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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana – broj dvadeset sedam

Number Twenty-Seven

Broj dvadeset i sedam

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Bilježimo istine koje Lav iz Judina plemena sada razotkriva. Usklađujemo istine kako bismo obradili poruku Joela, koju je Petar u knjizi Djela prepoznao kao poruku poznoga dažda. Približavamo se istinama koje su sada u procesu ispunjenja, kao istinama koje izvršavaju konačno razdvajanje dviju skupina koje se uvijek očituju kada se razotkrije istina kušnje. Također se bavimo tim istim razotkrivenim istinama ne samo kao riječima trećega anđela koji razdvaja, nego i kao riječima koje izvršavaju zapečaćenje sto četrdeset i četiri tisuće. Treći anđeo i čisti i pročišćuje.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Od srpnja 2023. Lav iz plemena Judina postupno otpečaćuje istine povezane s vanjskim i unutarnjim crtama u povijesti ostatka Božjega naroda. Sada otvaramo Evanđelje po Mateju, sa svrhom da razumijemo ulogu Petra. Petar je simbol Kristova saveznog odnosa s Njegovom kršćanskom zaručnicom—Crkvom koju će sagraditi na Stijeni. Petar predstavlja prvu, a također i posljednju kršćansku zaručnicu. Petar je prikazan kao upravo taj simbol u središnjem retku jedanaestoga i dvadeset i drugoga poglavlja Mateja, a ta su poglavlja središnja poglavlja usporednih linija Postanka i Otkrivenja, od jedanaestoga do dvadeset i drugoga poglavlja. Petar predstavlja sto četrdeset i četiri tisuće u posljednjim danima, a u tom se odlomku nalazi u Cezareji Filipovoj, koja je Panijum iz Daniela 11,13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Petar je u Paniju, a također se nalazi i na dan Pedesetnice, u gornjoj sobi o trećem satu, a zatim u hramu o devetom satu. Tih šest sati predstavljaju vremensko razdoblje tijekom kojega se pečati sto četrdeset i četiri tisuće sve do dolaska nedjeljnoga zakona. Kristovo je raspeće također započelo o trećem satu, a On je umro o devetom satu, što je dovelo do uskrsnuća, koje je započelo pedesetničko razdoblje što je završilo s Petrom na Pedesetnicu o trećem i devetom satu. Kada je Providnost poslala evanđelje poganima, Kornelije je poslao po Petra o devetom satu. Treći je sat također predstavljao jutarnju žrtvu, a deveti sat večernju žrtvu.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Razdoblje od šestoga sata bilo je predstavljeno razdobljem sastanka tabora u Exeteru i velikim razočaranjem od 22. listopada 1844. U Djelima se Petar prikazuje kako dolazi u jedinstvo s ostalima koji sačinjavaju sto četrdeset i četiri tisuće na kraju prvoga poglavlja, kada je Juda zamijenjen Matijom. Tada je broj bio popunjen. U toj se priči prepoznaje određeni napredak.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Petar je najprije u gornjoj sobi, a potom u hramu. Kad je u gornjoj sobi, treći je sat, a u hramu je deveti sat. Izlaganje u treći sat proizvelo je krštenje tri tisuće duša.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Tada se krstiše oni koji rado primiše njegovu riječ; i istoga dana pridruži im se oko tri tisuće duša. Djela 2,41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Od numeracije na kraju prvoga poglavlja pa sve do hrama u deveti čas, to razdoblje predstavlja pečaćenje sto četrdeset i četiri tisuće.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Stotinu i četrdeset i četiri tisuće iznijet će poruku opravdanja vjerom, koja je poruka trećega anđela u istini. Opravdanje je Božje djelo kojim se slava čovjekova polaže u prah, kao što je sestra White tako prikladno zapazila.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> „Što je opravdanje vjerom? To je Božje djelo kojim se čovjekova slava polaže u prah i kojim se za čovjeka čini ono što on sam nema moći učiniti za sebe. Kada ljudi uvide vlastitu ništavnost, spremni su odjenuti se u Kristovu pravednost. Kada počnu hvaliti i uzvisivati Boga po vas dan, tada se gledanjem preobražavaju u isto obličje. Što je novorođenje? To je otkrivanje čovjeku kakva je njegova vlastita stvarna narav, da je u sebi bezvrijedan. Te pouke vi nikada niste naučili. O, kad biste mogli spoznati vrijednost ljudske duše.“ Manuscript Releases, svezak 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Primjer poruke opravdanja kakvu iznosi sto četrdeset i četiri tisuće jest Gideon, koji je saveznički čovjek, jer mu je ime promijenjeno u Jerubaal. Gideonova se poruka sastojala u tome da je stavio upaljenu baklju unutar zemljane posude, zatim razbio posudu, zatrubio u trubu i povikao: „mač Gospodnji i Gideonov.” Gideonov mač bio je također mač Gospodnji, jer mač je Riječ Božja, koja je sjedinjenje božanstva s čovještvom. Ta je poruka bila predstavljena trubom i njegovim povikom, dok je razbijao posudu. Posuda je čovještvo, koje mora biti slomljeno, ili poniženo u prah, kako bi slava svjetla Božjega mogla zasjati.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Prije nego što je objavio poruku, Gideon je kroz postupak kušnje okupio 300 ljudi. Kada je taj postupak završio, Gideon je imao tristo ljudi. Broj 300 jest desetina od tri tisuće na Pedesetnicu. Oni predstavljaju vojsku koja se podiže u Ezekielu trideset i sedam, koja ulazi u vječni savez.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Tako sam prorokovao kako mi je zapovjedio, i dah uđe u njih, te oživješe i stadoše na svoje noge, vojska vrlo velika. Tada mi reče: Sine čovječji, ove su kosti sav dom Izraelov. Evo, govore: Kosti naše posušiše se, i nada naša propade; odrezani smo sa svojih strana. Ezekiel 37,10.11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Dom Izraelov odsječen je po svojim dijelovima, a Ezekiel će prikazati kako će dijelovi Jude i Efrajima koji su bili odsječeni postati jedan narod. Ta je vojska sastavljena od dva štapa koja su bila odvojena, ali su spojena u jedan štap kada stupe u savez s Bogom.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Štoviše, sklopit ću s njima savez mira; bit će to s njima savez vječni. I nastanit ću ih, i umnožiti ih, i postavit ću svoje svetište posred njih dovijeka. I moj će šator biti s njima: da, ja ću biti njihov Bog, a oni će biti moj narod. I pogani će spoznati da ja, Gospodin, posvećujem Izraela, kad moje svetište bude posred njih dovijeka. Ezekiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

