećem poglavlju, prvu kušnju koju sestra White prepoznaje kao kušnju života ili smrti, jer je napisala da „oni koji su odbacili Ivanovu poruku nisu mogli imati koristi od Isusa.” Prvi anđeo nosi poruku kušnje koja poziva ljude, kao što je to činio Ivan, da se boje Boga, jer dolazi čas Božjega suda. To je predočeno Ivanom kada je upitao: „tko vas je upozorio da bježite od gnjeva koji dolazi?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Zatim, u četvrtom poglavlju, Isus posti četrdeset dana, što kulminira s tri zasebne kušnje, jer su te tri kušnje uvijek prikazane u poruci prvoga anđela. Tada je Isus počeo graditi temelje odabirući svoje učenike, jer su s Ezrom i Nehemijom temelji hrama bili položeni u povijesti prvoga dekreta, a s mileritima temelji su bili položeni u povijesti prvoga anđela. Temelji su blaženstva, nakon kojih slijede Njegova čuda koja su dovela do toga da je poslao dvanaestoricu učenika do završetka desetoga poglavlja. Tada je dvanaest učenika bilo na svojem mjestu, a nadahnuće utvrđuje da su učenici bili temelj kršćanske crkve. Do jedanaestoga poglavlja temelji su bili dovršeni.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

U jedanaestom poglavlju učenici služe samostalno, a Isus je sam, što označava jasan prijelom između desetoga i jedanaestoga poglavlja. Poglavlja od prvoga do desetoga predstavljaju poruku prvoga anđela, koja je završila dolaskom drugoga. Drugi anđeo uzrokuje podjelu, razdvajanje, kao kod milerita i protestanata. Deseto poglavlje završava tako što se Isus odvaja od učenika, a u jedanaestom je poglavlju sam.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Jedanaesto do dvadeset drugo poglavlje predstavlja drugog anđela, što vodi do dvadeset trećeg do dvadeset osmog poglavlja kao treće linije trećega anđela. Naravno, treći anđeo dolazi do nedjeljnog zakona, što predstavlja Pasha u poglavljima dvadeset šest do dvadeset osam. „23“ je simbol pomirenja, a prvo od tih šest poglavlja predstavlja poruku prvoga anđela, dok posljednja tri poglavlja predstavljaju poruku trećega anđela. Dva poglavlja u sredini (24 i 25) predstavljaju drugog anđela. Posljednja tri poglavlja sadrže „23“ posebne orijentire, usklađujući poglavlje „23“, kao prvoga anđela ili početak, i poglavlja dvadeset šest do dvadeset osam kao trećega, s „23“ orijentira. Poglavlje 23 jest prvi anđeo, a sljedeća dva poglavlja su drugi anđeo, a posljednja tri poglavlja su treći anđeo.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Treći redak u Mateju predstavlja trećega anđela i podijeljen je u tri koraka. Dvadeset treće poglavlje prvi je korak i prvi anđeo. Poglavlja 24 i 25 drugi su korak i drugi anđeo. Poglavlja 26, 27 i 28 treći su korak i treći anđeo. Jedno poglavlje za prvoga anđela, dva poglavlja za drugoga anđela i tri poglavlja za trećega. Treći, a to je Pasha, koja predstavlja križ, koji je opet usklađen sa zakonom o nedjelji, također je predstavljen Pedesetnicom.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pedesetnica je broj 50, a 50 je simbol Jubileja. Jubilej obuhvaća četrdeset i devetu godinu, kraj sedmoga ciklusa od sedam godina. Broj 49 prethodi broju 50, ali je s njime izravno povezan. Treći redak u Mateju započinje 23. poglavljem, nakon kojega slijede dva poglavlja (24, 25) koja zajedno daju 49, neposredno prije trećega anđela koji predstavlja broj 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Početak niza od šest poglavlja jest „23“, a završetak je „23“ orijentira, a zbroj koji proizlazi iz pribrajanja 26. poglavlja s 27. i 28. iznosi „81“, što je simbol svećenika utkan u same retke koji prepoznaju prolijevanje krvi kojom će se Nebeski Veliki Svećenik služiti u svojoj velikosvećeničkoj službi. Iz toga razloga naslov 81. poglavlja u Čežnji vjekova temelji se na Mateju 28.

