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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj četrnaest

Number Fourteen

Broj četrnaest

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Povijest „čudesnih Božjih djela” također je predstavljena proročkim pitanjem „dokle”. Povijest prikazana u ta dva, i mnogim drugim simbolima, predstavlja vrijeme pečaćenja sto četrdeset i četiri tisuće. U tom razdoblju vodi se rasprava o istinskoj i o mnogim drugim lažnim porukama poznoga dažda. Postoji samo jedna istinska poruka poznoga dažda. Tijek svete povijesti u kojoj Bog čini svoja čudesna djela smješten je u kontekst Joelove knjige, gdje je „novo vino” uskraćeno jednoj skupini, dok se izlijeva na drugu skupinu.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Postoji nekoliko suprotnosti u knjizi proroka Joela koje valja uočiti. Korijen riječi „prispodoba” znači „stavljanje uz”, te po svojoj naravi uključuje suprotnost dviju skupina. Ranije smo se dotaknuli nekih od tih „suprotnosti” u knjizi proroka Joela, ističući da je vijenac oholosti koji nose pijanci što vladaju Jeruzalemom suprotstavljen onima koji nose vijenac slave. Još nismo izložili kako je simbol radosti suprotan, ali istodobno i pandan tomu da se netko postidi, no jest, i namjeravamo to pokazati. Predmet alfe i omege također se nalazi u knjizi proroka Joela, a to načelo prema kojemu prvo predočuje posljednje također potvrđuju Petrove dvije propovijedi u knjizi Djela apostolskih.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Drugo poglavlje Djela apostolskih zbiva se na Pedesetnicu u 9 sati ujutro (treća ura), a treće poglavlje o devetoj uri (15 sati), u vrijeme večernje žrtve. U drugom poglavlju Djela poruka koju Petar naviješta izrečena je u gornjoj sobi privatne kuće, no njegova propovijed u trećem poglavlju održana je u hramu. Ta su dva događaja povezana pozivom na pokajanje na oba skupa. Ista poruka, dva zemljopisna mjesta koja predstavljaju simbol udvajanja unutar pedesetne poruke, podijeljene između predvorja i hrama. U jedanaestom poglavlju Otkrivenja Ivanu je rečeno da izmjeri hram, ali da izostavi predvorje jer je dano poganima.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> I dana mi je trska slična štapu; i anđeo stade govoreći: Ustani i izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Ali vanjsko dvorište hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,1.2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Tako udvostručenje dviju propovijedi i razdvajanje mjesta tih dviju propovijedi ukazuje na dvije skupine slušatelja za kasnu kišu u knjizi proroka Joela. Jedna skupina su neznabošci izvan hrama, a druga su Židovi u hramu. U sudu nad živima najprije se sudi domu Božjemu, i od 11. rujna do nedjeljnog zakona sudi se hramu, a od nedjeljnog zakona do završetka vremena ljudske kušnje sudi se neznabošcima. Taj se sud odvija tijekom kasne kiše koju je Petar prepoznao kao izloženu u knjizi proroka Joela. Ono što su predvorje (neznabošci) i hram (Božja crkva) u toj podjeli predstavljali u 2. i 3. poglavlju Djela apostolskih, to je također razlika u Joelu između rane kiše i kasne kiše. Rana je kiša stigla 11. rujna i izlijeva se dok se sudi Božjem hramu. Kada taj proces bude dovršen, kasna se kiša izlijeva na neznabošce u predvorju.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Veselite se, dakle, sinovi sionski, i radujte se u Gospodinu, Bogu svome; jer vam je dao ranu kišu umjereno, i učinit će da za vas siđe kiša, rana kiša i kasna kiša, u prvome mjesecu. Joel 2,23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Trenutačno mi nije cilj utvrđivati proročku razliku između radosti i posramljenosti, ali redak obavještava Božji narod da se „veseli“ zbog poruke o poznom daždu. Poruka o poznom daždu proizvodi proročku radost u Božjem narodu. Rečeno to, predmet ranog ili prvog dažda, nakon kojega slijedi pozni daž, prikaz je kamena spoticanja koji je bio odbačen i kojemu su se divili. Simbol ugaonoga kamena koji naposljetku postaje zaglavnim kamenom jest ono što je čudesno u očima i Boga i Njegova naroda.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Čudesni kamen predstavlja Alfu i Omegu proročanstva. Načelo alfe i omege u pogledu proročke primjene iznova se poistovjećuje s Alfom i Omegom u Njegovoj Riječi, a On jest Riječ. Iz toga razloga, ono što je o ovom načelu objavljeno, objavljeno je nama i našoj djeci dovijeka. Godina 1863. jest zaglavni kamen biblijskog proroštva, i ona je zaglavni kamen razdoblja trećega anđela od 1844. do 1863. godine. Godina 1844. bila je kamen temeljac, a 1863. zaglavni kamen toga proročkog razdoblja. Razdoblje od 1844. do 1863. ustanovljeno je proročko razdoblje, jednako tako ustanovljeno kao i razdoblje od 538. do 1798. Činjenica da čovječanstvo ne zna nešto što je Bog ustanovio, ne čini tu stvar neustanovljenom!