„Pogani će spoznati da Jahve“ posvećuje Izraela kada stavi svoje Svetište usred njih. Povezivanje Božjeg Svetišta s Božjim narodom predstavlja povezivanje ljudskog hrama s božanskim hramom, a kada se to dogodi, Božjih vjernih tristo biva zapečaćeno, i svijet može biti opomenut jedino promatrajući narod koji je posvećen tijekom krize nedjeljnog zakona.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> „Djelo Duha Svetoga jest osvjedočiti svijet o grijehu, o pravednosti i o sudu. Svijet može biti upozoren jedino tako da vidi one koji vjeruju istini posvećene istinom, kako djeluju po uzvišenim i svetim načelima, pokazujući u visokom, uzdignutom smislu crtu razgraničenja između onih koji drže Božje zapovijedi i onih koji ih gaze pod svojim nogama. Posvećenje po Duhu obilježava razliku između onih koji imaju Božji pečat i onih koji svetkuju krivotvoreni dan počinka. Kad dođe kušnja, jasno će se pokazati što je žig Zvijeri. To je svetkovanje nedjelje. Oni koji, nakon što su čuli istinu, i dalje smatraju ovaj dan svetim, nose potpis čovjeka grijeha, koji je pomislio promijeniti vremena i zakone.” Bible Training School, 1. prosinca 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Božje je svetište sjedinjeno s Njegovom crkvom kada se crkva preobrazi iz crkve vojujuće u crkvu pobjedonosnu. Savez na koji se Ezekiel poziva izložen je u vezi sa sjedinjenjem dvaju štapova, koji tvore jedan narod.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Reci im: Ovako govori Gospodin Bog: Evo, uzet ću štap Josipov, koji je u ruci Efrajimovoj, i plemena Izraelova, drugove njegove, te ću ih pridružiti njemu, to jest štapu Judinu, i učinit ću ih jednim štapom, i bit će jedno u mojoj ruci. A štapovi na koje pišeš neka budu u tvojoj ruci pred njihovim očima. I reci im,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Ovako govori Gospodin Bog: Evo, uzet ću sinove Izraelove između pogana kamo su otišli, i sabrat ću ih odasvud te ih dovesti u njihovu zemlju. I učinit ću ih jednim narodom u zemlji, na gorama Izraelovim; i jedan će kralj svima njima biti kralj; i neće više biti dva naroda, niti će više ikada biti razdijeljeni na dva kraljevstva. Niti će se više onečišćivati svojim idolima, ni svojim gadostima, ni ikojim svojim prijestupima; nego ću ih izbaviti iz svih njihovih prebivališta u kojima su sagriješili i očistit ću ih: tako će oni biti moj narod, a ja ću biti njihov Bog. Ezekiel 37,19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Efrajimov štap i Judin štap predstavljaju dva razdoblja rasijanja od 2520 godina nad Efrajimom i Judom, koja su svoj završetak dosegla 1798. godine, odnosno 22. listopada 1844. Oni su postali jedan narod suvremenog duhovnog Izraela 22. listopada 1844., kada je započelo djelo čišćenja njegova naroda, odnosno njegova Svetišta. Ta povijest predočava povijest sto četrdeset i četiri tisuće koji će biti očišćeni i pročišćeni od Glasnika Saveza koji iznenada dolazi u svoj hram u vrijeme nedjeljnog zakona. Kada se to čišćenje ispuni, neposredno uoči nedjeljnog zakona, crkva pobjedonosna imat će kralja nad sobom, a taj je kralj David, koji je započeo svoju vladavinu u tridesetoj godini. To je isti David koji je u prvom poglavlju Evanđelja po Mateju četrnaesti naraštaj od Abrahama. To prepoznaje trećeg svjedoka o Davidu u vrijeme nedjeljnog zakona. Silnu vojsku koja se podiže iz dvaju štapova predvodi kralj David, kada crkva bude očišćena od kukolja.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> I sluga moj David bit će kralj nad njima; i svi će imati jednoga pastira. Također će hoditi po mojim sudovima i držati moje uredbe te ih vršiti. I prebivat će u zemlji koju sam dao svome sluzi Jakovu, u kojoj su prebivali vaši oci; i prebivat će u njoj oni, i njihova djeca, i djeca njihove djece dovijeka; i sluga moj David bit će njihov knez zauvijek. Ezekiel 37,24.25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Ta vojska su također svećenici iz Prve Petrove, drugoga poglavlja, koji imaju trideset godina kada započinju svoju službu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> I vi se, kao živo kamenje, ugrađujete u duhovnu kuću, sveto svećenstvo, da prinosite duhovne žrtve, ugodne Bogu po Isusu Kristu. 1. Petrova 2,5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Te su svećenike također predočavala tristo milleritskih propovjednika koji su uzeli tristo karata iz 1843. godine koje su bile objavljene te se njima služili kako bi svojemu naraštaju prenijeli poruku.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> „Nakon stanovite rasprave o toj temi, jednoglasno je izglasano da se litografira tristo primjeraka sličnih ovome, što je ubrzo i ostvareno. Nazvani su ‘kartama iz ’43.’ Ovo je bila vrlo važna konferencija.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> „Naša nam povijest sada pokazuje da su postojale stotine onih koji su poučavali prema istim kronološkim kartama kao i William Miller, svi istoga obilježja. Tada je postojalo jedinstvo poruke, sve na jednoj temi: dolazak Gospodina Isusa u određeno vrijeme, 1844.“ Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Tri stotine mileritskih propovjednika izvršili su svoje djelo tijekom povijesti prvoga anđela, a nadahnuće nas obavještava da prvi anđeo predočuje trećega anđela. Oni su, prema Josephu Batesu, bili „svi istoga kova“. Gideon poučava svoju vojsku od tristo ljudi da čini kako je on činio. Tri stotine mileritskih propovjednika, koji su bili predočeni Gideonovom vojskom od tristo ljudi, trebaju biti poravnani kod 11. rujna, gdje je prva poruka osnažena i kušnja započinje.