> “Chapter 81— ‘The Lord Is Risen’

> „81. poglavlje — ‘Gospodin je uskrsnuo’“

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> „Ovo se poglavlje temelji na Mateju 28,2–4.11–15.“ Čežnja vjekova, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Broj „81” predstavlja svećeništvo, a u Levitskom zakoniku 8 izloženo je sedam dana posvećenja svećenika. U 8. poglavlju Knjige Brojeva izloženo je očišćenje levita. U 2. Ljetopisa „81” svećenik suprotstavlja se kralju Uziji, a taj ulomak izravno pridonosi uspostavljanju poruke o pečaćenju sto četrdeset i četiri tisuće.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ali kad je ojačao, srce mu se uzoholi na njegovu propast; jer se ogriješio o Gospodina, Boga svojega, te uđe u hram Gospodnji da prinese kâd na kadionom žrtveniku. A svećenik Azarija pođe za njim, i s njim osamdeset svećenika Gospodnjih, valjanih ljudi. I oni se usprotiviše kralju Uziji i rekoše mu: Nije na tebi, Uzija, da prinosiš kâd Gospodinu, nego na svećenicima, sinovima Aronovim, koji su posvećeni da prinose kâd. Izađi iz Svetišta, jer si zgriješio, i to ti neće biti na čast od Gospodina Boga.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Tada se Uzija razgnjevi i imao je kadionicu u ruci da pali kad; i dok se gnjevio na svećenike, guba izbi na njegovu čelu pred svećenicima u Domu Gospodnjem, pokraj kadionoga žrtvenika. I Azarja, veliki svećenik, i svi svećenici pogledaše ga, i gle, bijaše gubav na čelu; i otjeraše ga odande; da, i sam pohiti izići, jer ga je Gospod udario. I kralj Uzija bijaše gubav do dana svoje smrti te je prebivao u odvojenoj kući, budući da je bio gubav; jer bijaše isključen iz Doma Gospodnjega. A njegov sin Jotam bio je nad kraljevskim dvorom i upravljao je narodom zemlje. 2 Ljetopisa 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Kao simbol, osamdeset i jedan povezan je sa svećenicima koji su se usprotivili Uzijinim nastojanjima da prinese žrtve u Svetištu. Proročanska struktura odlomka o Uziji podudara se s proročanskom strukturom Daniela 11, redaka 11 i 12. Oba odlomka prepoznaju južnoga kralja kojemu se srce uzoholilo zbog vojnih pobjeda, a osobito zbog nedavne pobjede nad kraljem sjevera. Kada se jedanaesti redak Daniela 11 ispunio na Ptolemeju u bitci kod Rafije, on je, kao i Uzija, nastojao prinijeti žrtvu u Svetištu u Jeruzalemu, ali su mu se svećenici usprotivili. Redak na redak, ta dva svjedoka prepoznaju ukrajinski rat koji je gotovo završen.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Osamdeset i prvo poglavlje knjige Čežnja vjekova temelji se na Mateju 28 i prikazuje Krista kako uzlazi da započne svoju službu kao nebeski Veliki Svećenik.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> A glavno u ovome što smo rekli jest ovo: imamo takva velikoga svećenika, koji sjedi zdesna prijestolja Veličanstva na nebesima. Hebrejima 8,1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Broj „81” simbol je svećenika, a poglavlja 26, 27, 28; treći korak treće linije u Mateju zbraja se do 81. Drugi korak zbraja se do 49, a prvi korak iznosi 23. Osamdeset i jedan predstavlja 80 svećenika i jednoga velikoga svećenika u svjedočanstvu o Uziji. Na ovoj razini 80 svećenika su ljudski, a veliki svećenik je božanski. 81 predstavlja sjedinjenje božanstva s čovještvom. Broj jedan u broju osamdeset i jedan predstavlja božanstvo.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Broj jedan u broju jedanaest predstavlja čovještvo, a također i božanstvo. Broj jedan u broju dvadeset jedan predstavlja božanstvo, a dvadeset čovještvo. Kombinacija dva i jedan može se vidjeti u učenicima na putu u Emaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Spoj trojice i jednoga jest čovječanstvo i božanstvo, kako je predočeno užarenom peći Šadraka, Mešaka i Abednega.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Kombinacija četiriju i jednoga pokazuje da se sjedinjenje božanstva s čovještvom ostvaruje u četvrtom naraštaju.