We ended the previous article with the following passage.

Prethodni članak završili smo sljedećim odlomkom.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> „Pokazano mi je da je njegov odnos prema Božjem narodu u nekim pogledima bio sličan odnosu Mojsija prema Izraelu. Bilo je onih koji su mrmljali protiv Mojsija u nepovoljnim okolnostima, a bilo je i onih koji su mrmljali protiv njega.“ Testimonies, sv. 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Godine 1863. James White predstavljao je „u nekim pogledima” „Mojsija Izraelu”.

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Razdoblje od 1844. do 1863. bilo je predoznačeno razdobljem od izbavljenja na Crvenome moru do prvoga Kadeša. Prvi Kadeš jest alfa, a drugi Kadeš omega — pružajući dva četrdesetogodišnja razdoblja koja vode do Kadeša, a oba su završila pobunom.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Duh Proroštva usklađuje prijelaz preko Crvenoga mora s velikim razočaranjem iz 1844. godine. Biblija usklađuje prijelaz preko Crvenoga mora s križem, a sestra White potvrđuje da je razočaranje učenika na križu bilo predslika velikoga razočaranja iz 1844. godine. Gospodnja je volja bila da se pođe izravno u Obećanu zemlju, a zemljopisni pokazatelj ulaza u Obećanu zemlju bio je Jerihon, gdje su upravo u ovom drugom tjednu prosinca 2025. arheolozi upravo iskopali drevni Jerihon — samo da bi na svoje zaprepaštenje ustanovili da su svi srušeni zidovi koje su ondje otkrili pali prema van, a ne prema unutra, kao što uvijek bude tijekom opsade. U drevnoj opsadi zidovi su bili obarani i gurani prema unutrašnjosti. S Jerihonom nije bilo tako.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Nar je klicao kad su svećenici zatrubili u trube; i dogodi se, kad je narod čuo zvuk trube i povikao iza svega glasa, da se zid srušio na svom mjestu, te je narod ušao u grad, svaki pravo preda se, i osvojiše grad. Jošua 6,20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Arheolozi su također pronašli posude s hranom, što pokazuje da, kada su se zidovi srušili, nije bila riječ o dugotrajnoj, iscrpljujućoj opsadi. To je također odgovorilo na pitanje među arheolozima zašto biblijski zapis o padu Jerihona navodi da su oni išli „gore” u Jerihon preko brežuljka ili uspona, za koji sada znaju da je nastao kada su se zidovi srušili prema van.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Prva prepreka koja je navijestila ulazak u Obećanu Zemlju bio je Jerihon, grad utjecaja i bogatstva. Jerihon je 1863., a Jerihon je predmet biblijskog proroštva, ne samo kao ilustracija razdoblja nedjeljnog zakona, nego i u vezi sa svojim padom i usponom. Jerihon je također imao vlastito posebno proročko prokletstvo izrečeno nad njim. Jošua je izrekao prokletstvo nad čovjekom koji bi ponovno sagradio Jerihon te je time označio da će čovjek koji ponovno sagradi Jerihon izgubiti svoje najmlađe i najstarije sinove tijekom ponovne izgradnje toga prokletoga grada. Jedan je sin trebao biti izgubljen pri polaganju temelja, a drugi pri podizanju vrata. To se proroštvo ispunilo, a izvještaj o njegovu ispunjenju zabilježen je u Bibliji, čime je Jerihon postao utvrđen biblijski simbol.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