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Tada Jerubaal, koji je Gideon, i sav narod što bijaše s njim, uraniše i utaboriše se kraj zdenca Haroda; a tabor Midjanaca bijaše njima sa sjeverne strane, kod brežuljka More, u dolini. I Jahve reče Gideonu: Naroda što je s tobom previše je da bih Midjance predao u njihove ruke, da se Izrael ne bi hvalio protiv mene govoreći: Moja me vlastita ruka izbavila. Zato sada idi te objavi na uši narodu govoreći: Tko je plašljiv i bojažljiv, neka se vrati i rano ode s gore Gileada. I vrati se od naroda dvadeset i dvije tisuće, a ostade deset tisuća. I Jahve reče Gideonu: Naroda je još previše; svedi ih k vodi, i ondje ću ih za tebe iskušati. I bit će da onaj za koga ti kažem: Ovaj će ići s tobom, taj neka ide s tobom; a za koga god ti kažem: Ovaj neće ići s tobom, taj neka ne ide.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Tako je narod odveo k vodi; a Gospod reče Gideonu: Svakoga koji bude laptao vode svojim jezikom, kao što pas lapće, toga odvoji napose; isto tako i svakoga koji se spusti na svoja koljena da pije. A broj onih koji su laptali, prinoseći rukom k ustima, bijaše trista ljudi; a sav ostali narod spuštao se na svoja koljena da pije vode. Suci 7,1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Gideonovo se ime mijenja u Jerubaal, što znači „boriti se protiv Baala“. Gideon znači „sječitelj“, a Ivan Krstitelj položio je sjekiru na korijen stabla. Ivan je predoznačavao Williama Millera, glasnika prvoga anđela, gdje se Gideon i usklađuje. Gideon je Miller, alfa Ilija, u povijesti trojice anđela.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Midjanci su sjeverni neprijatelj, i utaboriše se kod brežuljka More, a Gideon kod izvora Haroda, što znači strah i užas. 11. rujna uvelo je terorizam, a prva je poruka poziv da se bojimo Boga. Gideon je na 11. rujna, kod izvora Haroda (terorizam), a sjeverni je neprijatelj u dolini kraj brežuljka More, što znači rana kiša. Na 11. rujna počelo je padati škropljenje pozne kiše, koja je rana kiša, s brežuljka More. Nakon prve od dviju kušnji, dvadeset i dvije tisuće bijahu poslane kući s gore Gileada. Gilead znači putokaz, a putokaz na kojemu je dvadeset i dvije tisuće poslano kući jest prvo razočaranje od 19. travnja 1844. ili 18. srpnja 2020. Dvadeset i dva označuje putokaz prvoga razočaranja, kao što 22 označava dan kada je veliko razočaranje nastupilo 22. listopada 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Sljedeći je ispit bio ispit vode, prikazan u mileritskoj povijesti sastankom u taboru u Exeteru, gdje su bila dva šatora povezana s vodom, predstavljajući tako dvije skupine štovatelja. Exeter znači „tvrđava na vodi”, a drugi su šator zauzimale lude djevice iz Watertowna. Exeter predstavlja Gideonov ispit vode, ali nije bila toliko riječ o samoj vodi koliko o načinu na koji se voda pila. Jedna je skupina bila previše umorna da bi nastavila kretati se dok je zahvaćala vodu, a druga je skupina nastavila ići naprijed. Jedna je skupina bila umorna skupina, predstavljena Leom nasuprot Raheli, koja je bila dobar putnik.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Služba Future for America bila je Gideon na 11. rujna, kada je prva od dviju kušnji trebala odstraniti veliku skupinu iz Gideonove čete. Terorizam 11. rujna označuje izvor Harodova straha i užasa, a brežuljak More identifikuje početak kasne kiše. Razdvajanje se dogodilo 18. srpnja 2020., kada je otišlo dvadeset i dvije tisuće, čime je broj dvadeset i dva označio dolazak vremena zadržavanja. Gideonovih tristo jesu oni koji prolaze drugu kušnju, a to je kušnja metodologije kasne kiše kako je prepoznata u Izaiji dvadeset i osam.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Petar je prisutan i u Paniju i na Pedesetnicu. Pedesetnica je nedjeljni zakon, a i Daniel 11, redak 16, također je nedjeljni zakon. Redci 13 do 15 jedanaestoga poglavlja Daniela jesu Panij, i ti redci predstavljaju vanjsku proročku povijest koja vodi do nedjeljnoga zakona, a Petar u Djelima apostolskim, u treći i deveti sat, predstavlja unutarnju proročku povijest koja vodi do nedjeljnoga zakona. Vanjska linija prepoznaje povijest koja vodi do žiga Zvijeri, a unutarnja prepoznaje povijest pečaćenja sto četrdeset i četiri tisuće. Budući da je Petar tako važan simbol i u vanjskoj i u unutarnjoj povijesti koja se sada nalazi u procesu ispunjenja, činilo se prikladnim smjestiti Petra u proročki kontekst koji teče ispod površinskoga čitanja Pisma.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Dvanaest mesijanskih proročanstava koja su u Evanđelju po Mateju označena kao ispunjena predstavljaju povijest sto četrdeset i četiri tisuće. „Vrijeme svršetka” označava početak reformnoga pokreta, i kao što je rođenje Arona i Mojsija označilo „vrijeme svršetka” u Mojsijevoj liniji, alfi Krista, tako su i rođenje Ivana i njegova rođaka Isusa označili „vrijeme svršetka” 1989. godine. Pitanje isplati li se razmatrati dvanaest mesijanskih proročanstava postaje još intrigantnije kada se stavi u kontekst postavljanjem drugoga pitanja. Koja još biblijska knjiga označava toliki broj mesijanskih ispunjenja kakav nalazimo u Mateju?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> „Božje djelo na zemlji pokazuje, iz naraštaja u naraštaj, upečatljivu sličnost u svakoj velikoj reformaciji ili vjerskom pokretu. Načela Božjega postupanja s ljudima uvijek su ista. Važni pokreti sadašnjosti imaju svoju usporedbu u onima iz prošlosti, a iskustvo Crkve u prijašnjim vjekovima sadrži pouke od velike vrijednosti za naše vrijeme.” Velika borba, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Svaki reformatorski pokret ima svoju početnu točku, koja je u Knjizi proroka Daniela označena kao „vrijeme svršetka“. Vrijeme svršetka u Kristovu reformatorskom pokretu bilo je Njegovo rođenje, koje je bilo protuslika i 1798. i 1989. godine,