The five and one combination identifies the five virgins waiting for the bridegroom.

Kombinacija pet i jedan označava pet djevica koje čekaju zaručnika.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Kombinacija šest i jedan predstavlja čovjekov odnos prema suboti sedmoga dana, kojoj je Božanstvo Gospodar. Broj „šest” simbol je čovjeka, a jedan je Krist.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Kombinacija sedam i jedan predstavlja prijelaz sedme crkve Laodiceje u filadelfijsko iskustvo.

81 is a symbol of the priests and their relation to the high priest.

81 je simbol svećenika i njihova odnosa prema velikom svećeniku.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Kombinacija devet i jedan označava dovršenje. Trudnoća traje devet mjeseci. Bilo je 9 naraštaja koji su vodili do Noe i devet naraštaja nakon toga koji su vodili do saveza. Isus je predao duh u deveti sat. Kombinacija devet i jedan označava dovršenje djela zapečaćivanja Njegova naroda.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

U ovom kontekstu, jedan je spoj čovještva i Božanstva; broj dva jest božanski Učitelj, koji poučava čovještvo. Broj tri jest poruka trojice anđela, koja je poruka kojoj su poučeni u broju dva. Broj četiri označuje četvrti naraštaj, te tako određuje proročku povijest kada se očituje pet mudrih djevica i ponovno stvara, kako je prikazano šestim danom stvaranja. Zatim sedmi korak označuje prijelaz u Filadelfiju i zagonetku osmorice koji su od sedmorice. U tom je trenutku savez izvršen i svećenstvo „81“ uzdignuto je da dovrši djelo predstavljeno brojem devet. Na svakom je koraku broj jedan Lav iz plemena Judina, koji je također Palmoni, Divni Brojitelj. 81 je simbol svećenika. Palmoni je stvorio sve brojeve.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Broj jedanaest predstavlja polovicu broja dvadeset i dva, a oba predstavljaju sjedinjenje božanstva s čovještvom. U nedavnom članku uključio sam dvije izjave koje se odnose na početak i svršetak.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Prva izjava utvrdila je da joj je, kada je Ellen White imala svoja početna viđenja Svetišta, bilo pokazano da je zapovijed o suboti sjala jače od ostalih zapovijedi. Također joj je bilo pokazano da je u posljednjim danima „nauk o utjelovljenju” bio obavijen blagim sjajem. Subota je bila svjetlo na početku koje je predočavalo nauk o utjelovljenju na svršetku. Sjedinjenje božanstva s čovještvom jest nauk o utjelovljenju, jer je to nauk o Kristu koji je na Sebe uzeo ljudsko tijelo i time dao primjer da božanstvo sjedinjeno s čovještvom ne griješi.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Jedanaest plus jedanaest jednako je dvadeset i dva, a broj jedanaest započinje svaku od dvanaest poglavlja saveznih linija, i svaka završava s dvadeset i dva. Jedanaesta poglavlja i jedanaesti redci unutar Svetoga pisma predstavljaju putokaze stotinu četrdeset i četiri tisuće.

## 2014

2014.

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Rat u Ukrajini započeo je 2014. godine i predstavlja vanjsku crtu vremena pečaćenja sto četrdeset i četiri tisuće.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> I kralj juga razgnjevit će se te će izići i ratovati s njim, naime s kraljem sjevera; i on će podići veliko mnoštvo, ali će mnoštvo biti predano u njegovu ruku. Daniel 11,11.

## July 18, 2020

18. srpnja 2020.

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Prvo razočaranje bilo je Isusovo odgađanje odlaska da uskrisi Lazara, krunsko čudo i pečat Božji. Isus je čekao četiri dana prije nego što je uskrsnuo Lazara. Redak u Ivanu označuje posljednje od sedam čuda koja su izravno prepoznata u Evanđelju po Ivanu. Prvo je bilo pretvaranje vode u vino. Mnogo je svjetla u razmatranju sedam čuda koja kulminiraju s Ivanom 11,11, i svi se teolozi slažu da u Ivanu postoje samo sedam čuda, na temelju toga što su ta čuda izravno prepoznata. Iz toga razloga oni ne uključuju Kristovo uskrsnuće kao osmi znak, ali ono je bilo čudo, a Njegovo uskrsnuće jest znak Saveza, stoga je uskrsnuće u knjizi Ivana osmo čudo, ono od sedam, jer je svako od prethodnih sedam čuda bilo ostvareno silom Njegova uskrsnuća.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> To reče; a potom im kaže: Naš prijatelj Lazar spava; ali idem da ga probudim iz sna. Ivan 11,11.