U njezinoj povijesnoj propasti i u njezinu proročkom prokletstvu, nakon čega slijedi povijesno ispunjenje toga proročanstva, nalazimo tri svjedoka koji govore o Jerihonu 1863. godine. Sva ta tri svjedočanstva treba primijeniti na 1863. godinu. Ta tri svjedoka stoje zajedno upravo kao što tri Mojsija proročki stoje na kraju svojih odgovarajućih četrdesetogodišnjih razdoblja. Jedno od tih četrdesetogodišnjih razdoblja jasno je usklađeno s milleritskom poviješću, čime se utvrđuje da se sva tri prikaza Mojsija na kraju svakog četrdesetogodišnjeg razdoblja podudaraju s poviješću 1863. godine — poviješću trećega anđela.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Dva od ta tri svjedočanstva o Mojsijevih četrdeset godina završavaju u Kadešu; treći završetak četrdeset godina bio je rijeka Jordan, a završetak drugoga bilo je Crveno more. Završetak prvih četrdeset godina bio je Mojsijev bijeg iz Egipta. Sva tri opisuju izlazak iz Egipta kao ispunjenje Abrahamova proročanstva o četiristo trideset godina ropstva u Egiptu.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Mojsijeva tri razdoblja od po četrdeset godina, čiji završeci (krunski dovršetak) predstavljaju prasliku izbavljenja iz Egipta, bila su ispunjenje Abrahamova proročanstva o sužanjstvu u egipatskom ropstvu i izbavljenju iz njega. Kao prorečeni izbavitelj obećanja Abrahamova saveza, sam je Mojsije započeo time što je bio spašen iz vode, kako i znači njegovo ime. Nakon toga Mojsije je vodio Božji narod kroz vode Crvenoga mora, a potom do obale izbavljenja, koju predstavlja rijeka Jordan. Alfa Mojsijeva života bilo je spasenje iz vode Nila, a omega spasenje predstavljeno vodom rijeke Jordana. Alfa Mojsijeva života, oslikana iskustvom određenim njegovim imenom i njegovim roditeljima, budući da su bili pobožni roditelji, znala je da je dijete bilo osuđeno na smrt, kao što će i on četrdeset godina poslije biti nakon što ubije Egipćanina. Kao pobožni roditelji koji su znali da njihov sin treba biti spašen od smrtne osude, pripravili su mu kovčeg koji je prešao iz hebrejskoga svijeta u egipatski svijet, upravo kao što je Mojsije na kraju četrdeset godina napustio egipatski svijet radi hebrejskoga svijeta.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Mojsije je u svome spasenju iz vode ponovio Noinu povijest. Sam prvi spomen Mojsija kao „izbavitelja” Abrahamova proročanstva saveza od četiri stotine i trideset godina bio je ponavljanje povijesti u kojoj je Bog stupio u savez s čovječanstvom, te je tako Abrahamovo savezno proročanstvo o izabranom narodu sjedinio sa savezničkim obećanjem danim svemu čovječanstvu. To upućuje na krštenje u prijenosu djeteta Mojsija k faraonovoj kćeri, jer je smrt priznata djelom roditeljâ, ukop je prikazan kovčegom na vodi, a uskrsnuće je faraonova kći.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Mojsijev život započinje time što se predoznačuje krštenje Noinom korablom. To zatim znači da je od samoga početka broj „8” povezan s Mojsijem, jer je korijen njegova savezničkog odnosa započeo brojem „8” iz Noinog saveza, a njegova je zadaća bila ustanoviti obred obrezanja osmoga dana. Potom je bio iskušan i pao je upravo na tome obredu. Mojsijev život započinje krštenjem, a četrdeset godina poslije dolazi smrt (jednog Egipćanina) koja označuje točku u kojoj egipatski Mojsije umire i postaje isključivo sin Abrahamov. Početak i završetak prvih četrdeset godina Mojsijeva života predstavljeni su krštenjem. Prvo je označilo prijelaz od Hebreja prema Egipćaninu, a posljednje od Egipćanina prema Hebreju. Četrdeset godina nakon toga Mojsije vodi Božji narod kroz krštenje Crvenoga mora, na putu prema krštenju na Jordanu, do kojega nikada nije stigao.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Božji je narod pod vodstvom Jošue ušao u Obećanu zemlju bez Mojsija, jer je on umro neposredno prije nego što se stiglo do krštenja na Jordanu. Mojsije je rekao, a Petar ponovio, da će Gospodin, Bog tvoj, podignuti proroka poput Mojsija. Prorok kojega je Mojsije predoznačavao bio je Krist, i On je započeo svoje djelo upravo ondje gdje je Mojsije stao. Svoje je djelo započeo na svome krštenju, a to je krštenje bilo upravo na onome mjestu gdje je Jošua krstio drevni Izrael kad su prešli Jordan u Obećanu zemlju. Evanđelja nas izvješćuju da je Ivan krštavao u Betabari, što je prijelazno mjesto i znači prijelaz skelom.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Crveno more simbol je pobune Egipta, potvrđujući da je Mojsijevo proročko svjedočanstvo u ovom pogledu istinito. Rijeka Nil do Crvenoga mora (koje se katkad naziva rijekom), pa dalje do Jordana. Mojsije, čije ime znači „spašen iz vode“, započinje i završava svoje svjedočanstvo na vodi izbavljenja, a svaka od tih voda očituje dvije skupine štovatelja.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Prvih četrdeset godina Mojsijeva života predstavlja poruku prvoga anđela, a drugih četrdeset godina drugoga anđela; treće razdoblje predstavlja trećega. Ta tri anđela posjeduju vlastita osobita proročka obilježja, kao što je i to da su sve tri poruke sadržane u prvoj poruci. Taj smo fenomen javno prikazivali godinama u vezi s prva tri poglavlja knjige proroka Daniela.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daniel se u prvom poglavlju bojao Boga i odbio jesti babilonsku hranu, a Bog ga je proslavio u drugom, prehrambenom i vidnom ispitu koji je uslijedio, što je dovelo do suda i trećeg ispita koji je proveo sam Nabukodonozor. Danielovo prvo poglavlje predstavlja prvoga anđela iz Otkrivenja četrnaest koji objavljuje: „Bojte se Boga“, „podajte mu slavu“, kao što je Daniel učinio u drugom prehrambenom i vidnom ispitu, jer je „došao čas suda“ nad Nabukodonozorom.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Prvih četrdeset godina Mojsijeva života započelo je zato što su se njegovi roditelji bojali Boga. Kad je faraonova kći ugledala košaru na vodi, Mojsije je prošao drugu kušnju, koja je vizualna kušnja. Tada je faraonova kći prosudila da on ne treba umrijeti. Sud je također došao na kraju prvih četrdeset godina, kad je ubio Egipćanina i morao pobjeći iz Egipta.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