## The First Messianic Waymark—1989

Prvi mesijanski putokaz — 1989.

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> A oni mu rekoše: U Betlehemu judejskom; jer ovako je pisano po proroku: I ti, Betleheme, u zemlji Judinoj, nipošto nisi najmanji među knezovima Judinim; jer će iz tebe izaći Vladar koji će pasti narod moj Izrael. Matej 2,5.6.

## Prediction

Predviđanje

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> A ti, Betleheme Efrato, premda si malen među tisućama Judinim, iz tebe će mi izaći onaj koji će biti vladar u Izraelu; čiji su izlasci od starine, od vječnosti. Mihej 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989. bila je vrijeme svršetka za pokret trećega anđela. Nastupila je 126 godina nakon pobune iz 1863. godine i bila je predstavljena Ronaldom Reaganom i Georgeom Bushom starijim. Vrijeme svršetka u povijesti Mojsija bilo je rođenje Arona i Mojsija, kao što je vrijeme svršetka u povijesti Krista bilo rođenje Ivana Krstitelja i Krista. Kada se Danielova knjiga otpečati, kao što je bilo 1989. godine, dolazi do porasta znanja. Taj porast znanja vodi do druge oznake puta, utvrđujući kada se iz znanja koje je bilo otpečaćeno razvija poruka kušnje.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Svaki reformni pokret označava trenutak u kojem se poruka formalizira i potom postaje porukom kušnje. Krist uvijek unaprijed objašnjava kušnju prije nego što muškarce i žene smatra odgovornima za tu kušnju. Adamu i Evi unaprijed je rečeno kakve će posljedice nastupiti ako budu neposlušni, a Bog se nikada ne mijenja.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> I zapovjedi Jahve, Bog, čovjeku govoreći: Sa svakoga drveta u vrtu slobodno jedi; ali s drveta spoznaje dobra i zla da nisi jeo, jer onoga dana kada budeš jeo s njega, zacijelo ćeš umrijeti. Postanak 2,16.17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller „formalizirao“ je ispitnu poruku prvoga anđela od 1831. do 1833. godine. Poruka o sto četrdeset i četiri tisuće bila je formalizirana 1996. godine objavljivanjem časopisa Time of the End, koji obrađuje posljednjih šest redaka jedanaestoga poglavlja Daniela, zapečaćenih do 1989. godine. Te je godine također objavljena publikacija pod naslovom Prophetic Time Lines, koja je izložila metodologiju dvadeset i dva puta snažniju od pravila koja je usvojio William Miller. Ta su pravila sada izložena u publikaciji Prophetic Keys. Pravila kojima će se služiti svi koji naviještaju poruku trećega anđela jesu Millerova pravila.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> „Oni koji sudjeluju u naviještanju poruke trećega anđela istražuju Sveto pismo prema istom načelu koje je usvojio otac Miller.“ Review and Herald, 25. studenoga 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Millerova pravila su alfa, a Proročki ključevi omega. Jedini način da se prođe poruka proročkog kušanja jest primijeniti metodologiju proučavanja izloženu u Božjoj Riječi. Istinita poruka ne može se odvojiti od istinite metodologije koja tu poruku uspostavlja. U svakom reformnom pokretu iznosi se poruka kušanja za taj naraštaj, a ona uključuje ispravnu metodologiju kao sastavni element putokaza. Millerova poruka temeljila se na otpečaćenju knjige proroka Daniela. Njegova je poruka bila Gideonova poruka, jer je i ona izvela vojsku od tri stotine.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> I razdijeli onih tristo ljudi u tri čete te svakomu dade u ruku trubu, i prazne krčage, a u krčazima zublje. I reče im: Gledajte mene i činite tako; i evo, kad stignem na rub tabora, kako ja učinim, tako učinite i vi. Kad zatrubim u trubu ja i svi koji su sa mnom, tada zatrubite i vi u trube sa svih strana oko svega tabora i viknite: Mač Gospodnji i Gideonov. Suci 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Millerova poruka bila je „truba” i „mač”. Ipak, bio je to mač i Gideonov i Gospodnji. Riječ Gospodnja objavljena je 1611. godine, a 220 godina poslije Miller je objavio svoju poruku prvoga anđela. Deklaracija o neovisnosti objavljena je 1776. godine, a 220 godina poslije, 1996., objavljena je poruka trećega anđela. Millerova je poruka bila unutarnja poruka prvoga anđela Božjemu narodu, kako je prikazana viđenjem o rijeci Ulaju, najavljujući otvaranje suda. Poruka trećega anđela organizacije Future for America vanjska je poruka Božjega naroda, kako je prikazana viđenjem o rijeci Hiddekel, najavljujući završetak suda.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Proročku metodologiju predstavlja jedno od mesijanskih proročanstava koje Matej prepoznaje kao ispunjeno u Kristu te na taj način predoznačuje 1831., pri čemu „otac” predstavlja svoga sina 1996. Dva svjedoka metodologije jesu alfa i omega, a uz uključenost ljudskog glasnika zajedno uspostavljaju odnos oca i sina, što je odnos Ilijine poruke iz Malahije. Srca otaca obraćaju se djeci, i obratno. Millerova pravila trebaju se povezati s pravilima naslovljenima kao Proročki ključevi. Novo svjetlo mora se graditi na starome svjetlu. Oni koji odluče ne primjenjivati metodologiju iz 1831. i 1996. prokleti su. Jedna je skupina prokleta, a druga blagoslovljena. Izbor je vaš?

## The Second Messianic Waymark —1996

Drugi mesijanski putokaz — 1996.

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Da se ispuni što je rečeno po proroku koji govori: Otvorit ću usta svoja u prispodobama; izreći ću ono što je bilo skriveno od postanka svijeta. Matej 13,35.

## Prediction

Predviđanje

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Otvorit ću usta svoja u prispodobi; izreći ću zagonetke od starine. Psalmi 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Tajanstvene izreke; prispodobe koje Lav iz plemena Judina „izriče” predstavljaju redak po redak izlaganja istina koje su bile zapečaćene, ili držane u tajnosti od postanka svijeta. Jednom kada se poruka službeno uobliči, ona se potom osnažuje ispunjenjem proročanstva koje označuje početak vremena kušnje.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Kada je kasna kiša počela rominjati 11. rujna 2001., pobuna iz 1888. i Korahova pobuna bile su ponovljene. U pobuni u Minneapolisu 1888. godine i u Korahovoj pobuni bili su odbačeni Božji izabrani vjesnici zajedno s porukom koju su iznosili. I dijete i voda za kupanje bili su zajedno izbačeni. Bili su odbačeni pod pretpostavkom da je sav zbor jednako svet kao i oni koje je Bog izabrao. Pobunjenici nisu bili kadri vidjeti božanstvenost u ljudskim vjesnicima. Sve što su mogli vidjeti bili su oni sami, čovještvo lišeno božanstvenosti, pa su stoga mislili da su svi isti.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> A Korah, sin Isharov, sin Kehatov, sin Levijev, te Datan i Abiram, sinovi Eliabovi, i On, sin Peletov, sinovi Rubenovi, uzeše ljude; i digoše se pred Mojsijem, zajedno s nekima od sinova Izraelovih, dvjesto i pedeset knezova zbora, uglednih u zajednici, ljudi na glasu; i skupiše se protiv Mojsija i protiv Arona te im rekoše: Previše prisvajate sebi, kad je sav zbor svet, svaki od njih, i Gospodin je među njima; zašto se onda uzvisujete nad zborom Gospodnjim? Brojevi 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Pobuna Korahova, 1888. godina i 11. rujna prikazani su kao odbijanje podložnosti Božjem izboru izabranoga vodstva, uz istodobno polaganje pouzdanja u lažnu definiciju Božjega zbora. Jeremija prepoznaje isti fenomen kada su pobunjenici tvrdili: „Hram Gospodnji, hram Gospodnji, ovo je.“