## July, 2023

srpanj, 2023.

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

U srpnju 2023. glas u pustinji počeo je uzvikivati poruku koja posjeduje Duha života.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> I nakon tri dana i pol uđe u njih Duh života od Boga te stadoše na svoje noge; i velik strah obuze one koji ih gledahu. Otkrivenje 11,11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Ivan se rađa osam dana prije nedjeljnoga zakona, jer pri nedjeljnome zakonu njegov otac Zaharija progovara. Ivanovo se ime pri nedjeljnome zakonu mijenja iz Zaharija u Ivana, kada njegova promjena imena označuje saveznički odnos. Rođenje predočava uskrsnuće onih pobijenih na ulicama 18. srpnja 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Zaista, kažem vam: među rođenima od žene nije ustao veći od Ivana Krstitelja; ali najmanji u kraljevstvu nebeskom veći je od njega. Matej 11,11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Izaija prepoznaje drugo sabiranje koje se ispunilo 1849. godine. Drugo sabiranje započelo je u srpnju 2023. i završava kada Božji narod bude zapečaćen.

> 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. Isaiah 11:11.

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

## Just Before the Sunday law

Neposredno prije zakona o nedjelji

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Isus je upravo dovršio svečani ulazak, označujući tako prijelaz od Ponoćnog poklika do nedjeljnog zakona; sa sobom ima dvanaestoricu učenika, jer su oni već izabrani prije nedjeljnog zakona.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> I Isus uđe u Jeruzalem, i u hram; i pošto je sve uokolo razgledao, a budući da je već nastupila večer, iziđe u Betaniju s dvanaestoricom. Marko 11,11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Kada se pečaćenje dovrši na sto četrdeset i četiri tisuće, neposredno prije nedjeljnoga zakona, sjedinjavanje muža Božanstva sa ženom čovještva biva dovršeno, i to dvoje zauvijek su jedno, jer je pomirenje dovršeno.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Ipak, ni muškarac nije bez žene, ni žena bez muškarca, u Gospodinu. 1. Korinćanima 11,11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Čudesno rođenje Sare, rođenje koje je odavno kasnilo još od pobune 1863. godine, ostvaruje se kada žena iz dvanaestog poglavlja Otkrivenja rodi blizance. Prvo dijete dolazi pri Ponoćnom pokliku, a drugo dijete pri nedjeljnom zakonu. Dijete koje je izašlo drugo imalo je grimiznu nit koja predstavlja Rahabin znak u Jerihonu.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Vjerom i sama Sara primi snagu da začne sjeme te rodi dijete kad bijaše već poodmakle dobi, jer je smatrala vjernim Onoga koji je obećao. Hebrejima 11,11.

## The Sunday law for Laodicea

Zakon o nedjelji za Laodiceju

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Jeremija prepoznaje sud nad laodicejskom Crkvom adventista sedmoga dana.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Stoga ovako govori Gospodin: Evo, pustit ću na njih zlo od kojega neće moći umaknuti; i premda će vapiti k meni, neću ih uslišati. Jeremija 11,11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiel se slaže s Jeremijinim sudom o adventizmu.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ovaj grad neće vam biti kotao, niti ćete vi biti meso usred njega; nego ću vam suditi na granici Izraela. Ezekiel 11,11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Mimoilaženje drevnoga Izraela kao Božjega saveznog naroda uključuje to da Bog izaziva ljubomoru u nekadašnjem saveznom narodu zbog onoga što su odbacili. To se ponavlja nad adventizmom pri nedjeljnom zakonu.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Kažem dakle: Jesu li posrnuli da bi pali? Nipošto! Nego je po njihovu prijestupu došlo spasenje poganima, da ih se izazove na ljubomoru. Rimljanima 11,11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventizam, utemeljen na djelu Williama Millera, koje oni odbacuju, još je uvijek pokret koji je sagradio hram; ali kao i sa Salomonom, koji je također sagradio hram, oni su prekršili Savez i njihovo će im kraljevstvo biti oduzeto te dano narodu koji će upravljati Božjim vinogradom kako On odredi.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Stoga Gospod reče Salomonu: Zato što si to učinio i nisi držao moj savez ni moje uredbe koje sam ti zapovjedio, doista ću otrgnuti kraljevstvo od tebe i dat ću ga tvojemu sluzi. 1 Kings 11:11.