U drugih četrdeset godina, drugi anđeo iz Otkrivenja četrnaest, koji objavljuje pad Babilona, bio je predočen padom Egipta. U tom padu, na kraju četrdeset godina, očitovala se silna objava Božje sile, kao što je bila i na kraju poruke drugoga anđela tijekom Ponoćnoga poklika 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Trećih četrdeset godina započinje izricanjem presude smrti gotovo nad cijelom zajednicom, a završava presudom smrti nad vođom te zajednice.

Sister White identifies that our work is to combine the three angels’ messages.

Sestra White prepoznaje da je naše djelo sjediniti poruke trojice anđela.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> „Gospodin se sprema kazniti svijet zbog njegova bezakonja. Sprema se kazniti vjerska tijela zbog njihova odbacivanja svjetla i istine koji su im dani. Velika poruka, koja objedinjuje poruke prvoga, drugoga i trećega anđela, treba biti objavljena svijetu. To treba biti srž našega rada.“ The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Prvih četrdeset godina Mojsijeva života predstavlja prvog anđela iz Otkrivenja četrnaest, a njegovo drugo razdoblje od četrdeset godina predstavlja drugog anđela, dok treće razdoblje od četrdeset godina predstavlja trećeg anđela. Naša „velika poruka” jest sjediniti „poruke prvog, drugog i trećeg anđela”, čime se sva tri Mojsijeva simbola smještaju u 1863. godinu, a stoga i tri Mojsija u vrijeme zakona o nedjelji.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