> The word that came to Jeremiah from the Lord, saying,

> Riječ koja dođe Jeremiji od Gospodina govoreći,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Stani na vratima Doma Gospodnjega i ondje proglasi ovu riječ, i reci: Čujte riječ Gospodnju, svi vi iz Jude koji ulazite na ova vrata da se poklonite Gospodu. Ovako govori Gospod nad vojskama, Bog Izraelov: Popravite svoje putove i svoja djela, i dat ću vam da prebivate na ovome mjestu. Ne uzdajte se u lažljive riječi govoreći: Hram Gospodnji, Hram Gospodnji, Hram Gospodnji — to su ovi.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Jer ako doista popravite svoje putove i svoja djela; ako doista izvršavate pravdu između čovjeka i njegova bližnjega; ako ne tlačite stranca, sirotu i udovicu, i ne prolijevate nevinu krv na ovome mjestu, niti idete za drugim bogovima sebi na propast: tada ću učiniti da prebivate na ovome mjestu, u zemlji koju sam dao vašim ocima, od vijeka dovijeka.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Evo, uzdate se u lažne riječi, koje ne mogu koristiti. Jeremija 7,1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Lažljive riječi Židova u Jeremijino doba jesu lažljive riječi Koraha i njegovih sljedbenika, pobunjenika iz 1888. i, naravno, pobunjenika od 9/11. To su laži pod kojima se skrivaju pijanci Efrajimovi u Izaiji dvadeset i osam.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Zato čujte riječ Gospodnju, ljudi podrugljivi, koji vladate ovim narodom što je u Jeruzalemu. Jer rekoste: Savez smo sklopili sa smrću, i s paklom smo u sporazumu; kad prođe preplavljujuća pošast, neće doći do nas; jer od laži smo načinili svoje utočište i pod prijevarom smo se sakrili. Izaija 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

To je također laž koja predstavlja nedostatak ljubavi prema Istini, što u 2. Solunjanima dovodi do snažne zablude.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> I zato će im Bog poslati silnu zabludu da povjeruju laži, kako bi bili osuđeni svi koji ne povjerovaše istini, nego uživahu u nepravdi. 2. Solunjanima 2,11.12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

„Lažljive riječi“ predstavljaju bezumnu zamisao da se spasenje nalazi u crkvi, a ne u izabranim glasnicima i njihovim izabranim porukama. Veza između Boga i čovjeka ostvaruje se i održava jedino po Njegovoj Riječi. On je Riječ, i nijedan čovjek ne dolazi k Ocu osim po Riječi. Krist je predstavljen po svojim izabranim glasnicima i po poruci koju oni iznose. Vjerovati drukčije znači mrziti Istinu i vjerovati laži. Jeremija osuđuje Židove koji se uzdaju u hram, podsjećajući ih na Šilo, gdje je Božji Kovčeg bio od ulaska u Obećanu Zemlju.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Zato ću učiniti ovomu domu, koji se naziva mojim imenom i u koji se uzdate, i mjestu koje sam dao vama i ocima vašim, kao što sam učinio Šilu. I odbacit ću vas ispred lica svojega, kao što sam odbacio svu vašu braću, sav rod Efrajimov. Zato se ne moli za ovaj narod, niti podiži vapaj ni molitvu za njih, niti mi posreduj za njih; jer te neću uslišiti. Jeremija 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Opaki Eli i njegova dva opaka sina, Hofni i Pinhas, odgovaraju i stoje u usporedbi s Koranom, Datanom i Abiramom time što su dopustili da se razvije rastuće otpadništvo sve dok se vrijeme milosti nije zatvorilo te su sva trojica umrla istoga dana, kao i Koran, Datan i Abiram. Svi oni umiru na nedjeljnom zakonu!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

