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

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

Number Nine

Broj devet

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Došao sam do točke u ovom uvodu u knjigu Joela da ukratko sažmem neke od točaka iz prvih osam članaka i naznačim što bismo trebali očekivati od knjige Joela sada kada joj pristupamo izravnije, a zatim, naravno, kakve to veze ima s bitkama kod Rafije i Panija iz Daniela 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Stavili smo naglasak na pjesmu o vinogradu, jer je „iskustvo” proročki predstavljeno „pjesmom”. Jedna od osobina sto četrdeset i četiri tisuće jest to što pjevaju pjesmu Mojsijevu i Janjetovu, što je jednostavno Ivanov način da prikaže Izaijinu pjesmu o vinogradu. Svaki veliki prorok započinje svoje knjige osudama protiv Izraela zbog njegove pobune, ili bismo mogli reći da svaki veliki prorok najprije pjeva pjesmu o vinogradu. Tvrdim da je Joelova pjesma o vinogradu u prvom poglavlju jedno od najvažnijih otkrivenja o pjesmi o vinogradu. Ne bih mogao reći jesam li u pravu ili nisam, ali razlog zbog kojega sam ovoga uvjerenja jest to što se čini da su proročke povezanosti, koje su simbolički predstavljene u knjizi proroka Joela, ključ, ili možda osovina za više žbica. Joelovo svjedočanstvo ne samo da se povezuje s drugim usporednim linijama, nego se čini da također postavlja referentnu točku, osobito kroz simboliku razorenoga vinograda u prvom poglavlju te kroz činjenicu da sljedeća dva poglavlja prepoznaju i vrijeme kušnje slike Zvijeri u Sjedinjenim Državama i vrijeme kušnje slike Zvijeri za svijet. A sve je to postavljeno unutar konteksta vinograda, a vinograd nije živ vinograd — ako ne dobiva kišu.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Također smo stavili naglasak na proročko razdoblje koje je predstavljeno simbolom „dokle?” Osjetio sam potrebu podsjetiti nas na ovo prethodno utvrđeno načelo o „dokle?” kako bih stavio naglasak na „krunišni kamen” koji je bio, a jest i temelj i ugaoni kamen. Završni puni razvoj poruke Ponoćnoga poklika, koji je sada u tijeku, jest „krunišni kamen”. Na temelju tih temelja taj je krunišni kamen Millerovo dragulje koje sjaji deset puta jače nego na početku.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Na temelju Božjih „čudesnih djela“ završni kamen nastupa kada Njegov narod prijeđe iz laodicejskog iskustva u filadelfijsko iskustvo, što je trenutak kada taj narod postaje osmi koji je od sedmorice, a također i kada prijeđe iz Crkve ratnice u Crkvu pobjednicu. Taj prijelaz jest završni kamen. Prijelaz se ostvaruje kada Božji narod čuje i vidi poruku „završnog kamena“ te ona postane čudesna u njihovim očima. Poruka završnog kamena vrhunac je jer sabire sve simboličke istine o „završnom kamenu“ u jednu cjelinu. Poruka o „sedam vremena“ bila je Millerov temeljni kamen, a trebala je biti milleritski završni kamen. Pedesetnica je bila završni kamen pedesetničkom razdoblju, kao što je i Ponoćni poklik bio završni kamen milleritskog pokreta prvoga i drugoga anđela.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Kao vrhunac ili završni kamen četrdesetšestogodišnjeg razdoblja u kojemu je Krist gradio mileritski hram prvoga i drugoga anđela, taj je završni kamen trebao postati kamen temeljac za Kristovo djelo izgradnje hrama sto četrdeset i četiri tisuće. Taj je kamen temeljac bio postavljen 1844. kao svjetlo da obasja stazu prema nebu, i zbog toga se Božji narod na svršetku svijeta treba vratiti na „stare staze“ kako bi našao počinak. Ako i kada se vrate pionirskoj povijesti milerita, nalaze da je poruka Ponoćnog poklika bila vrhunac te temeljne povijesti. Ponoćni poklik bio je očitovanje izlijevanja Duha Svetoga. Kada se duša vrati na „stare staze“ i pronađe „sjajnu svjetlost“ koja je bila postavljena na početku ili na temeljnoj točki staze, ona pronalazi Ponoćni poklik, koji Jeremija označuje kao „počinak“.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> „Iza njih, na početku staze, bilo je postavljeno sjajno svjetlo, za koje mi je anđeo rekao da je ‘ponoćni poklik’. To je svjetlo obasjavalo cijelu stazu i davalo svjetlo njihovim nogama, kako ne bi posrnuli.״

