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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj trideset i tri

Number Thirty-Three

Broj trideset i tri

Author

Jeff Pippenger

Published

January 21, 2026

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At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

U vrijeme nedjeljnoga zakona sto četrdeset i četiri tisuće proročki susreću radnike jedanaestoga sata. Sto četrdeset i četiri tisuće već su zapečaćene i tada pozivaju veliko mnoštvo da iziđe iz Babilona i da stane s njima za subotu sedmoga dana. Sud za Božju kuću završava kod nedjeljnoga zakona, a sud se zatim premješta na neznabošce, veliko mnoštvo — drugo Božje stado. Sedmo poglavlje Otkrivenja prepoznaje obje skupine, a u petome pečatu mučenici iz mračnoga srednjega vijeka pitaju: „Dokle?” dok Bog ne sudi papinskoj vlasti za njihovo mučeništvo. Rečeno im je da počinu u svojim grobovima dok se ne upotpuni druga skupina mučenika papinskoga progonstva, i dane su im bijele haljine. Veliko mnoštvo iz sedmoga poglavlja Otkrivenja nosi bijele haljine, jer ono predstavlja drugu skupinu papinskih mučenika u krizi nedjeljnoga zakona koja će uskoro doći. Sedmo poglavlje Otkrivenja i peti pečat govore o tim dvjema skupinama, kao i crkve Smirna i Filadelfija. Smirna predstavlja mučenike završnoga papinskoga krvoprolića, a Filadelfija sto četrdeset i četiri tisuće.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Petar je u trećem času u Cezareji Filipovoj, a nakon „šest dana“, ne šest sati, bio bi na rubu nedjeljnoga zakona, koji je deveti čas.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Matthew 17:1–3.

> I nakon šest dana Isus uze Petra, Jakova i Ivana, brata njegova, i povede ih na goru visoku nasamo. I preobrazi se pred njima: lice mu zasja kao sunce, a haljine mu postadoše bijele kao svjetlost. I gle, ukazaše im se Mojsije i Ilija te razgovarahu s njime. Matej 17,1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Pri nedjeljnom zakonu sto četrdeset i četiri tisuće proročki susreću veliko mnoštvo. Ilija predstavlja sto četrdeset i četiri tisuće koji ne okuse smrti, a Mojsije predstavlja one koji umiru u Gospodinu. Oni stoje s Kristom pri nedjeljnom zakonu, gdje Krist pomazuje svoje kraljevstvo slave, kao što je na križu uspostavio svoje kraljevstvo milosti. Ako ste još uvijek zaokupljeni logikom koju iznosimo u vezi sa šestsatnim razdobljem od trećega do devetoga sata, tada je nužno uvidjeti nešto što je vrlo osobita ilustracija.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Treći sat Cezareje Filipove alfa je omege devetoga sata Cezareje Primorske. Utvrđujem da Petar, ne šest sati, nego šest dana poslije, biva na Gori Preobraženja, što također prikazuje povijest koja kulminira nedjeljnim zakonom, a to je deveti sat. Razdoblje od šest dana usklađeno je s razdobljem od šest sati, ali samo kao fraktal od Cezareje do Cezareje. Ono što je vrlo osobito jest da je ova pojava fraktala povijesti unutar povijesti šestsatnog razdoblja upravo ono što se događa kada se razmatra pentekostalno razdoblje. Šest sati od Kristove smrti do Pedesetnice fraktal je razdoblja od križa do 34. godine po Kr., kada je sveti tjedan završio i evanđelje otišlo poganima.

> “Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

> „A sada su oholost i zavist zatvorile vrata pred svjetlošću. Kad bi se izvješćima što su ih donijeli pastiri i mudraci poklonilo povjerenje, to bi svećenike i rabine dovelo u krajnje nezavidan položaj, pobijajući njihovu tvrdnju da su tumači Božje istine. Ti učeni učitelji nisu se htjeli poniziti da prime pouku od onih koje su nazivali neznabošcima. Nije moglo biti, govorili su oni, da je Bog njih mimoišao kako bi općio s neukim pastirima ili neobrezanim poganima. Odlučili su pokazati svoj prezir prema izvješćima koja su uznemirivala kralja Heroda i sav Jeruzalem. Nisu htjeli čak ni otići u Betlehem da vide je li to tako. I naveli su narod da zanimanje za Isusa smatra fanatičnim uzbuđenjem. Ovdje je započelo odbacivanje Krista od strane svećenika i rabina. Od te točke njihova je oholost i tvrdokornost rasla u ustaljenu mržnju prema Spasitelju. Dok je Bog otvarao vrata poganima, židovski su vođe zatvarali vrata samima sebi.” Čežnja vjekova, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

