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

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

Number Thirty-Two

Broj trideset i dva

Author

Jeff Pippenger

Published

January 20, 2026

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It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.

Bio je to spor put do Knjige proroka Joela, s Petrom kao našim svjedokom. Petar je jedan od najzadivljujućih simbola unutar Božje proročke Riječi, no zar to nisu svi? Petar je u Cezareji Filipovoj, a također je i na Pedesetnicu u gornjoj sobi o trećem satu, a zatim u Hramu o devetom satu istoga dana. Isus je bio razapet o trećem satu i umro je o devetom satu. Petar je pozvan u Cezareju o devetom satu, ali Cezareja u koju je pozvan u izvještaju o Korneliju nije Cezareja Filipova u podnožju gore Hermona, nego je to bila Cezareja na moru, zvana Cezareja Maritima.

Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.

Cezareja Maritima obalni je grad na Sredozemnome moru, oko 30–35 milja sjeverno od suvremenoga Tel Aviva (sagradio ga je Herod Veliki kao veličanstven rimski lučki grad). Često se pojavljuje u knjizi Djela apostolskih (spominje se 15 puta) i ona je ona na koju većina ljudi u Novome zavjetu misli kada je jednostavno nazivaju „Cezareja”. Ondje je živio Filip Evanđelist sa svoje četiri kćeri koje su prorokovale (Dj 8,40; 21,8). Pavao je ondje bio utamničen dvije godine, stao pred upravitelje Feliksa i Festa te pred kralja Agripu (Dj 23–26). Još je značajnije, možda, to što je Petar ovdje propovijedao rimskomu satniku Korneliju — prvo veliko obraćenje poganina na kršćanstvo (Dj 10) godine 34. po Kr., kada je završio tjedan u kojemu je Krist mnogima potvrdio savez.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> I on će s mnogima utvrditi Savez za jedan tjedan; a usred tjedna učinit će da prestane žrtva i prinos, i zbog raširenosti gnusoba opustošit će ga, sve do svršetka; i ono što je određeno izliti će se na opustošenoga. Daniel 9:27.

Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.

Cezareja Maritima služila je kao rimski upravni glavni grad Judeje i veliko pogansko središte. Cezareja Filipova drugi je grad, smješten daleko na sjeveru, blizu podnožja gore Hermona (oko 25–30 milja sjeverno od Galilejskoga mora), na području današnje Golanske visoravni (današnji Banias). Spominje se samo u Evanđeljima (Matej 16,13 i Marko 8,27), kada je Isus odveo svoje učenike u Cezareju Filipovu. To je znamenito mjesto gdje je Petar ispovjedio da je Isus „Mesija, Sin Boga živoga“ i gdje je Isus izjavio: „Na toj stijeni sagradit ću Crkvu svoju, i vrata paklena neće je nadvladati“ (Matej 16,13–20). Bilo je to pogansko područje s hramovima posvećenima grčkim bogovima, osobito kozjem bogu Panu, čija se Panova špilja nazivala „vratima pakla“, što Isusovu izjavu izrečenu ondje čini osobito upečatljivom.

The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.

Ta su dva grada potpuno odvojena zemljopisno i povijesno — jedan je užurbana rimska morska luka na jugozapadu, a drugi sjeverno helenističko/pogansko mjesto blizu izvorišta rijeke Jordan. Obalni grad dominira Knjigom Djela apostolskih, dok je sjeverni u središtu presudnoga trenutka u Evanđeljima. Cezareja na moru simbol je Rima — Zvijeri, a Cezareja na kopnu simbol je Zmaja. Sestra White prepoznaje razdoblje od križa do Pedesetnice, „pedesetničko razdoblje”, koje je započelo na križu, a završilo na Pedesetnicu.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> „S gorljivom čežnjom iščekujem vrijeme kada će se događaji dana Pedesetnice ponoviti s još većom silom nego tom prilikom. Ivan kaže: ‘I vidjeh drugoga anđela gdje silazi s neba, koji imaše veliku vlast; i zemlja se rasvijetli od slave njegove.’ Tada će, kao u vrijeme Pedesetnice, ljudi čuti istinu kako im se govori, svaki čovjek na svojem vlastitom jeziku.״

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Bog može udahnuti novi život svakoj duši koja Mu iskreno želi služiti, i može usne dotaći živim ugljenom s oltara te učiniti da postanu rječite u Njegovoj hvali. Tisuće će glasova biti prožete silom da objavljuju čudesne istine Božje Riječi. Mucavi će se jezik razvezati, a plašljivi će biti osnaženi da hrabro svjedoče za istinu. Neka Gospodin pomogne svome narodu da očisti hram duše od svake nečistoće i da održi tako prisnu vezu s Njime da mogu biti dionici kasne kiše kada se bude izlila.” Review and Herald, 20. srpnja 1886.

Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.