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> „Ako su svoj pogled držali uprtim u Isusa, koji je bio upravo pred njima i vodio ih prema gradu, bili su sigurni. No uskoro su se neki umorili te rekli da je grad veoma daleko i da su očekivali da će već prije ući u nj. Tada bi ih Isus ohrabrio podižući svoju slavnu desnicu, a iz njegove je ruke izlazila svjetlost koja se širila nad adventnim mnoštvom, i oni su klicali: ‘Aleluja!’ Drugi su nepromišljeno zanijekali svjetlost za sobom i rekli da ih nije Bog doveo tako daleko. Svjetlost iza njih ugasila se, ostavljajući njihove noge u potpunoj tami, i oni su posrnuli, izgubili iz vida cilj i Isusa te pali sa staze dolje u mračni i opaki svijet pod njima.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Zaglavni kamen mileritske povijesti kamen je temeljac za povijest sto četrdeset i četiri tisuće. Od početka triju anđela 1798. godine pa sve dok Crkva pobjedonosna ne bude podignuta kao ispunjenje očišćenja Svetišta pri nedjeljnom zakonu, put je obasjan porukom Ponoćnog poklika, jer prispodoba govori o adventizmu i o tome kako Bog podiže narod da savršeno odražava Njegov karakter dok se vrijeme milosti za čovječanstvo privodi kraju tijekom krize nedjeljnog zakona.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Na putu Isus vodi i nastavlja obasjavati put podižući svoju slavnu desnicu. Stoga postoji jaka svjetlost na početku puta i jaka svjetlost koja vodi prema svršetku puta. Isus kao Alfa i Omega prikazuje svršetak početkom, tako da je svjetlost na oba kraja puta poruka Ponoćnoga poklika.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Prvi anđeo došao je 1798. godine i objavio da je došao čas Njegova suda: „Govoreći … dođe čas suda njegova.“ Čas suda došao je 1798. godine, i kada je započeo, započeo je i brak između Krista i Njegove nove zaručnice — filadelfijskog mileritskog adventizma. Krist je trebao stupiti u brak 22. listopada 1844., a od 1798. do 1844. zaručnica se pripravljala. Zaručnica je bila filadelfijska, jer na Kristovoj zaručnici nije bilo osude, budući da se pripravila — bila je čista. Objavljivanje suda jest objavljivanje braka na početku 1798. godine, koje je prispjelo svome završetku 1844. godine.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Temeljno svjetlo i završno svjetlo za mileritski pokret bila je poruka koja je naviještala ženidbu — poruka Ponoćnog poklika. Ponoćni poklik bio je temelj i završni kamen povijesti prvoga i drugoga anđela, kao i mileritske povijesti; a završni kamen mileritske povijesti jest kamen temeljac povijesti sto četrdeset i četiri tisuće, a ujedno i njezin završni kamen. Izgradnja hrama dovršena je kada se postavi završni kamen, a djelo postavljanja toga posljednjeg „čudesnog” kamena započelo je u srpnju 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Postoje različita proročka ispunjenja koja će sačinjavati završni kamen, ali završni kamen također predstavlja vrhunac jedne poruke. Pedesetnica je bila završni kamen poruke pedesetničkog razdoblja, kao što je svjetlost o „sedam vremena“, koja je 1856. došla kroz pero Hirama Edsona, bila namijenjeni završni kamen Millerove poruke, jer je prva temeljna istina koju je Miller otkrio bila „sedam vremena“. Godine 1856. odbaciti novo svjetlo istine završnoga kamena bilo je jednako izboru da se umre u pustinji Laodiceje, kao što je to drevni Izrael činio tijekom razdoblja od četrdeset godina. To prepoznaje srpanj 2023. kao 1856., prijelomnicu od Filadelfije prema Laodiceji u milleritskoj povijesti i preokret od Laodiceje k Filadelfiji u povijesti sto četrdeset i četiri tisuće. Krist se nije oženio nečistom ženom 1844., jer je ona bila filadelfijska, i On će se oženiti nevjestom iz Filadelfije pri nedjeljnom zakonu. Ali najprije se ona mora pripraviti. Jesi li spreman?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Ne boj se, malo stado; jer je volja Oca vašega da vam dadne kraljevstvo. Luka 12,32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Dana 22. listopada 1844. Gospodin se vjenčao sa zaručnicom koju je bio pripravio da Ga slijedi u povijest trećega anđela i u sve što treći anđeo predstavlja, ali do 1863. povijest trećega anđela bila je skrenuta u pustinju Laodiceje. Povijest od 1844. do 1863. predstavlja razdoblje trećega anđela, pružajući tako prikaz ludih djevica u vremenskom razdoblju pečaćenja sto četrdeset i četiri tisuće. Djevice su pšenica i kukolj koji se razdvajaju porukama predočenima anđelima — jer anđeli su ti koji obavljaju djelo razdvajanja.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> „Tada sam vidjela trećega anđela. Moj me anđeo pratilac reče: ‘Strašno je njegovo djelo. Uzvišena je njegova misija. On je anđeo koji treba odijeliti pšenicu od kukolja te zapečatiti, ili svezati, pšenicu za nebesku žitnicu. Te bi stvari trebale zaokupiti cijeli um, svu pozornost.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Poruka trojice anđela iz četrnaestoga poglavlja Otkrivenja jest poruka kasne kiše koja razdvaja i povezuje dva razreda.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> „Ivanu su bili otvoreni prizori dubokog i potresnog značenja iz iskustva Crkve. Vidio je položaj, opasnosti, sukobe i konačno izbavljenje Božjega naroda. Zapisuje završne poruke koje trebaju dozrijeti žetvu zemlje, bilo kao snopove za nebesku žitnicu ili kao snopove pruća za oganj uništenja. Otkriveni su mu predmeti od goleme važnosti, osobito za posljednju Crkvu, kako bi oni koji se trebaju obratiti od zablude k istini bili poučeni o pogiblima i sukobima koji su pred njima. Nitko ne mora biti u tami u pogledu onoga što dolazi na zemlju.“ Velika borba, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