Razdoblje od 1844. do 1863. obuhvaća dva svjedoka obaju četrdesetogodišnjih razdoblja koja su vodila do Kadeša. Nadahnuće utvrđuje da treći ne može postojati bez prvoga i drugoga; prvih četrdeset godina Mojsijeva života također moraju predstavljati razdoblje od 1844. do 1863. Mojsije ubija Egipćanina 1863., zajedno s Mojsijem koji svojom palicom vlasti udara u Stijenu, a također i kada Mojsije traži da vidi Božju slavu u povijesti pobune sa zlatnim teletom. Kod 1863. i nedjeljnoga zakona postoje tri Mojsija, i svi su stari četrdeset godina.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Svako od triju Mojsijevih razdoblja sadrži izbavljenje po vodi; Mojsije u košari podudara se s Mojsijem kroz Crveno more, što se podudara s Mojsijem dvaput na rijeci Jordanu: Nil, Crveno more i dvaput na Jordanu. Vode izbavljenja prikazane su u svakome od triju razdoblja, jer se sva podudaraju s razdobljem kada se voda izbavljenja izlijeva tijekom razdoblja kasne kiše.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Na kraju trećega razdoblja od četrdeset godina Mojsije je svojim štapom udario u Stijenu. Na kraju drugih četrdeset godina njegov je štap razdijelio Crveno more. Na kraju prvih četrdeset godina odbacio je štap egipatske vlasti i izabrao trpjeti sa svojim narodom.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Na kraju prvoga razdoblja umro je jedan Egipćanin, a na kraju drugoga razdoblja umrli su vojska, prvorođenci i vodstvo Egipta. Na kraju trećega razdoblja pomrli su narod Izraela, Aron i Mojsije. To su tri usporedne povijesti koje, „redak na redak“, svaka predstavljaju razdoblje od 1844. do 1863. godine — povijest trećega anđela, koja zauzvrat predstavlja razdoblje od 11. rujna do nedjeljnoga zakona, te pentekostno vrijeme kada se izlijevaju vode izbavljenja.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Mojsije je prisutan u obje pobune u Kadešu, a pobune u Kadešu ujedno su i zaglavni kamenovi svojih pripadajućih razdoblja. Obje predstavljaju 1863., koja je također zaglavni kamen razdoblja trećega anđela, počevši s alfom 1844. pa sve do zaglavnoga kamena 1863. Kada se razmatra čudesna svjetlost kamena koji započinje kao temelj, a završava kao zaglavni kamen, prepoznaje se da je zaglavni kamen u proročkom smislu uvijek veći. Nekoliko kapi na početku pentekostnog razdoblja, koje vode do punoga izlijevanja na zaglavnom kamenu na dan Pedesetnice, prikazuje ovu istinu.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Dana 11. rujna započelo je škropljenje, a završava pri punom izlijevanju u vrijeme nedjeljnoga zakona. Ova istina prepoznaje Mojsijev grijeh u drugom i omega-Kadešu kao veći grijeh od pobune u prvom alfa-Kadešu. Alfa-pobuna proizvela je smrt čitavoga naroda, a omega-pobuna proizvela je smrt jednoga čovjeka (Mojsija), no grijeh toga jednoga čovjeka bio je veći od zajedničkoga grijeha čitavoga naroda. Čovjek koji griješi umire, i na toj razini nema razlike između Mojsijevih grijeha i grijeha bilo kojega drugog Izraelca, ali proročki je Mojsijevo drugo udaranje Krista bilo veće, jer je ono bilo krunski kamen toga četrdesetogodišnjeg razdoblja.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Pobuna Mojsija pri drugoj omega-Kadešu bijaše veći grijeh od pobune sinova Izraelovih koji su odbacili poruku Jošue i Kaleba. Mojsije proročki stoji na 1863., gdje umire u pustinji zbog svoje pobune. Mojsije također stoji na 1863., gdje prijašnji zavjetni narod umire u pustinji zbog svoje pobune, ali Mojsije nije sudjelovao u toj pobuni. Godina 1863. usklađena je sa zakonom o nedjelji, kao i Aronova pobuna sa zlatnim teletom. U toj povijesti, koja je usklađena s Kadešom, 1863. i zakonom o nedjelji, Mojsije se moli da vidi Božju slavu.