Tehnički gledano, pedesetničko bi razdoblje započelo blagdanom prvina, koji se podudara s Kristovim uskrsnućem; ali bez smrti na križu ne bi bilo krvi koju bi uskrsli Spasitelj ponio sa sobom kada je uskrsnuo. Bez Njegove smrti, On, kao Kruh života, ne bi počinuo na dan blagdana beskvasnih kruhova, a Kruh života trebao je počinuti prije nego što će ustati na blagdan prvina, započinjući tako pedesetodnevno razdoblje koje je vodilo do dana i blagdana Pedesetnice.

When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.

Kad je Krist došao potvrditi Savez za jedan tjedan, tjedan je započeo na njegovu krštenju, a zatim je „usred tjedna“, tri i pol godine poslije, bio raspet, počinuo u grobu na blagdan Beskvasnih kruhova, uskrsnuo u nedjelju kao blagdan prvina ječmene žetve, započinjući tako pedesetodnevno pentekostalno razdoblje koje je dosezalo do blagdana prvina pšenice. Od križa do kraja tjedna, tri i pol godine poslije, to je sedmogodišnje razdoblje došlo svojemu završetku s Kornelijem iz Cezareje Maritime, koji je postao prvi obraćenik iz pogana — kršćanskoj Crkvi na kraju tjedna 34. godine po Kr.

The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.

Tjedan u kojem je Krist došao potvrditi Savez proročki traje 2.520 dana, a križ je „usred tjedna“, pa je to bilo 1.260 dana nakon krštenja i 1.260 dana prije nego što se Kornelije obratio. Na križu je Krist bio razapet o trećem satu, a umro je o devetom satu. To je bio početak pentekostnog razdoblja, a na njegovu kraju (jer Isus uvijek kraj prikazuje početkom), na dan Pedesetnice, Petar drži svoju prvu propovijed iz knjige Joelove o trećem satu u gornjoj sobi, gdje se Krist sastao s učenicima na dan svojega uskrsnuća. Petar zatim drži svoju drugu propovijed o Joelu u hramu o devetom satu. Jasno je da treći i deveti sat predstavljaju simbol alfe i omege početka i završetka pentekostnog razdoblja.

Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.

Redak po redak, kada uskladimo treći i deveti sat ova dva događaja, nalazimo šest sati kao proročko razdoblje koje u oba slučaja pruža svjedočanstvo o podjeli. Krist prelazi iz života u smrt pa opet u život. On odlazi sa zemlje na nebo i vraća se natrag na zemlju. Petar je izvan, a zatim unutar hrama. Naravno, postoje i druga usporedna usklađenja od trećega do devetoga sata, ali najprije trebamo razmotriti Petra, Kornelija i Cezareju na moru.

As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.

Kao i u proročkim razdobljima koja su predstavljena sa šest sati, kada je anđeo bio poslan Korneliju da ga uputi neka pošalje po Petra, bijaše deveti sat.

> There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.

> U Cezareji bijaše neki čovjek imenom Kornelije, satnik čete zvane Italska četa, pobožan čovjek i onaj koji se bojao Boga sa svim svojim domom; davao je mnogo milostinje narodu i svagda se molio Bogu. On jasno vidje u viđenju, oko devetoga sata dana, anđela Božjega kako ulazi k njemu i govori mu: Kornelije. A on, uprijevši pogled u njega, preplaši se te reče: Što je, Gospodine? A on mu reče: Tvoje molitve i tvoje milostinje uzašle su kao spomen pred Boga. I sada pošalji ljude u Jopu i dozovi nekoga Šimuna, koji se preziva Petar. Djela 10:1–5.

The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.

Dolazak anđela simbol je poruke i putokaza, a anđeo potvrđuje da je to putokaz kada kaže: „Molitve tvoje i milostinje tvoje uzašle su za spomen pred Boga.” Putokaz završetka tjedna jest to što Kornelije šalje po Petra u deveti sat nakon što je postio četiri dana, i to se naziva „spomen”, što je putokaz. Kao „satnik”, Kornelije je bio zapovjednik nad stotinu ljudi.

When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.

Kad je Petar u Cezareji Filipovoj u Mateju šesnaest, nema nikakve reference na bilo koji čas. Cezareja Filipova ime je grada u vrijeme kada je Isus ondje doveo učenike. U povijesti iz Daniela jedanaest, redci trinaest do petnaest, redci koji su se ispunili u bitci kod Panija i koji predoznačuju rat koji vodi do zakona o nedjelji u Sjedinjenim Državama, Cezareja Filipova zvala se Panij. Petar je u redcima trinaest do petnaest kada je u Cezareji Filipovoj, koja je Panij.

Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.

Prepoznavanje da je bitka kod Panija bila ispunjenje stihova trinaest do petnaest u jedanaestom poglavlju Daniela, te da ti stihovi i povijest bitke kod Panija prepoznaju rat koji vodi do zakona o nedjelji u Sjedinjenim Državama, upravo je način na koji je osmišljena metodologija redak na redak. Primjena te metodologije zahtijeva da Cezareja Filipova i Panij budu usklađeni, jer je osnovno pravilo proročanstva koje se odnosi na ovu istinu to da su „svaki od drevnih proroka govorili više za naše dane nego za dane u kojima su živjeli“. Pavao dodaje da su duhovi proroka podložni prorocima, tako da oni ne samo što svi ukazuju na posljednje dane, nego se svi i slažu.