U pobuni Koraha na 11. rujna, i u pobuni Elijevoj, pobuni Židova u Jeremijinu svjedočanstvu te pobunjenika iz 1888., odbacuje se i diže buna protiv poruke i glasnika toga razdoblja. To razdoblje završava kod nedjeljnog zakona nakon dvaju testova. Prvi test traje od 11. rujna do 18. srpnja 2020., a drugi test jest čišćenje i pečaćenje predstavljeno porukom Ponoćnog pokliča. Iz toga procesa pročišćenja Gideon i njegovih tristo pripremaju se zatrubiti u svoje trube, i to čine kada Samuel biva podignut kod nedjeljnog zakona, što je vrijeme kada Filistejci zarobljavaju Kovčeg. Tada se pobjedonosna crkva uzdiže kao stijeg.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Ta crkva ima kralja, po imenu Davida, i proroka predstavljenoga Ezekielom i Samuelom, pri padu Šila. Crkva će također imati svećenstvo predstavljeno Josipom. Vrijeme kušnje zakona o nedjelji jest ono u kojemu se oganj Duha Svetoga izlijeva bez mjere, kao što je predstavljeno sedmim pečatom. Taj oganj uništava glasovite ljude koji su se pobunili s Korahom, Datanom, Abiramom, Elijem, Hofnijem, Pinhasom i pobunjenicima iz 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Upravo taj oganj izlijevanja Duha Svetoga čini pozadinu drame pobjedonosne Crkve. Crkvu predstavljaju kralj David, prorok Ezekiel i svećenik Josip. To troje stoji u ognju koji uništava 250 uglednih ljudi, kao što je i Nabukodonozorov oganj uništio ljude koji su trojicu dostojnih bacili u peć. Kao pobjedonosnu Crkvu, sav svijet promatra kako ih bacaju u užarenu peć, i odjednom se Sin Božji pojavljuje s prorokom, svećenikom i kraljem Crkve—predstavljenima Šadrahom, Mešahom i Abednegom. Četvorica tridesetogodišnjaka u užarenoj peći predstavljaju istinu da božanstvo sjedinjeno s čovještvom ne griješi!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Datan i Abiram, koji su također Eli, Hofni i Pinhas, krivotvorina su pobjedonosne Crkve koja se sastoji od proroka, svećenika i kralja. Ta trojica jesu Gideonovih 300, tri tisuće duša na Pedesetnicu, 300 mileritskih propovjednika, tristo karata iz 1843., koji imaju trideset godina kada dolazi nedjeljni zakon i oganj silazi s neba. Kod Ilije oganj je bio da razluči između pravih i lažnih proroka. Oganj koji silazi u Levitskom zakoniku osmog dana, kada Aron počinje služiti, proždire Aronovu žrtvu, koja je žrtva iz Malahije tri, ugodna kao u prijašnjim godinama. Taj isti oganj uništava one koji prinose tuđi ili obični oganj, kako ih predstavljaju Hofni i Pinhas, Aronovi sinovi.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Kada Bog potvrđuje istinskoga proroka s Ilijom, ili istinskoga svećenika s Aronom, oganj vodi u smrt lažnih proroka Baalovih, koji su također Hofni i Pinhas. Hofni i Pinhas sinovi su Aronovi; oni su posljednji naraštaj zavjetnoga naroda koji biva izbačen iz usta Gospodnjih u vrijeme nedjeljnoga zakona.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> „Ovo nisu riječi sestre White, nego riječi Gospodnje, i Njegova glasnica dala ih je meni da ih dam vama. Bog vas poziva da više ne djelujete protiv Njega. Dana je mnoga pouka u vezi s ljudima koji tvrde da su kršćani, a ipak otkrivaju Sotonine osobine, te duhom, riječju i djelom priječe napredak istine i zasigurno slijede put kojim ih Sotona vodi. U svojoj tvrdoći srca prisvojili su vlast koja im nipošto ne pripada i koju ne bi smjeli vršiti. Kaže veliki Učitelj: ‘Oborit ću, oborit ću, oborit ću.’ Ljudi u Battle Creeku govore: ‘Hram Gospodnji, hram Gospodnji smo mi’, ali oni se služe običnim ognjem. Njihova srca nisu omekšana ni pokorena Božjom milošću.” Manuscript Releases, svezak 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