## The Sunday law for Philadelphia

Zakon o nedjelji za Filadelfiju

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

U vrijeme nedjeljnog zakona pobjedonosna je crkva, prema prorocima, postavljena u svoju vlastitu zemlju, a ta je zemlja zemlja koja obiluje porukom pozne kiše. Jerihon je bio ponovno sagrađen 1863., a u vrijeme nedjeljnog zakona Jerihon pada.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Nego zemlja u koju idete da je zaposjednete jest zemlja gora i dolina te pije vodu od kiše nebeske. Ponovljeni zakon 11,11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Grad je kraljevstvo, a crkva pobjedonosna predstavlja Kristovo kraljevstvo slave. To kraljevstvo crkve pobjedonosne započinje u vrijeme nedjeljnog zakona, kada je Njegova crkva uzdignuta i uzvišena iznad svih gora i brežuljaka.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Blagoslovom čestitih grad se uzvisuje, a ruši se ustima bezbožnih. Izreke 11,11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

U deveti sat došao je anđeo Korneliju i naložio mu da pošalje po Petra, određujući tako kada evanđelje dolazi poganima pri nedjeljnom zakonu. Kada je Petar od Boga bio upućen da pođe, to je bilo u kontekstu viđenja o jedenju nečistih životinja. To se ispunjava pri nedjeljnom zakonu. Deveti sat usklađuje se s devetim satom kada je Krist umro. Deveti sat predstavlja završetak razdoblja koje počinje u treći sat, kada je Isus bio razapet, umrijevši šest sati poslije. To je isto razdoblje Petra koji je u gornjoj sobi u treći sat, a zatim u hramu u deveti sat. Jedan deveti sat završava Kristovom smrću, a u sljedeći deveti sat Petar je u hramu objavljujući Joelovu poruku. Kristova smrt okončala je saveznički odnos s Izraelom i otvorila vrata poganima, koje predstavlja Kornelije.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> I gle, odmah su se pred kućom u kojoj sam bio pojavila tri čovjeka, poslana k meni iz Cezareje. Djela 11,11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> I oni će vam biti odvratni; ne jedite njihova mesa, nego neka vam se gadi njihova strvina. Levitski zakonik 11,11.

We will continue this study in the next article.

Ovu ćemo studiju nastaviti u sljedećem članku.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> „Sanjala sam da mi je Bog, nevidljivom rukom, poslao neobično izrađenu škrinjicu, dugu oko deset palaca i široku šest, načinjenu od ebanovine i bisera, umješno optočenu. Uz škrinjicu je bio pričvršćen ključ. Odmah sam uzela ključ i otvorila škrinjicu; tada sam, na svoje čuđenje i zaprepaštenje, otkrila da je ispunjena svakovrsnim draguljima svih veličina, dijamantima, dragim kamenjem te zlatnim i srebrnim novcem svake veličine i vrijednosti, krasno raspoređenima na svojim mjestima u škrinjici; i tako raspoređeni odražavali su svjetlost i slavu kojoj je jedino sunce bilo ravno. …“

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> „Zavirila sam u kovčeg, ali su mi oči bile zaslijepljene prizorom. Sjajile su deset puta većom slavom nego prije. Mislila sam da su ih stopala onih opakih osoba, koje su ih razasule i pogazile u prah, izribala u pijesku. Bile su složene u prekrasnom redu u kovčegu, svaka na svojem mjestu, bez ikakva vidljivog traga napora čovjeka koji ih je ubacio. Uzviknula sam od same radosti, i taj me uzvik probudio.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> „Dolazak Gospodnji odmičete predaleko. Vidjela sam da kasna kiša dolazi [iznenada kao] ponoćni poklik, i s deset puta većom silom.“ Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> I u svim stvarima mudrosti i razuma, o kojima ih je kralj ispitivao, našao ih je deset puta boljima od svih vračara i zvjezdoznanaca što bijahu u svemu njegovu kraljevstvu. Daniel 1,18–20.

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