For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.

Iz toga razloga, ako i kada je Panium u Božjoj proročkoj Riječi prepoznat kao Panium, a potom kao Cezareja Filipova, oboje se mora primijeniti u posljednjim danima i moraju se podudarati, jer su isti grad.

In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.

U skladu s ovom logikom, premda nešto drukčije, stoje Cezareja Filipova i Cezareja Primorska. Petar je s Kristom pošao u Cezareju Filipovu, ali ga je Duh Sveti poslao u Cezareju Primorsku. Ipak, u objema Cezarejama upravo je Petar glavni saveznički lik. Ono što je divno u ovom slijedu jest to da je u deveti sat Kornelija pohodio anđeo i uputio ga da pošalje po Petra. Petar u Cezareji proročki je simbol, ali te su dvije Cezareje jasno različite. Jedna je Cezareja uz more, a druga Cezareja na zemlji. Cezareja uz more povezana je s poganima, a Kornelije je bio prvi obraćenik iz pogana upravo na kraju savezničkog tjedna 34. godine po Kr. Cezareja uz more jest deveti sat i podudara se s Petrom u hramu na Pedesetnicu te sa smrću Kristovom u deveti sat.

Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.

Cezareja uz kopno, to jest Cezareja Filipova, treći je čas. Nema drugih mogućnosti izbora. Cezareja Filipova na početku, treći čas, i Cezareja Primorska na kraju, deveti čas. Filipova je alfa razdoblja od šest časova, a Primorska je omega. Omega u deveti čas bila je Kristova smrt usred savezničkoga tjedna, a Petar u hramu na Pedesetnicu također je bio deveti čas. Kornelijevo pozivanje Petra usklađuje se s Kristovom smrću, koja predoznačuje zakon o nedjelji, a također i s Petrom u hramu na Pedesetnicu, što ponovno predoznačuje zakon o nedjelji. Kornelije, kao prvi obraćenik iz pogana, predstavlja prvoga radnika jedanaestoga časa u vrijeme zakona o nedjelji.

The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.

Treći sat kada je Krist bio razapet i treći sat kada je Petar bio u gornjoj sobi moraju, i mogu jedino, predstavljati Cezareju Filipovu. Gornja soba u kojoj je Petar bio na dan Pedesetnice bila je upravo ona ista gornja soba u kojoj se Krist ukazao nakon svojega uskrsnuća, uzašašća i silaska. Krist je došao u gornju sobu, a zatim je pedeset dana poslije, na dan Pedesetnice, Petar iznio poruku knjige proroka Joela u toj istoj gornjoj sobi.

Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.

Cezareja Filipova jest treći sat koji je usklađen s raspećem i gornjom sobom na Pedesetnicu. Raspeće je simbol raspršenja, a gornja soba simbol jedinstva. To određuje Cezareju Filipovu kao točku neposredno prije nedjeljnog zakona, gdje se jedan razred raspršuje, a drugi sabire. Kada se povijest bitke kod Panija počne ponovno ponavljati, lude i mudre djevice bit će zauvijek razdvojene, i bit će razdvojene oko križa, koji predstavlja približavanje nedjeljnog zakona. Upravo je u Cezareji Filipovoj Krist počeo poučavati o približavanju nedjeljnog zakona. Kada je to učinio, Petar se usprotivio poruci; stoga u devet redaka Petar predstavlja one koji su zapečaćeni i one koji su porukom križa, koja je nedjeljni zakon, raspršeni.

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

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

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

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

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> A Isus mu odgovori i reče: Blago tebi, Šimune Barjona, jer ti to nisu objavili tijelo i krv, nego Otac moj koji je na nebesima. A i ja tebi kažem: ti si Petar, i na ovoj stijeni sagradit ću Crkvu svoju, i vrata paklena neće je nadvladati. I dat ću ti ključeve kraljevstva nebeskoga: i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

> Tada zapovjedi svojim učenicima da nikomu ne kazuju da je on Isus Krist. Otada poče Isus pokazivati svojim učenicima kako mu valja poći u Jeruzalem, i mnogo pretrpjeti od starješina, glavara svećeničkih i pismoznanaca, i biti ubijen, i treći dan uskrsnuti.

> Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

> Tada ga Petar uze na stranu te ga poče koriti govoreći: Bože sačuvaj, Gospodine; to se tebi nipošto neće dogoditi.

> But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.

> No on se okrenu i reče Petru: Odlazi od mene, Sotono! Ti si mi sablazan, jer ne misliš na ono što je Božje, nego na ono što je ljudsko. Matej 16,15–23.

The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.