„Obična vatra” jest ono što je upotrijebio Aronov sin kada je svećeništvo započelo. Broj „81” simbol je svećeništva, a u Levitskom zakoniku osmom poglavlju, prvom retku, prikazano je sedam dana očišćenja i posvećenja svećenika. Njihova se odjeća skida i zamjenjuje odjećom Nebeskoga Velikog Svećenika, kako je prikazano u Zaharijinoj viđenju Jošue i anđela u trećem poglavlju. Tih 300 u Zahariji predstavljeni su kao „ljudi kojima se čude”, jer su u povijesti predstavljali vrijeme kada Bog uklanja bezakonja svoga naroda, što je nedjeljni zakon, kada se Crkva preobražava iz ratoborne u pobjedonosnu. Nakon sedam dana posvećenja, počeli su služiti osmoga dana.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> I sedam dana ne izlazite s vrata Šatora sastanka, dok se ne navrše dani vašega posvećenja; jer sedam dana on će vas posvećivati. Levitski zakonik 8,33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Osmi dan simbol je osmoga koji je od sedmorice, Laodiceje koja se pretvara u Filadelfiju, osam duša u Noinoj arci, osmoga dana obrezanja i osmoga dana uskrsnuća. Taj dan jest nedjeljni zakon, kada se smrtonosna rana papinstva iscjeljuje te ono, stoga uskrsnuvši, postaje osmi, koji je od sedmorice.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> I dogodi se osmoga dana da Mojsije pozva Arona i njegove sinove te starješine Izraelove. Levitski zakonik 9,1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Osmoga dana svećenici su započeli službu, ali Aronovi sinovi prinijeli su „običan oganj”. Adventizam tvrdi da je on hram Gospodnji, a sestra White prepoznala je tu tvrdnju kao običan oganj. Ne samo da je to laž, nego je to i običan oganj, nasuprot svetomu ognju. Sveti oganj jest poruka Ponoćnoga pokliča, a obični oganj jest krivotvorena poruka mira i sigurnosti, koja će biti posljednja poruka što će je objaviti nijemi psi koji su odbili lajati i dati poruku upozorenja. U devetome poglavlju Aron prinosi žrtvu, i oganj silazi s neba te proždire žrtvu. Potom njegova dva opaka sina prinose običan oganj, a Božji ih oganj proždire.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> I Aron podiže svoju ruku prema narodu te ih blagoslovi; potom siđe nakon što je prinio žrtvu za grijeh, paljenicu i žrtve pomirnice. Zatim Mojsije i Aron uđoše u Šator sastanka, pa izađoše i blagosloviše narod; i slava Gospodnja pokaza se svemu narodu. I oganj izađe ispred Gospoda te na žrtveniku spali paljenicu i pretilinu; a kad to sav narod vidje, povikaše i padoše ničice. A Nadab i Abihu, sinovi Aronovi, uzeše svaki svoju kadionicu, i staviše u njih oganj, i na nj metnuše kad, te prinesoše pred Gospodom tuđi oganj, što im on nije zapovjedio. Tada izađe oganj od Gospoda i proždrije ih, te pomriješe pred Gospodom. Levitski zakonik 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Ljudi iz Battle Creeka suvremeni su Sinedrij koji se uzda u svoju crkvenu strukturu više nego u poruku Istinitoga Svjedoka Laodiceji. Istiniti Svjedok Laodiceji jest Krist, i On se nikada ne mijenja, i On je uvijek upotrebljavao ljude po vlastitom izboru da iznesu poruku narodu koji je očitovao obilježja Laodiceje. Ništa novo nema pod suncem.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Izabrao je Mojsija, kojega je sam Bog obučavao četrdeset godina, baš kao što su bili obučavani Isus i njegov rođak Ivan. Izabrao je Mojsija, Krista i Ivana kao primjere onih koji su bili obučavani izvan formalnoga obrazovnog sustava. Nazaret predstavlja simbol osobe koja je izabrana, kao što su bili novi pridošlice; Jones i Waggoner u pobuni u Minneapolisu 1888. godine. Nazaret predstavlja poziv i posvećenje izabranoga čovjeka, ali izabrani je čovjek građanin grada koji je prezren.