Usred svetoga tjedna Krist je bio razapet. Tri i pol godine kasnije Stjepan je bio kamenovan, a Kornelije je pozvao Petra. Tri i pol godine nakon križa, vrijeme milosti za drevni Izrael potpuno je završilo. Tada je Stjepan pogledao u nebo i vidio Krista gdje stoji, što je simbol završetka vremena milosti u Danielu 12,1. Vrata su se zatvorila za drevni Izrael i otvorila za pogane.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

U razdoblju od Kristove smrti o devetom satu do Stjepanove smrti i Petrova poziva o devetom satu, Kornelije i Stjepan dva su svjedoka da je bilo ispunjeno tisuću dvjesto šezdeset proročkih dana. Od devetoga sata smrti do devetoga sata smrti bilo je 1.260 proročkih dana. Od devetoga sata smrti do devetoga sata Pedesetnice prepoznaje se fraktal 1.260 dana, u razdoblju od pedeset i dva dana.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Fraktal koji je bio pentekostna sezona nalazi se na početku onih 1.260 dana, a na kraju tih dana Petar se proročki nalazi i u trećem i u devetom satu u Cezareji. Dvije Cezareje predstavljaju alfu i omegu proročkog razdoblja od šest sati. Unutar proročkog razdoblja od šest sati dviju Cezareja, Petar putuje šest dana i dolazi na Goru preobraženja. Gora predstavlja pečaćenje koje doseže svoj vrhunac pri nedjeljnom zakonu, gdje je crkva pobjednica uzdignuta iznad svih gora. Tih šest dana predstavljaju razdoblje od šest sati od Cezareje do Cezareje i fraktal su unutar toga razdoblja, kao što je pentekostna sezona bila fraktal na početku toga istoga svetog razdoblja.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Početni fraktal bio je ispunjenje proljetnih blagdana povezanih s pedesetničkim razdobljem. Završni fraktal od Cezareje Filipove do Gore Preobraženja također je proročki povezan sa svetim tjednom. Na Gori je Otac progovorio, kao što je učinio pri Kristovu krštenju i kao što će učiniti neposredno prije križa. Otac je tri puta čujno progovorio od početka svetoga tjedna pa sve do križa. Jednom pri krštenju, zatim na Gori Preobraženja, a potom je progovorio u sjeni nadolazećega križa.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Križ je omega od 1.260 dana koji su započeli pri Njegovu krštenju. Krštenje i križ određene su razmeđe svetoga tjedna iz Daniela devet, čime se Gora preobraženja prepoznaje kao dio svetoga tjedna. Ako prvi i posljednji ispunjavaju razmeđa proročanstva svetoga tjedna, tada i središnje razmeđe mora, po proročkoj nužnosti, činiti isto.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Krštenje je prvi anđeo; Gora preobraženja je drugi, a križ je treći. Na Gori je Bog prepoznao Mojsija i Iliju kao putokaze crkve ostatka. Primjena je povezana trostrukim simbolom Petra, Jakova i Ivana. Tri je puta Isus poveo sa sobom Petra, Jakova i Ivana. Prvi put to je bilo pri uskrsnuću Jairove kćeri, drugi put pri Preobraženju, a treći put u Getsemaniju. Prvi put Petar, Jakov i Ivan svjedočili su uskrsnuću dvanaestogodišnje djevice.