Raspeće o trećem satu i Petrova poruka u gornjoj sobi usklađuju proročki prijelaz Crkve vojujuće, definirane kao Crkve s pšenicom i kukoljem, u Crkvu slavodobitnu. Crkva slavodobitna jest prvina pšenične žrtve prinosa Pedesetnice, a to je nedjeljni zakon. Kada kukolj i pšenica dosegnu zrelost, anđeli razdvajaju te dvije skupine. Kiša koja je počela rominjati 11. rujna uzrokuje da pšenica i kukolj donesu plod.

A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.

Razdoblje od šest sati predstavlja povijest exeterskog logorskog sastanka do 22. listopada 1844., Kristov svečani ulazak u Jeruzalem i ulazak kralja Davida u Jeruzalem s Kovčegom saveza. Deveti je sat također vrijeme večernje žrtve, oko 15 sati.

> Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.

> A ovo je ono što ćeš prinositi na žrtveniku: dva janjeta od godine dana, svaki dan bez prestanka. Jedno janje prinosit ćeš ujutro, a drugo janje prinosit ćeš navečer. Izlazak 29:38, 39.

The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.

Riječ prevedena kao „čak” ponekad se prikazuje kao „između večeri”. „Između večeri” govori o šestosatnom razdoblju između trećega i devetoga sata. Kristov saveznički tjedan predstavlja šestosatno razdoblje na križu, koje postaje alfa šestosatnog razdoblja na Pedesetnicu. Dva svjedoka u savezničkom tjednu, koji označuju razdoblje od šest sati, izravno su povezana ne samo s proročanstvom svetoga tjedna nego i sa simbolima pedesetničkoga razdoblja. Zatim, na završetku toga istog proročkog tjedna, Petar je pozvan u Cezareju o devetome satu. Činjenica da se unutar iste proročke strukture svetoga tjedna nalaze tri deveta sata, od kojih su dva omega-završeci jednoga šestosatnog razdoblja, koje je ujedno bilo i razdoblje između jutarnje i večernje žrtve, po proročkoj nužnosti zahtijeva da postoji treći sat kao alfa razdoblja koje je završilo kod Kornelijeva devetoga sata.

Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.

Dvije Cezareje, obje s Petrom kao središnjom osobom, prepoznaju Cezareju Filipovu kao treći čas. To šesteročasovno razdoblje započinje i završava Cezarejom, jer je svršetak oslikan početkom.

The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.

Pashalno janje trebalo je biti zaklano uvečer, što je deveti sat — kada je Krist umro.

> And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.

> I držat ćete ga do četrnaestoga dana istoga mjeseca; i sav zbor zajednice Izraelove zaklat će ga uvečer. Izlazak 12,6.

The hour of prayer is also the ninth hour, for it was at the evening sacrifice.

Čas molitve također je deveti sat, jer bijaše u vrijeme večernje žrtve.

> Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.

> Neka molitva moja bude iznesena pred tobom kao kad; i podizanje mojih ruku kao večernja žrtva. Psalmi 141,2.

In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.

U skladu s time da je večernja žrtva bila čas molitve, Ezra moli pri večernjoj žrtvi, dakle moli u deveti sat, kada je Petar u hramu, kada je Krist umro i kada je Korneliju bilo rečeno da pošalje po Petra.

> And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.

> A o večernjoj žrtvi ustadoh iz svoje potištenosti; i razderavši svoju haljinu i svoj plašt, padoh na koljena i raširih svoje ruke k Gospodu, Bogu svojemu. Ezra 9,5.

In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.

U svojoj molitvi Ezra se kaje nakon što je shvatio da su oni koji su izišli iz Babilona da ponovno sagrade hram i Jeruzalem sklopili brakove s pogankama.

> Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.

> A kad se Ezra pomolio i ispovjedio, plačući i bacivši se ničice pred Domom Božjim, skupi se k njemu iz Izraela veoma veliko mnoštvo ljudi i žena i djece, jer je narod veoma gorko plakao. Tada progovori Šekanija, sin Jehielov, jedan od sinova Elamovih, i reče Ezri: Iznevjerili smo Boga svojega i uzeli tuđinke iz naroda zemlje; ali još i sada ima nade za Izraela u ovoj stvari. Stoga sada sklopimo savez s Bogom svojim da otpustimo sve žene i ono što se od njih rodilo, prema savjetu gospodara mojega i onih koji dršću pred zapovijeđu Boga našega; i neka bude po Zakonu. Ustani, jer ova stvar pripada tebi; i mi ćemo biti s tobom: budi hrabar i učini to.

> Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.