To su „riječi istine“ koje su u ovom naraštaju „završne poruke koje trebaju dozreti žetvu“ i koje razdvajaju dvije skupine. To je djelo također djelo „čovjeka s četkom za prašinu“ iz Millerova sna.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Njemu je vijača u ruci, i temeljito će pročistiti svoje gumno te sabrati svoju pšenicu u žitnicu.’ Matej 3,12. Ovo je bilo jedno od vremena pročišćavanja. Riječima istine pljeva se odvajala od pšenice. Budući da su bili odviše tašti i samopravedni da bi primili ukor, odviše zaljubljeni u svijet da bi prihvatili život poniznosti, mnogi su se odvratili od Isusa. Mnogi još uvijek čine isto. Duše se danas ispituju kao što su se ispitivali oni učenici u sinagogi u Kafarnaumu. Kada se istina približi srcu, oni vide da njihov život nije u skladu s Božjom voljom. Uviđaju potrebu za potpunom promjenom u sebi; ali nisu voljni prihvatiti djelo samoodricanja. Stoga se srde kada se njihovi grijesi razotkriju. Odlaze uvrijeđeni, kao što su učenici ostavili Isusa, mrmljajući: ‘Tvrda je to besjeda; tko je može slušati?’” Čežnja vjekova, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Počevši od velikog razočaranja 1844., putokazi i zbivanja sve do 1863. predstavljaju povijest od 11. rujna do nedjeljnog zakona. Pitate zašto je 1844. 11. rujna?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Spisi sestre White jasno pokazuju da je treći anđeo došao 22. listopada 1844., ali je također došao 1888., što je praslika 9/11. Još je važnije to što svi proroci izdvajaju upravo povijest od 9/11 do nedjeljnog zakona, tako da to nije svjedočanstvo dvojice ili trojice, nego ujedinjeno svjedočanstvo svakoga svjedoka iz Božje Riječi da je razdoblje od 9/11 do nedjeljnog zakona vrijeme u kojemu se ispunjava „učinak svakoga viđenja“.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Povijest dolaska i dovršetka trećega anđela trajala je od 1844. do 1863. i predstavlja razdoblje Božjih čudesnih djela od 11. 9. do nedjeljnog zakona. Ta je povijest također predstavljena razdobljem od 1840. do 1844., a u toj je liniji 1840. alfa, a 1844. omega. U liniji od 1844. do 1863., 1844. je alfa, a 1863. omega. Godina 1844. jest i alfa i omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Križ se podudara s 1844. godinom, a Alfa i Omega prolio je svoju krv na križu. Od 11. rujna (1840.) nalazimo da Otkrivenje 10 izlaže povijest koja započinje time što Ivan 1840. jede malu knjigu, a zatim razočaranjem u njegovu trbuhu 1844. Jedenje je početak; trbuh označuje svršetak. Posljednji redak desetoga poglavlja predstavlja kako se ta povijest ponavlja u povijesti sto četrdeset i četiri tisuće.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> I uzeh knjižicu iz ruke anđelove i pojeh je; i bijaše u mojim ustima slatka kao med; a čim je pojedoh, utroba mi postade gorka. I reče mi: Valja ti opet prorokovati pred mnogim pucima, i narodima, i jezicima, i kraljevima. Otkrivenje 10,10.11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Otkrivenje deseto poglavlje i Habakuk drugo poglavlje predstavljaju dva poglavlja koja svjedoče o proročkom razdoblju od 1840. do 1844. godine. Povijest od 1844. do 1863. godine započinje na orijentiru razočaranja, nakon čega slijedi raspršenje, a potom sabiranje. U tom razdoblju proročka povijest Habakukove dvije ploče završava kada je druga ploča bila tiskana 1849. i objavljena u inozemstvu 1850. godine. Razdoblje Habakukovih ploča trajalo je od svibnja 1842., kada je objavljena karta za 1843., a proročko je razdoblje završilo ondje gdje je i započelo, objavljivanjem jedne od Habakukovih dviju ploča. Karta za 1843. je alfa, a karta za 1850. omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Godine 1856. Hiram Edson napisao je niz članaka koji su razumijevanje „sedam vremena” Williama Millera uzdigli na novu razinu. Edsonovo djelo bilo je omega Millerova djela, dovodeći Millerovu temeljnu istinu na položaj zaglavnoga kamena, koji je trebao osnažiti Božji narod. Millerova svjetlost o „sedam vremena” bila je alfa, a Edsonova svjetlost o „sedam vremena” bila je omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Godine 1863. pokret se preobrazio u crkvu koja će na koncu iz vlastitoga tijela iznjedriti pokret, na isti način na koji su mileriti proizašli iz protestanata, i kao što su učenici izišli iz judaizma u kršćanstvo te kao što su Jošua i Kaleb potekli iz naroda prijašnjega saveza koji je bio određen umrijeti u pustinji.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