> And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

> I dogodi se, kad se Isus vratio, da ga narod radosno primi; jer su ga svi iščekivali. I gle, dođe čovjek po imenu Jair, i bijaše nadstojnik sinagoge; i pade pred Isusove noge te ga usrdno zamoli da dođe u njegovu kuću, jer je imao jedinicu kćer, oko dvanaest godina staru, i ona bijaše na samrti. A dok je išao, narod ga je tiskao. Luka 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Ime Jair znači „prosvjetitelj” i „biti blistav i slavan”. Od tri puta kada su Petar, Jakov i Ivan bili isključivo Kristovi gosti, ovo je bio prvi put, a Jair predstavlja prvoga anđela koji obasjava zemlju svojom slavom. Dvanaestogodišnja djevica predstavlja djevice koje trebaju uskrsnuti kao sto četrdeset i četiri tisuće. Krist je stigao u dom djevice kćeri nakon svojega susreta sa ženom koja je dvanaest godina imala krvarenje.

> And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

> I neka žena, koja je dvanaest godina imala krvarenje i potrošila sav svoj imetak na liječnike, a nijedan je nije mogao izliječiti, pristupi odostraga i dotače rub njegove haljine; i odmah joj prestade krvarenje. Luka 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

Prepoznaje se dvanaestogodišnja djevica, a zatim se u sljedećem retku prepoznaje žena koja je dvanaest godina imala krvarenje. Žena je imala krvarenje tijekom cijeloga života te djevice. Isus je upravo namjeravao proći pokraj žene s krvarenjem kako bi stigao do djevice-kćeri. Žena predstavlja poruku prvoga anđela, kako je predstavljena porukom Laodiceji. Krist je upravo bio naumio uskrsnuti i podići djevicu na život, a bolesna žena, laodicejska žena, još je imala kratku priliku dotaknuti Božanstvo. Dijete predstavlja posljednji naraštaj, a Isus prolazi pokraj boležljive žene, Laodiceje, da bi podigao djevicu posljednjih dana. Kada djevica uskrsne, žena je ili izliječena ili je mimoiđena.

A characteristic of the first angel is fear, and there are two types of fear.

Obilježje prvoga anđela jest strah, a postoje dvije vrste straha.

> While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

> Dok je on još govorio, dođe netko iz kuće nadstojnika sinagoge govoreći mu: Kći ti je umrla; ne muči Učitelja. A kad je Isus to čuo, odgovori mu govoreći: Ne boj se; samo vjeruj, i ozdravit će. Luka 8,49.50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Zatim Petar, Jakov i Ivan ulaze u sobu gdje uskrsnuće, simbolizirano Kristovim krštenjem, predstavlja osnaženje prvoga i trećega anđela. Gora preobraženja drugi je put da su Petar, Jakov i Ivan svjedoci. Gora preobraženja jest drugi anđeo, a kada je Krist iste učenike poveo u Getsemani, to je predstavljalo trećega anđela. Na drugom koraku, na Gori preobraženja postoji „udvostručenje“, jer je putokaz Gore sredina triju puta kada je Otac govorio. Prvi je bio na Njegovu krštenju, što se podudara s uskrsnućem dvanaestogodišnje djevice; drugi je bila Gora, a treći neposredno prije križa. Tri puta kada je Otac govorio i tri puta kada su trojica učenika nasamo išla s Isusom povezani su činjenicom da je drugi putokaz u obje linije Gora preobraženja.

> And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

> A kad je ušao u kuću, ne dopusti nikomu da uđe, osim Petru, Jakovu i Ivanu, te ocu i majci djevojke. I svi su plakali i naricali za njom; a on reče: Ne plačite; nije umrla, nego spava. I rugali su mu se, znajući da je umrla. A on ih sve istjera van, primi je za ruku i povika govoreći: Djevojko, ustani. I vrati joj se duh, te ona odmah ustade; i zapovjedi da joj dadu jesti. I njezini roditelji bijahu zadivljeni; ali im on naloži da nikomu ne kazuju što se dogodilo. Luka 8,51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Petar, Jakov i Ivan svjedoče prvome anđelu pri uskrsnuću djevice, koja je bila usnula, kao i Lazar. Kad se probudila, odmah je ustala i bila joj je dana hrana. Kada Ilija i Mojsije uskrsnu u jedanaestom poglavlju Otkrivenja, oni odmah ustaju, a zatim se Sveti Duh izlijeva bez mjere, predstavljajući hranu djevice. Gora Preobraženja bila je šest dana nakon Cezareje Filipove, osim ondje gdje Luka bilježi događaje.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