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadeš predstavlja 1863. godinu, a Mojsije je prisutan u oba Kadeša; stoga, na temelju dvaju biblijskih svjedoka, koji su obojica zaglavni kamenovi, utvrđujemo da i treće četrdesetogodišnje razdoblje, koje ne završava u Kadešu, također predstavlja 1863. godinu. Ondje „Mojsije neposvećeni” ponovno razapinje Krista, odbacujući Stijenu. Godine 1863., i pri davanju Zakona na Sinaju, „Mojsije posvećeni” traži Božji karakter. Godine 1863. Mojsije predstavlja i mudru i ludu djevicu.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> „Farizej i carinik predstavljaju dva velika razreda na koje se dijele oni koji dolaze štovati Boga. Njihova se prva dva predstavnika nalaze u prvoj dvojici djece koja su rođena na svijet.“ Isusove priče, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Kod Kadeša i 1863. godine Mojsije predstavlja „dvije velike skupine na koje su” „podijeljeni oni koji” „štuju Boga”. Mojsije je primjer sto četrdeset i četiri tisuće, kao što je to i Petar.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> „Za svaki od staleža koje predstavljaju farizej i carinik postoji pouka u povijesti apostola Petra. U svojem ranom učeništvu Petar je mislio da je jak. Poput farizeja, po vlastitoj procjeni nije bio ‘kao ostali ljudi’. Kada je Krist uoči svoje izdaje unaprijed upozorio svoje učenike: ‘Svi ćete se vi sablazniti o mene ove noći’, Petar je pouzdano izjavio: ‘Ako se i svi sablazne, ja neću.’ Marko 14,27.29. Petar nije poznavao vlastitu opasnost. Samopouzdanje ga je zavelo. Mislio je da je kadar odoljeti kušnji; ali nakon samo nekoliko kratkih sati došla je kušnja, i on se, psujući i zaklinjući se, odrekao svojega Gospodina.” Kristove priče, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Pri nedjeljnom zakonu, koji je 1863., Petar predstavlja dvije skupine: one koji prime žig zvijeri ili one koji prime pečat Božji. Kad je Isus promijenio Šimunovo ime u Petar, to je simboliziralo sto četrdeset i četiri tisuće. To je razumijevanje također simbolizirano množenjem Petrova imena uporabom broja koji proizlazi iz položaja slova u engleskoj abecedi. Ako tu istu tehniku primijenimo na 1863., dobivamo 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Dva od triju Mojsijevih simbola koji se podudaraju s 1863. godinom utvrđuju da se i treće razdoblje također mora podudarati. Dvije kadeške linije prepoznaju priču o mudrim i ludim djevicama, a treće razdoblje označuje pokušaj da se ljudskim naporom ostvari božansko djelo. Uzdat se u ljudsku silu, kao što je Mojsije učinio s Egipćaninom, predstavlja pouzdanje u ljudsku vlast iznad zaređene vlasti.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sestra White izjavljuje da je odnos njezina supruga „prema Božjem narodu bio u nekim pogledima sličan odnosu Mojsija prema Izraelu.” Godine 1863. Mojsija je predstavljao James White. Godine 1863. James White ubija Egipćanina, udara Krista po drugi put i moli se za pobunjenike koji su odbacili poruku „počinaka” što su je iznijeli Jošua i Kaleb. Mojsije je i luda djevica kada je po drugi put udario u Stijenu, i mudra djevica kada je posredovao za pobunjenike Izraelove.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Zaključit ćemo ovaj članak odlomkom iz četrnaestog poglavlja Knjige Brojeva, u kojem se Mojsije nalazi u 1863. godini, kada mu je dan pogled na Božju slavu u usporednoj povijesti prikazanoj pobunom sa zlatnim teletom.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