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> A Natanael mu reče: Iz Nazareta može li doći što dobro? Filip mu reče: Dođi i vidi. Ivan 1,46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Mucajući jezici iz Izaije 28 predstavljaju one koji su došli iz Nazareta. Nakon formaliziranja Millerove poruke 1831. godine, poruka je bila osnažena ispunjenjem proročanstva o drugom jao, predoznačujući ispunjenje proročanstva o trećem jao 11. rujna. Treće mesijansko proročanstvo razmotrit ćemo u sljedećem članku.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> „Tri noći prije nego što je izgorio ured Reviewa, bila sam u tjeskobi koju riječi ne mogu opisati. Nisam mogla spavati. Hodala sam po sobi, moleći Boga da se smiluje svojem narodu. Tada mi se činilo da sam u uredu Reviewa s ljudima koji upravljaju tom ustanovom. Nastojala sam im govoriti i tako im pomoći. Jedan, koji je imao vlast, ustao je i rekao: ‘Vi govorite: Hram Gospodnji, hram Gospodnji smo mi; stoga imamo vlast činiti ovo i ono i još nešto. Ali Božja riječ zabranjuje mnoge od stvari koje predlažete učiniti.’ O svojem prvom dolasku Krist je očistio Hram. Prije svojega drugog dolaska ponovno će očistiti hram. On je bio ondje čisteći hram. Zašto? Zato što je bio unesen trgovački posao, a na Boga se bilo zaboravilo. Uz žurbu ovdje i žurbu ondje i žurbu negdje drugdje, nije bilo vremena misliti na nebo. Iznesena su načela Božjega zakona, i čula sam kako je postavljeno pitanje: ‘Koliko ste Zakona poslušali?’ Tada je izgovorena riječ: ‘Bog će u svojem negodovanju očistiti i pročistiti svoj hram.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> „U noćnim viđenjima vidjela sam ognjeni mač ispružen nad Battle Creekom.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> „Braćo, Bog s nama postupa krajnje ozbiljno. Želim vam reći da, ako nakon opomena danih u ovim požarima vođe našega naroda nastave ići svojim putem, kao što su činili u prošlosti, uzvisujući same sebe, Bog će sljedeće uzeti sama tijela. Jednako sigurno kao što On živi, progovorit će im jezikom koji neće moći ne razumjeti.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> „Bog nas promatra da vidi hoćemo li se poniziti pred Njim kao mala djeca. Ove riječi sada izgovaram da bismo Mu mogli pristupiti u poniznosti i skrušenosti te doznati što On traži od nas.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> „Poruka za ovo vrijeme nije: ‘Hram Gospodnji, hram Gospodnji, hram Gospodnji jesmo mi.’ Koga Gospodin prima kao posude za čast? — One koji surađuju s Kristom; one koji vjeruju istini, koji žive istinu, koji objavljuju istinu u svim njezinim vidovima.” Review and Herald, 22. listopada 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> „Ovo nisu riječi sestre White, nego riječi Gospodnje, i Njegov mi ih je glasnik dao da ih prenesem vama. Bog vas poziva da više ne djelujete protiv Njega. Dana je mnogo pouka u vezi s ljudima koji tvrde da su kršćani, a ipak očituju Sotonine osobine, te duhom, riječju i djelom ometaju napredak istine i zasigurno slijede put kojim ih Sotona vodi. U tvrdoći svojega srca prisvojili su vlast koja im ni na koji način ne pripada i koju ne bi smjeli vršiti. Kaže veliki Učitelj: ‘Prevrnut ću, prevrnut ću, prevrnut ću.’ Ljudi u Battle Creeku govore: ‘Hram Gospodnji, hram Gospodnji mi smo’, ali se služe običnim ognjem. Njihova srca nisu omekšana ni pokorena Božjom milošću.” Manuscript Releases, svezak 13, 222.

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