> I otprilike osam dana nakon ovih riječi uze sa sobom Petra i Ivana i Jakova te uzađe na goru da se pomoli. I dok se molio, izgled lica njegova promijeni se, a odjeća mu postade bijela i blistava. I gle, s njime razgovarahu dva čovjeka, a to bijahu Mojsije i Ilija. Luka 9,28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Matej i Marko obojica odlučno kažu „nakon šest dana“, a Luka kaže „oko“ osam dana. Biblijski su autori primjenjivali dva načina računanja vremena; jedan se naziva uključivim, a drugi isključivim. Na prvi pogled to bi moglo izgledati kao proturječje, ali činjenica da je Luka rekao „oko“ pokazuje da je govorio u uključivim okvirima, a kada Matej i Marko kažu: „nakon šest dana“, time pokazuju da su brojili pune dane, a ne dan kojim je započelo osmodnevno razdoblje, niti dan kojim je osmodnevno razdoblje završilo. Ta razlika daje dva brojčana simbola istoga razdoblja; jedan je broj osam, a drugi šest dana.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Ono što se utvrđuje dvama svjedočanstvima o razdoblju od šest ili osam dana iz Cezareje Filipove i s Gore preobraženja jest da u razdoblju kada Krist zapečaćuje sto četrdeset i četiri tisuće, broj osam predstavlja osam duša u Noinoj korablji, a šest predstavlja šestu crkvu, Filadelfiju, kojoj je određeno da bude crkva koja je osma, to jest od sedam. Oni se preobražavaju u osmu pri proslavljenju Mojsija, Ilije i Krista. Proslavljenje na gori također je predoznačeno proslavljenjem na gori u Mojsijevoj povijesti.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Kad je Mojsije uzašao na goru, poveo je sa sobom sedamdeset starješina i Jošuu.

> Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

> Tada uzađoše Mojsije i Aron, Nadab i Abihu, i sedamdesetorica starješina Izraelovih. I vidješe Boga Izraelova; a pod njegovim nogama bijaše kao kakvo popločano djelo od safirnoga kamena, i kao samo nebo u svojoj jasnoći. A na uglednike sinova Izraelovih ne podiže svoju ruku; i oni vidješe Boga te jedoše i piše. I Gospod reče Mojsiju: Uzađi k meni na goru i ostani ondje; i dat ću ti kamene ploče, i zakon, i zapovijedi koje sam napisao, da ih poučiš.

> And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

> I ustade Mojsije i njegov službenik Jošua; i Mojsije uzađe na goru Božju. I reče starješinama: Ostanite ovdje za nas dok se ne vratimo k vama; i evo, Aron i Hur su s vama: ako tko bude imao kakvu stvar, neka dođe k njima.

> And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

> I Mojsije se uspe na goru, i oblak prekri goru. I slava Gospodnja počivaše na gori Sinaju, i oblak je prekrivaše šest dana; a sedmoga dana pozva on Mojsija iz sredine oblaka. I prizor slave Gospodnje bijaše kao oganj koji proždire na vrhu gore pred očima sinova Izraelovih. I Mojsije uđe usred oblaka i uspe se na goru; i Mojsije bijaše na gori četrdeset dana i četrdeset noći. Izlazak 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Poruka prvoga anđela bila je uskrsnuće Jairove kćeri, usklađeno s Kristovim krštenjem. Zatim je, šest dana poslije, došla Gora preobraženja, koja je drugi anđeo, i koja je vodila do križa, koji je treći anđeo. Kao drugi anđeo, Gora ima dvostruko svjedočanstvo, utoliko što Očevo govorenje na Gori povezuje se s drugom linijom od triju. Tri puta kada su Petar, Jakov i Ivan bili isključivi Kristovi gosti, i tri puta kada je Otac govorio, oboje prepoznaju drugo očitovanje Očeva glasa; a drugi put kada je Isus poveo Petra, Jakova i Ivana bio je na Goru preobraženja. Drugi putokaz Gore ima dvostruko svjedočanstvo Očeva glasa i trojice učenika, jer druga poruka uvijek prepoznaje „udvostručenje”.