> Tada ustade Ezra te zakle glavare svećeničke, levite i sav Izrael da će postupiti prema ovoj riječi. I zakleše se. Potom Ezra ustade ispred Doma Božjega i ode u odaju Johanána, sina Elijašibova; i kad dođe onamo, ne jede kruha niti pije vode, jer je tugovao zbog prijestupa onih koji bijahu odvedeni u sužanjstvo. I razglasiše po svoj Judi i Jeruzalemu svim sinovima sužanjstva da se saberu u Jeruzalemu; i da će svakomu tko ne dođe u roku od tri dana, prema odluci knezova i starješina, sva imovina biti oduzeta, a on sam bit će isključen iz zajednice onih koji bijahu odvedeni u sužanjstvo. Tada se svi ljudi Jude i Benjaminovi sabraše u Jeruzalem u roku od tri dana. Bio je deveti mjesec, dvadeseti dan u mjesecu; i sav narod sjedio je na trgu pred Domom Božjim, drhteći zbog te stvari i zbog velike kiše. Ezra 10:1–9.

The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.

Savez sto četrdeset i četiri tisuće prikazan je kao odvajanje od onih koji su uzeli tuđinske žene. To je odvajanje mudrih i ludih djevica, i događa se o devetom satu, što je Kristova smrt, Petar u hramu na Pedesetnicu i Petrovo pozivanje u Cezareju na moru. Ezrino odvajanje također je čišćenje Levita po Glasniku Saveza u trećem poglavlju Malahije. To čišćenje u Malahiji prikazuje dva Kristova čišćenja hrama.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> „Čisteći hram od svjetskih kupaca i prodavača, Isus je objavio svoje poslanje da očisti srce od nečistoće grijeha,—od zemaljskih želja, sebičnih požuda i zlih navika koje kvare dušu. Malahija 3,1–3 citirano.“ Čežnja vjekova, 161.

Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.

Ezri i onima koji stupaju u Savez rečeno je da „ustanu“, a Jošui je bilo rečeno da ustane nakon što su svi buntovnici pomrli tijekom razdoblja od trideset i osam godina. Bile su potrebne dvije godine da drevni Izrael padne na deseterostrukom ispitu, a trideset i osam godina poslije svi su buntovnici bili mrtvi i Bog im govori da ustanu.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Sada ustanite, rekoh ja, i prijeđite preko potoka Zereda. I prijeđosmo preko potoka Zereda. A vrijeme u kojemu smo došli iz Kadeš-Barnee, dok ne prijeđosmo preko potoka Zereda, bilo je trideset i osam godina, dok sav naraštaj ratnika ne izumrije između tabora, kako im se Gospod zakleo. Ponovljeni zakon 2,13.14.

In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”

U Ivanu petom poglavlju Isus je izliječio nemoćnoga čovjeka koji je takav bio trideset i osam godina, i kada ga je izliječio, rekao mu je: „Ustani.”

> For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

> Jer anđeo je u određeno vrijeme silazio u ribnjak i uzburkavao vodu; tko bi tada prvi, nakon uzburkavanja vode, ušao, ozdravio bi od bilo koje bolesti koju je imao. A ondje bijaše neki čovjek koji je bolovao trideset i osam godina. Kad ga Isus vidje gdje leži i dozna da je već dugo u tom stanju, reče mu: Hoćeš li ozdraviti?

> The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

> Uznemogli čovjek mu odgovori: Gospodine, nemam nikoga da me, kad se voda uzburka, spusti u ribnjak; a dok ja dolazim, drugi silazi prije mene.

> Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.

> Isus mu reče: Ustani, uzmi svoju postelju i hodi. I čovjek odmah ozdravi, uze svoju postelju i prohodi; a toga istog dana bijaše subota. Ivan 5:4–9.

At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.

Kod Ezrina prikaza saveza sto četrdeset i četiri tisuće, narod je trebao „ustati”. Godine 1838. Josiah Litch, istaknuti mileritski propovjednik, prorekao je kraj osmanske prevlasti oko 1840., a mileritska je poruka ustala, da bi potom bila osnažena točnim ispunjenjem 11. kolovoza 1840. Uzvišenje pobjedničke crkve uključuje predviđanje koje potiče Božji narod da ustane kada se savez uspostavi. U Ezrinu odvajanju od tuđinskih žena nalazimo Malahijino pročišćavanje levita, a također i dva Kristova čišćenja hrama, i svaka linija predočuje odvajanje pšenice od kukolja, koje se ostvaruje kada Krist zauvijek ukloni grijeh iz srdaca sto četrdeset i četiri tisuće. Kristov deveti sat, i Petrova dva deveta sata zajedno s Ezrinom molitvom za očišćenje, podudaraju se sa zakonom o nedjelji, kada će kasna kiša biti izlivena bez mjere. U devetom poglavlju Daniela, Daniel prima odgovor na svoje molbe u vrijeme večernjeg prinosa, što je deveti sat.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.

> Da, dok sam još govorio u molitvi, čovjek Gabriel, kojega bijah vidio u viđenju na početku, brzo doletje i dotače me oko vremena večernjega prinosa. Daniel 9,21.

We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.

Obaviješteni smo da su viđenja dana Danielu uz velike rijeke Šinara sada u procesu ispunjenja i da trebamo razmotriti okolnosti u kojima su proročanstva bila dana.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> „Svjetlost koju je Daniel primio od Boga dana je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaja i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.״

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.