U ovom odlomku Gospodin pita: „Dokle” će se morati baviti buntovnicima Izraela, što je isto pitanje koje je Izaija postavio Gospodinu u šestom poglavlju. Zapazite da Knjiga Brojeva smješta ovu povijest u razdoblje kada se zemlja rasvjetljuje Božjom slavom, kao što su i anđeli naznačili u trećem retku Izaije 6. 11. rujna bio je kamen temeljac povijesti od 1844. do 1863., a nedjeljni zakon je zaglavni kamen. Okvir u Brojevima nije ništa manje nego prikaz pjesme ili prispodobe o vinogradu, dok je drevni Izrael zaobiđen dok je Gospodin sklapao savez s Jošuom.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> I sva zajednica podiže glas svoj i stade vikati; i narod plaka one noći. I svi sinovi Izraelovi mrmljahu protiv Mojsija i protiv Arona; i sva zajednica reče im: O da smo pomrli u zemlji egipatskoj! ili o da smo pomrli u ovoj pustinji! I zašto nas je Gospod doveo u ovu zemlju, da padnemo od mača, te da naše žene i naša djeca budu plijen? Ne bi li nam bilo bolje da se vratimo u Egipat? I rekoše jedan drugomu: Postavimo sebi vođu pa se vratimo u Egipat.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Tada Mojsije i Aron padoše ničice pred svim zborom zajednice sinova Izraelovih. A Jošua, sin Nunov, i Kaleb, sin Jefuneov, koji bijahu među onima što su izvidjeli zemlju, razdriješe svoje haljine. I progovoriše svemu zboru sinova Izraelovih govoreći:

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Zemlja kroz koju smo prošli da je uhodimo, zemlja je veoma dobra. Ako je Jahvi milo u nama, tada će nas uvesti u tu zemlju i dat će nam je; zemlju kojom teče mlijeko i med. Samo se ne bunite protiv Jahve i ne bojte se naroda te zemlje; jer oni su nam kao kruh: njihova zaštita odstupila je od njih, a Jahve je s nama: ne bojte ih se.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Ali sva zajednica reče da ih treba zasuti kamenjem. Tada se slava Gospodnja pokaza u Šatoru sastanka pred svim sinovima Izraelovim. I Gospod reče Mojsiju: Dokle će me ovaj narod izazivati? I dokle mi neće vjerovati, uza sve znakove koje sam među njima pokazao?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Udarit ću ih pomorom i lišiti ih baštine, a od tebe ću učiniti narod veći i moćniji od njih.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> I Mojsije reče Gospodinu: Tada će Egipćani čuti, jer si svojom moći izveo ovaj narod isred njih; i kazivat će to stanovnicima ove zemlje, jer su čuli da si ti, Gospodine, među ovim narodom, da se ti, Gospodine, pokazuješ licem k licu, da tvoj oblak stoji nad njima i da ideš pred njima, danju u stupu od oblaka, a noću u stupu od ognja. Ako dakle pobiješ sav ovaj narod kao jednoga čovjeka, tada će narodi koji su čuli glas o tebi govoriti: Budući da Gospodin nije mogao uvesti ovaj narod u zemlju za koju im se zakleo, zato ih je pobio u pustinji.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> A sada, molim te, neka se očituje velika sila Gospodina mojega, kao što si rekao govoreći: Gospodin je spor na gnjev i obiluje milosrđem, oprašta bezakonje i prijestup, ali nipošto ne oslobađa krivca, pohodeći bezakonje otaca na djeci do trećega i četvrtoga naraštaja. Oprosti, molim te, bezakonje ovoga naroda prema veličini svojega milosrđa, kao što si opraštao ovomu narodu od Egipta pa sve do sada.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> I Jahve reče: Oprostio sam prema tvojoj riječi; ali tako mi života moga, sva će se zemlja ispuniti slavom Jahvinom.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Jer svi oni ljudi koji su vidjeli moju slavu i moja čudesa što ih učinih u Egiptu i u pustinji, i sada me iskušavali ovih deset puta, te nisu poslušali moj glas, zacijelo neće vidjeti zemlju za koju se zakleh njihovim ocima, niti će je vidjeti ijedan od onih koji su me razjarili. Ali moj sluga Kaleb, jer je u njemu bio drukčiji duh i potpuno me slijedio, njega ću uvesti u zemlju u koju je išao, i njegovo će je potomstvo posjedovati. (A Amalečani i Kanaanci prebivahu u dolini.) Sutra se okrenite i pođite u pustinju putem k Crvenome moru.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> I Jahve progovori Mojsiju i Aronu, govoreći: Dokle ću podnositi ovu zlu zajednicu koja mrmlja protiv mene? Čuo sam mrmljanja sinova Izraelovih kojima mrmljaju protiv mene. Reci im: Tako ja živ bio, govori Jahve, kako ste govorili meni na uši, tako ću vam i učiniti: vaša će mrtva tijela popadati u ovoj pustinji; i svi od vas koji ste bili popisani, prema svemu broju svojemu, od dvadeset godina naviše, koji ste mrmljali protiv mene, zacijelo nećete ući u zemlju za koju sam se zakleo da ću vas nastaniti u njoj, osim Kaleba, sina Jefuneova, i Jošue, sina Nunova. Ali vašu djecu, za koju ste rekli da će biti plijen, njih ću uvesti, i oni će upoznati zemlju koju ste prezreli. A što se vas tiče, vaša će mrtva tijela popadati u ovoj pustinji. I vaša će djeca lutati pustinjom četrdeset godina i nositi vaše bludništvo, dok se vaša mrtva tijela ne potroše u pustinji. Prema broju dana u kojima ste uhodili zemlju, četrdeset dana, za svaki dan po godinu, nosit ćete svoje bezakonje, četrdeset godina, i spoznat ćete moje povlačenje obećanja.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Ja, Jahve, rekao sam: zasigurno ću to učiniti svemu tomu zlom zboru koji se sabrao protiv mene: u ovoj će pustinji biti uništeni i ondje će pomrijeti. A ljudi koje je Mojsije poslao da izvide zemlju, koji su se vratili i naveli sav zbor da mrmlja protiv njega, pronoseći zlu klevetu o zemlji, upravo ti ljudi koji su pronijeli zao izvještaj o zemlji pomrli su od kuge pred Jahvom.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Ali Jošua, sin Nunov, i Kaleb, sin Jefuneov, od onih ljudi koji su otišli da izvide zemlju, ostadoše živi. Brojevi 14,1–38.

We will continue these thoughts in the next article.

Nastavit ćemo ove misli u sljedećem članku.

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