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Šestosatno razdoblje između večernje i jutarnje žrtve, koje je predstavljeno Matejevih i Markovih šest dana od Cezareje Filipove do gore, predstavljeno je Mojsijevih šest dana, sve dok sedmoga dana ne bude pozvan u oblak.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Crta započinje vremenom zadržavanja drugoga anđela, dok Mojsije poučava sedamdesetoricu starješina da „čekaju“ dok se on ne vrati. Prvih šest dana u crti izdvojeni su, ali ipak tvore dio ukupnih 46 dana. Tih šest dana razdoblje je koje vodi do trećega ispita, predstavljenoga s četrdeset dana. Četrdeset i šest dana simboliziraju hram; šesti dani jesu šest sati od Kristove smrti do Pedesetnice, šest sati od Njegova raspeća do Njegove smrti, šest sati od Cezareje do Cezareje i šest sati od Petra u gornjoj sobi do hrama. Mojsije prima Zakon Saveza i dobiva upute kako podići hram. Premda Biblija kaže da nijedan čovjek nije vidio Boga, starješine su „vidjele Boga Izraelova“. Proslavljenje Boga na gori s Mojsijem i starješinama bilo je praslika proslavljenja na Gori Preobraženja. Oboje sadržava razdoblje od šest dana. Mojsijeva crta uključuje vrijeme zadržavanja drugoga anđela i punih četrdeset i šest dana koji predstavljaju hram. Četrdeset dana tijekom kojih je primao zakon predstavljaju pečaćenje.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Petar je bio u Cezareji Filipovoj o trećem satu, na putu prema Cezareji Primorskoj o devetom satu, a za šest do osam dana nalazi se na Gori, zadržavajući se sa sedamdesetoricom Mojsijevih starješina kada vidi viđenje proslavljenoga Gospodina, upravo kao što je to učinio Daniel u desetom poglavlju. Daniel je vidio Gospodina licem u lice, kao i Gideon i sedamdesetorica starješina. Gora Preobraženja jest mjesto gdje se laodicejski pokret od sto četrdeset i četiri tisuće preobražava u filadelfijski pokret od sto četrdeset i četiri tisuće. Oni postaju osma crkva koja je šesta crkva; stoga vidimo šest dana i osam dana.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Šest sati od raspeća do Njegove smrti, šest sati Pedesetnice, šest sati od Cezareje do Cezareje, šest dana do Gore preobraženja i šest Mojsijevih dana koji su vodili do četrdeset dana ista su linija. Između Cezareje Filipove, koja je Panij i nedjeljni zakon, sto četrdeset i četiri tisuće bivaju zapečaćeni. To zapečaćenje uzrokuje podjelu.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

> I ja, Daniel, sam vidjeh viđenje; ljudi koji bijahu sa mnom ne vidješe viđenja, ali velik strah obuze ih te pobjegoše i sakriše se. Daniel 10,7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Mojsije se odvojio od starješina kada je rekao: „Ostanite ovdje i čekajte nas dok se ne vratimo k vama.“ Mojsije se odvojio od sedamdesetorice u vrijeme čekanja, a sedamdeset tjedana predstavlja vrijeme kušnje za narod prvoga Saveza. Kada je sedamdeseti tjedan završio, a taj sedamdeseti tjedan bio je sveti tjedan u kojem je Krist mnogima potvrdio Savez, Krist se tada posve odvojio od naroda prvoga Saveza. Razdoblje u kojem je narod prvoga Saveza mogao riješiti svoje pitanje krvarenja, što je za njih značilo vjerovati da su spašeni Abrahamovom krvlju, bilo je završeno, i dvanaestogodišnja djevica bila je uskrišena da služi. Kad je vrijeme čekanja započelo, Mojsije je primio zakon Saveza i upute za podizanje Hrama.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Kad su Petar, Jakov i Ivan bili na Gori, zapečaćenje Božjega naroda i njihovo potom podizanje kao stijega predstavlja taj saveznički narod kao hram sto četrdeset i četiri tisuće. Radnici jedanaestoga sata potom se pridružuju tomu hramu.

> Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

> Ovako govori Gospodin: Držite se prava i činite pravdu, jer je moje spasenje blizu da dođe i moja pravednost da se objavi. Blago čovjeku koji to čini i sinu čovječjemu koji se toga drži; koji čuva subotu da je ne oskvrni i čuva svoju ruku da ne učini nikakva zla. Neka ni sin tuđinčev, koji je prionuo uz Gospodina, ne govori: Gospodin me zacijelo odvojio od svojega naroda; i neka ni uškopljenik ne kaže: Evo, ja sam suho drvo. Jer ovako govori Gospodin o uškopljenicima koji drže moje subote i biraju ono što mi je po volji i drže se mojega saveza: Njima ću dati u svojem domu i unutar svojih zidina mjesto i ime bolje nego sinovima i kćerima; dat ću im ime vječno, koje se neće zatrti. A i sinove tuđinčeve, koji su prionuli uz Gospodina da mu služe i da ljube ime Gospodinovo, da budu njegove sluge, svakoga koji čuva subotu da je ne oskvrni i drži se mojega saveza, njih ću dovesti na svoju svetu goru i razveseliti ih u svojem domu molitve: njihove paljenice i njihove žrtve bit će prihvaćene na mojem žrtveniku; jer će se moj dom zvati dom molitve za sve narode.

> The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

> Ovako govori Gospodin Bog, koji sabire prognanike Izraelove: Još ću k njemu sabrati druge, povrh onih koji su već sabrani k njemu. Izaija 56,1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Petar, Jakov i Ivan, kao i Mojsije, predstavljaju „izopćenike Izraelove“, koje su izbacila njihova braća koja su ih mrzila.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

> Ovako govori Gospodin: Nebo je prijestolje moje, a zemlja podnožje nogama mojim. Gdje je kuća koju mi gradite? I gdje je mjesto počinka mojega?

> For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

> Jer sve je to učinila moja ruka, i sve je to postalo, govori Gospodin; ali na ovoga ću pogledati: na onoga koji je siromašan i skrušena duha i koji dršće od moje riječi. Tko kolje vola, kao da ubija čovjeka; tko žrtvuje janje, kao da psu vrat prerezuje; tko prinosi prinosnicu, kao da prinosi svinjsku krv; tko pali kad, kao da blagoslivlja idola. Da, oni su izabrali svoje vlastite putove, i duša njihova uživa u svojim gadostima. I ja ću izabrati njihove zablude i pustit ću da ih snađe ono čega se boje; jer kad sam zvao, nitko se nije odazvao; kad sam govorio, nisu slušali; nego su činili zlo pred mojim očima i izabrali ono što mi nije bilo po volji.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Čujte riječ Gospodnju, vi koji dršćete pred njegovom riječju; vaša braća koja vas mrze, koja vas izgonе poradi imena mojega, govorahu: Neka se proslavi Gospodin! Ali on će se pokazati na vašu radost, a oni će se postidjeti. Izaija 66,1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