> „Razmotrite okolnosti židovskoga naroda kad su dana Danielova proročanstva.“ Testimonies to Ministers, 113.

The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.

Svjetlo viđenja povezanih s rijekama Hiddekel i Ulaj predstavlja posljednjih šest poglavlja jedanaestoga poglavlja Daniela. U devetom poglavlju, predstavljenom rijekom Ulaj, Danielu se daje svjetlo o sedmom, osmom i devetom poglavlju. U desetom poglavlju, predstavljenom rijekom Hiddekel, Danielu se daje svjetlo o desetom, jedanaestom i dvanaestom poglavlju. Proročke informacije predstavljene su kako proročkim događajima prikazanim unutar tih poglavlja, tako i samim Danielom, jer valja uzeti u obzir okolnosti židovskoga naroda u vrijeme kada su proročanstva bila dana.

We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.

Ta razmatranja trebamo prenijeti na posljednje dane i uskladiti ih sa svjedočanstvima drugoga proroka. To znači da, baš kao što se Petar nalazi u Cezareji Filipovoj i također u Cezareji Primorskoj, Danijela Gabriel posjećuje u deveti sat u devetom poglavlju, a posjećuje ga i dvadeset i drugoga dana u desetom poglavlju. Svjetlo Ulaja i Hiddekela za posljednje dane otpečaćuje se Danijelu u deveti sat dvadeset i drugoga dana. To svjetlo predstavlja izlijevanje kasne kiše bez mjere u vrijeme nedjeljnoga zakona.

Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.

Danielovo svjedočanstvo potpuno se otvara o devetome času, jer prepoznaje i vanjsku i unutarnju povijest onoga što „snalazi” Božji narod u posljednjim danima. Kada se to svjetlo objavi poganima, koje predstavlja Kornelije, oni će poslati po sto četrdeset i četiri tisuće; Božji će zakon biti ubijen nametanjem nedjelje, a Petar će prenijeti poruku hramu od kojega je Krist odstupio i koji je označio kao praznu kuću Židova. Petar se obraća poganima, a također i Sinedriju, dok Ezra moli za odvajanje, a Daniel posti i moli za svjetlo. Deveti čas na Pedesetnicu, pri Kristovoj smrti, pri Kornelijevu pozivu Petru i večernja žrtva — sve se to usklađuje s Ilijom na gori Karmelu.

It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.

Očito je da razdoblje od šest sati predstavlja razdoblje koje završava nedjeljnim zakonom, ali da ono započinje događajem koji je izravno povezan sa završetkom, kao što su to bile jutarnja i večernja žrtva. U Petrovu smislu, razdoblje od šest sati jest od Cezareje Filipove do Cezareje na moru. Na Pedesetnicu to je bilo od gornje sobe do hrama. Razdoblje koje je sjajna svjetlost postavljena na početku staze jest Ponoćni poklič, i to razdoblje doseže do nedjeljnoga zakona. Šest sati, između večeri, predstavljaju Kristov trijumfalni ulazak u Jeruzalem, koji je pak predstavljao razdoblje od exeterskoga taborskog sastanka od 12. do 17. kolovoza 1844., koje je pokrenulo objavljivanje poruke što je svoj zaključak dosegla 22. listopada 1844. Exeter je Cezareja Filipova, a Cezareja na moru jest 22. listopada 1844. Početak je obilježen Cezarejom kao što je i svršetak.

The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.

Trijumfalni ulazak obilježen je prijeporom na početku i prijeporom na kraju. Prijepor u Exeteru bio je predstavljen lažnim bogoslužjem koje se odvijalo na prostoru u šatoru iz Watertowna. Dvije su poruke bile predstavljene tim dvama šatorima, a kada je Krist ušao u Jeruzalem, cjepidlačavi su se Židovi tužili na poruku koja se objavljivala dok je silazio s Maslinske gore, jašući u Jeruzalem na nedavno odriješenom magaretu. Prvi i posljednji prijepor označuju alfu i omegu toga razdoblja. U Exeteru razred iz Watertowna predstavlja razred djevica koje nisu imale ulja, i njima su vrata spasenja bila zatvorena. Na kraju toga razdoblja vrata u Svetinju bila su zatvorena, pružajući tako alfu i omegu tomu razdoblju. Ta alfa i omega usklađuje se s dvama prijeporima trijumfalnog ulaska, i Cezareja do Cezareje s Petrom.

In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.

U Cezareji Filipovoj, ime Šimuna Barjone mijenja se u Petar, u odlomku u kojemu je hvaljen kao glasnik nadahnuća, a zatim osuđen kao Sotona, zbog protivljenja poruci križa. Petar je simbol dviju skupina koje se razdvajaju porukom krštenja i križa, koja je poruka 11. rujna i nedjeljnoga zakona.