Riječ „radost” pojavljuje se mnogo puta i na različite načine u Svetome pismu, kao i riječ „posramljen”. U kontekstu Petrove poruke iz knjige Joela, posramljenost nasuprot radosti predstavlja paralelu, kao što su mudri i ludi ili pšenica i kukolj. Posramljenost i radost, u kontekstu Joela, predstavljaju one koji imaju ulje, odnosno poruku poznoga dažda, nasuprot onima koji ga nemaju. Tek kada uočite tu pojedinost, možete doprijeti do dubljega značenja riječi: „Vaša braća koja su vas mrzila, koja su vas izbacivala poradi imena mojega.” Ta braća su oni koji su u Spalding and Magan, na prvoj i drugoj stranici, „nominalni adventisti, poput Jude”, koji će nas „izdati katolicima”, „jer su nas mrzili zbog subote, budući da je nisu mogli pobiti.” Vaša braća koja vas mrze izbacuju vas zbog poruke o suboti zemlje, Mojsije sedam puta, koja se ne može pobiti. Ovdje je poanta da budete izbačeni zbog doktrinarnoga prijepora, rasprave, kako to naziva Izaija, a ta doktrinarna rasprava jest poruka poznoga dažda.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Joel tu poruku naziva „novim vinom“, a ako imaš tu poruku, imaš radost. Ako je nemaš, budiš se kao Joelovi pijanice da bi ustanovio da je novo vino uklonjeno s tvojih usta. U tom trenutku proročki si „posramljen“. Skupina koja ima ulje, ima radost, a skupina koja nema ulja posramljena je. Ulje je također novo vino i povezano je s radošću. Zato Izaija kaže: „Čujte riječ Gospodnju.“ Jedna skupina odlučuje slušati, a druga ne posluša zvuk trube. Izaija izričito prepoznaje skupinu koja sluša kada kaže: „vi koji dršćete od riječi njegove.“ Gospodin okuplja one koji su bili odbačeni zbog poruke koja je stigla 9/11, a pri nedjeljnom zakonu okuplja Izaijine eunuhe, koji su prikazani kao suha stabla. Ako se budu držali saveza, više neće biti odvojeni od Božje svete gore.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Uškopljenik ili suho drvo predstavljaju smrt. Uškopljenik se ne može razmnožavati, a suho drvo nema života. Obećanje glasi da će, ako ti neznabošci, ili radnici jedanaestoga sata, prihvate Savez predstavljen subotom, imati sinove i kćeri. Najprije On sabire odbačene iz Izraela, zatim te odbačene uzdiže kao stijeg, a potom sabire svoje drugo stado. Prvo i drugo sabiranje predstavljaju razdoblje od 11. rujna do nedjeljnoga zakona, kada Duh Sveti škropi, kao i razdoblje od nedjeljnoga zakona do časa kada Mihael ustane i kada se izlije pozni dažd bez mjere. U oba razdoblja pozni je dažd poruka koja, ako je imate, donosi radost, a ako je nemate, donosi sramotu.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Knjiga po Mateju podijeljena je na tri linije, koje predstavljaju tri anđela iz Otkrivenja četrnaest. Svaka od tih triju linija također sadržava fraktale triju anđela. Druga linija, od jedanaestoga do dvadeset i drugoga poglavlja, središnja je, jer je ona drugi anđeo, koji je smješten između prvoga i trećega anđela. Sama knjiga po Mateju ujedno je središnja linija kada razmatramo poglavlja jedanaest do dvadeset i dva u kontekstu saveznih poglavlja Postanka i Otkrivenja.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Središte dvanaest saveznih poglavlja jest ono u Mateju, a središnja crta triju Matejevih crta nalazi se u istih dvanaest poglavlja. Središte tih dvanaest poglavlja jest pečaćenje sto četrdeset i četiri tisuće. Tu središnju točku predstavljaju tri retka, koji se podudaraju s trima središnjim recima dvanaest saveznih poglavlja Postanka i Otkrivenja.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Petar je središnja točka središnje točke središnje točke, i on predstavlja prvu i posljednju kršćansku zaručnicu. To je potpis Alfe i Omege. Palmoni je također stavio svoj potpis na Petrovu promjenu imena, kada je osmislio enigmu Petrova imena na engleskom jeziku. Isus je govorio Petru na hebrejskom, a razgovor je bio zabilježen na grčkom i potom prenesen na engleski. Na engleskom je Palmoni imenovao Petra uporabom 16. slova engleske abecede, za kojim slijedi 5., za kojim slijedi 20., za kojim slijedi 5., za kojim slijedi 18., potpuno znajući da je On, kao Palmoni, stvorio ime koje će prijeći iz hebrejskog u grčki pa u engleski. Također je osmislio da englesko ime omogući enigmu množenja tih pet slova redom kako bi se došlo do broja sto četrdeset i četiri tisuće. Palmoni, koji je također prvi i posljednji, odredio je da su prvo od tih pet i posljednje od tih pet engleskih slova koja čine ime Petar 16. i 18. slovo, jer se ime Petar trebalo pojaviti u Mateju 16:18.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Uz sve to o Petru, još uvijek trebamo obraditi „zlatni omjer”. Zlatni omjer predstavljen je u Mateju 16:18, jer je taj omjer 1,618. Zlatni omjer povezan je s fraktalima u prirodi, a kada Palmoni smješta Petra u Matej 16:18, Palmoni prepoznaje da proročki ključ koji je položen na rame Elijakimu u Izaiji 22:22, i proročki ključevi koji su dani Petru i crkvi u tom odlomku, uključuju proročke fraktale.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Cezareja Filipova u treći sat do Cezareje Primorske u deveti sat predstavlja fraktal od trećega sata kada je Krist bio razapet do devetoga sata kada je Kornelije poslao po Petra. Pedesetničko razdoblje od trećega sata raspeća do Petra u Hramu na Pedesetnicu u deveti sat fraktal je 1.260 dana od križa do Kornelija. Tri puta kada je Otac govorio fraktal su trojice anđela, kao što su to i tri puta kada je Isus sa sobom uzeo samo Petra, Jakova i Ivana. Proročke obavijesti koje su kodirane u retke u kojima Petar prikazuje sto četrdeset i četiri tisuće jednako su duboke kao i svaka istina koja je ikada postojala, a ipak Petra još nismo smjestili u Panijumu u Danielu jedanaest.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Petar, apostol Isusa Krista, došljacima rasijanima po Pontu, Galaciji, Kapadociji, Aziji i Bitiniji, izabranima po predznanju Boga Oca, posvećenjem Duha, za poslušnost i škropljenje krvlju Isusa Krista: Milost vam i mir neka se umnože. Blagoslovljen Bog i Otac Gospodina našega Isusa Krista, koji nas je po svojemu obilnom milosrđu nanovo rodio za živu nadu uskrsnućem Isusa Krista od mrtvih, za baštinu neraspadljivu i neokaljanu i neuvelu, sačuvanu na nebesima za vas, koje sila Božja po vjeri čuva za spasenje pripravljeno da se objavi u posljednje vrijeme.

> Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

> Zbog toga se veoma radujete, premda ste sada, ako je potrebno, nakratko ožalošćeni raznolikim kušnjama: da se prokušanost vaše vjere, mnogo dragocjenija od propadljivoga zlata koje se ognjem kuša, nađe na hvalu, čast i slavu o objavljenju Isusa Krista; kojega, iako ga niste vidjeli, ljubite; u kojega, premda ga sada ne vidite, ipak vjerujući, radujete se neizrecivom i proslavljenom radošću: primajući svrhu svoje vjere, spasenje svojih duša.

> Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

> Za to su spasenje ispitivali i pomno istraživali proroci koji su prorokovali o milosti namijenjenoj vama, istražujući na koje je ili kakvo vrijeme upućivao Duh Kristov koji bijaše u njima kad je unaprijed svjedočio o Kristovim patnjama i o slavi koja će nakon njih uslijediti. Njima je bilo objavljeno da ne služe sebi, nego nama, u onome što su vam sada navijestili oni koji su vam propovijedali evanđelje po Duhu Svetome poslanom s neba; u što anđeli žude proniknuti.

> Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

> Stoga opašite bedra svoga uma, budite trijezni i do kraja se uzdajte u milost koja će vam biti donesena pri objavi Isusa Krista; kao poslušna djeca, ne prilagođujući se prijašnjim požudama u svome neznanju, nego kao što je svet Onaj koji vas je pozvao, tako i vi budite sveti u svemu svojem vladanju; jer je pisano: Budite sveti, jer ja sam svet.

> And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

> I ako Ocem nazivate onoga koji bez pristranosti sudi svakomu prema njegovu djelu, sa strahom provodite vrijeme svojega boravka ovdje; jer znate da niste otkupljeni raspadljivim stvarima, srebrom ili zlatom, od svojega ispraznog življenja što vam je predano od otaca, nego dragocjenom krvlju Krista, kao Jaganjca bez mane i bez ljage; koji je, doduše, predodređen prije postanka svijeta, ali se očitovao u ova posljednja vremena radi vas, koji po njemu vjerujete u Boga, koji ga je uskrisio od mrtvih i dao mu slavu, da vaša vjera i nada budu u Bogu. Budući da ste poslušnošću istini po Duhu očistili svoje duše za neprijetvornu bratoljubivost, ljubite jedni druge gorljivo iz čista srca: nanovo rođeni, ne od raspadljiva sjemena, nego od neraspadljiva, po riječi Božjoj, koja živi i ostaje dovijeka. Jer svako je tijelo kao trava, i sva slava čovjekova kao cvijet trave. Trava se osuši i cvijet joj otpada; ali riječ Gospodnja ostaje dovijeka. A to je riječ koja vam je evanđeljem naviještena. 1 Petrova 1:1–25.

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