> “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 što ih predstavljaju farizej i carinik postoji pouka u povijesti apostola Petra. U svojim ranim učeničkim danima Petar je sebe smatrao snažnim. Poput farizeja, po vlastitoj procjeni nije bio ‘kao ostali ljudi’. Kad je Krist, uoči svoje izdaje, unaprijed upozorio svoje učenike: ‘Svi ćete se vi sablazniti o mene ove noći’, Petar je samouvjereno izjavio: ‘Ako se i svi sablazne, ja neću.’ Marko 14,27.29. Petar nije poznavao vlastitu pogibelj. Samopouzdanje ga je zavelo. Mislio je da je kadar odoljeti kušnji; ali za samo nekoliko kratkih sati došla je kušnja, i uz psovku i zaklinjanje zanijekao je svojega Gospodina.“ Christ’s Object Lessons, 152.

At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.

U deveti sat, koji je vrijeme večernjega prinosa, kao odgovor na Ilijinu molitvu, oganj je sišao i spalio prinos sa svrhom da Božji narod spozna da je Gospodin Bog. Na gori Karmelu simbolizirana su dva razreda: jedan razred koji tada spoznaje da je Gospodin Bog, i drugi, predstavljen Baalovim prorocima, koji su potom pobijeni.

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.

> I dogodi se, u vrijeme prinošenja večernje žrtve, da pristupi prorok Ilija i reče: Gospode, Bože Abrahamov, Izakov i Izraelov, neka se danas zna da si ti Bog u Izraelu i da sam ja tvoj sluga te da sam sve ovo učinio po tvojoj riječi. Usliši me, Gospode, usliši me, da ovaj narod spozna da si ti Gospod Bog i da si ponovno obratio njihovo srce.

> Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.

> Tada pade oganj Gospodnji te proguta paljenicu, i drva, i kamenje, i prah, i poliže vodu koja bijaše u jarku. A kad sav narod to vidje, padoše ničice i rekoše: Gospodin, on je Bog; Gospodin, on je Bog.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.

> I Ilija im reče: Pohvatajte Baalove proroke; neka nijedan od njih ne umakne. I oni ih pohvataše; a Ilija ih odvede dolje do potoka Kišona i ondje ih pobi. 1. Kraljevima 18:36–40.

The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.

Večernja žrtva, Kristova smrt, Petar koji iscjeljuje hromoga čovjeka, Petar koji nosi poruku poganima, Daniel koji prima proročko svjetlo, Ilijina molitva na koju je odgovoreno ognjem, dok je Ezra u kostrijeti i pepelu, moleći za prijelaz Laodiceje u Filadelfiju, za prijelaz crkve vojničke u crkvu pobjedničku. Deveti je sat čas žrtve, čas uslišane molitve, čas kada nebo dotiče zemlju, most između suda i milosti, i zato Krist umire u deveti sat, jer je deveti sat žrtve otvorio evanđelje poganima, onima koji su sjedili u tami, ali će vidjeti veliku svjetlost kada se knjiga Danielova potpuno otvori pri nedjeljnom zakonu.

At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.

Pri Gideonovu prinosu u Sucima 6,21 Anđeo Gospodnji dotiče Gideonovo meso i prinos od beskvasnoga kruha svojim štapom, i oganj izlazi iz stijene da ga posve sažeže. Oganj je potvrdio Božji poziv Gideonu i njegovo prihvaćanje znaka.

> And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.

> A on mu reče: Ako sam sada našao milost u tvojim očima, tada mi pokaži znak da ti govoriš sa mnom. Ne odlazi odavde, molim te, dok se ne vratim k tebi i ne iznesem svoj dar te ga ne stavim pred tebe. A on reče: Ostat ću dok se ne vratiš. I Gideon uđe, te pripravi jare i beskvasne kolače od efe brašna; meso stavi u košaru, a juhu ulije u lonac, pa mu to iznese pod hrast i prinese. I anđeo Božji reče mu: Uzmi meso i beskvasne kolače, te ih stavi na ovu stijenu, a juhu izlij. I on učini tako. Tada anđeo Gospodnji ispruži vrh štapa što bijaše u njegovoj ruci i dotače meso i beskvasne kolače; i oganj suknu iz stijene te sažeže meso i beskvasne kolače. Potom anđeo Gospodnji iščeznu mu pred očima. A kad Gideon spozna da je to anđeo Gospodnji, Gideon reče: Jao, Gospodine Bože! jer sam vidio anđela Gospodnjega licem u lice. Suci 6,17–22.

The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.

Anđeo se ukazao Gideonu u prvom retku poglavlja i nazvao Gideona „silnim junakom“, a Gideon je zatražio znak kako bi potvrdio tu tvrdnju. Zatim Gideon moli anđela da pričeka, a anđeo koji čeka u proročanstvu jest drugi anđeo. Nakon što je vrijeme čekanja završilo, Gideon prinosi žrtvu, a oganj proždire žrtvu. Gideon je na devetome satu, jer je Ilija bio večernja žrtva, a deveti sat jest nedjeljni zakon kada se usklađuju pentekostni ognjeni jezici. Gideon predstavlja skupinu koja vidi Gospodina licem u lice, što se dogodilo Danielu u desetom poglavlju. Kada je Gideon vidio kako oganj proždire žrtvu, tada je shvatio da je bio u ophođenju s Gospodinom, kojega je vidio licem u lice.

Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.

Gideon se budi za ovu stvarnost kada čudo ognja potvrđuje znak, a znak je bio Gideon, silni Božji čovjek, i vojska od 300 svećenika, koji su svi u svojim rukama držali Habakukovih 300 ploča. Znak, odnosno stijeg, jest sam Gideon i vojska od tri stotine, koja je ujedno i Ezekielova silna vojska — koja ustaje u trideset i sedmom poglavlju.

When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.

Kad je Prebivalište bilo posvećeno u Levitskom zakoniku 9,23.24, nakon Aronovih prvih prinosa kao velikoga svećenika, oganj izlazi ispred Gospodina i proždire paljenicu i pretilinu na žrtveniku. Narod kliče i pada ničice u strahopoštovanju. To se mora, redak po redak, podudarati s Ilijinim ognjem.

Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.

Ezrina molitva u deveti sat za odvajanje pšenice i kukolja, koja se zbiva u vrijeme nedjeljnoga zakona, tada se ispunjava kada se crkva ratnica preobražava u crkvu pobjednicu. Ona se mora uskladiti i s Gideonovim ognjem. Proždirući oganj nad Aronovom prvom žrtvom, koja je bila prinesena nakon sedam dana posvećenja, osmoga dana, vratio se istoga dana i uništio Aronova dva opaka sina. Kada se Duh Sveti izlije bez mjere u deveti sat, u vrijeme nedjeljnoga zakona, doći će do razdvajanja dviju skupina svećenika, a crkva pobjednica započet će djelo predočeno bijelim konjem iz Efeza, koji izlazi pobjeđujući i da pobijedi. Pomazanje crkve pobjednice nalazi drugoga svjedoka u Salomonovu hramu.

Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.

Prilikom posvećenja Salomonova hrama u 2. Ljetopisa 7,1–3, nakon Salomonove molitve, oganj je sišao s neba i spalio paljenice i žrtve. Slava Gospodnja ispunila je hram, navodeći narod da se pokloni i objavi Božju dobrotu i Njegovo milosrđe koje traje dovijeka. U vrijeme nedjeljnoga zakona pobjedonosna Crkva uzdiže se iznad svih gora kao kruna i stijeg, prema Zahariji i Izaiji. Kada je oganj sišao prilikom Salomonova posvećenja hrama, hram se ispunio slavom Gospodnjom, što simbolizira da je zvuk sedme trube dovršio svoje djelo na Božjem narodu te upravo treba dovršiti to isto djelo na radnicima jedanaestoga sata. Sedma truba predstavlja pomirenje, sjedinjenje božanstva i čovještva koje se zbiva dok Isus uzdiže svoje kraljevstvo slave. Taj oganj koji je sišao kod Mojsijeva Šatora od sastanka i Salomonova hrama bio je također oganj suda za Aronova sina, kao što je bio i za Davida.

David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.

Davidova žrtva na gumnu Araune/Ornana u 1. Ljetopisa 21:26, za vrijeme pošasti izazvane Davidovim popisom, bila je uslišana ognjem s neba na žrtveniku, što je označilo prihvaćanje i zaustavilo pošast. Pošast Laodiceje završava kada oganj siđe na Davidovu žrtvu da zaustavi pošast njegove ovisnosti o ljudskoj snazi i mudrosti. Prijelaz od ljudskoga k Božanskom ljudskom obilježen je kada je pomirenje izvršeno i kada je crkva uzdignuta kao stijeg. U tom trenutku, u skladu sa Salomonovim hramom, slava Gospodnja ispuni hram dok se božanstvo sjedinjuje s čovještvom.

We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.

U sljedećem ćemo članku nastaviti naše razmatranje razdoblja Ponoćnog poklika, kako je prikazano trećim i devetim satom.

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

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

> Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

> Tada Petar odgovori i reče Isusu: Gospodine, dobro nam je ovdje biti; ako hoćeš, načinimo ovdje tri sjenice: jednu tebi, jednu Mojsiju i jednu Iliji. Dok je on još govorio, gle, svijetao ih oblak zasjeni; i gle, glas iz oblaka reče: Ovo je Sin moj ljubljeni, u kojemu mi je sva milina; njega slušajte.

> And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.

> A kad to učenici čuše, padoše ničice i vrlo se uplašiše. I Isus pristupi, dotače ih i reče: Ustanite i ne bojte se.

> And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.

> I kad su podigli oči, ne vidješe nikoga osim samoga Isusa. A dok su silazili s gore, Isus im zapovjedi govoreći: Nikomu ne kazujte viđenje dok Sin Čovječji ne uskrsne od mrtvih. Matej 17,1–9.

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