U istoj toj povijesti (1844. do 1863.) republikanski rog zvijeri iz zemlje prolazi kroz paralelnu borbu koja naposljetku izbija u Građanski rat, za koji se svi povjesničari slažu da je dosegnuo svoju prijelomnu sredinu 1863. godine Lincolnovom Proklamacijom o emancipaciji. Lincoln predstavlja prvoga republikanskog predsjednika, koji je položio predsjedničku prisegu nakon dotad najgoreg demokratskog predsjednika u povijesti. Kasnije je bio ubijen. Sva ta proročka obilježja, kao i druga, ponavljaju se s posljednjim republikanskim predsjednikom.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Razdoblje od 1844. do 1863. uključivalo je raspršenje i sabiranje. Godina 1863. predstavlja zakon o nedjelji, stoga je raspršenje koje se dogodilo 1844. jedino raspršenje sve do 1863., kada su laodicejski adventisti sedmoga dana bili raspršeni u laodicejsku pustinju. Godina 1844. proizvela je raspršenje, a 1863. proizvela je raspršenje, svjedočeći tako o činjenici da je ta povijest prepoznat simbol proroštva, jer započinje alfa-raspršenjem 1844. i završava omega-raspršenjem 1863. Prvo raspršenje nastupilo je 18. srpnja 2020., a konačno omega-raspršenje ispunjava se pri zakonu o nedjelji.

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

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

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Nije dovoljno da Bog stoji „uz tvoju stranu“; morate također „znati da vas On vodi i usmjerava“. Ta je činjenica predmet proročanstva, prikazana različitim izrazima utemeljenima na vremenu kada „spoznat ćete Gospodina“.

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> I jest ćete u obilju i nasitit ćete se, i hvalit ćete ime Gospodina, Boga svojega, koji je divno postupao s vama; i moj se narod nikada neće postidjeti. I znat ćete da sam ja usred Izraela, i da sam ja Gospodin, Bog vaš, i nitko drugi; i moj se narod nikada neće postidjeti. … Tako ćete znati da sam ja Gospodin, Bog vaš, koji prebiva na Sionu, gori mojoj svetoj; tada će Jeruzalem biti svet, i tuđinci više neće prolaziti kroz nj. Joel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Kad je Jeruzalem svet, on je Crkva pobjedonosna, jer se Crkva vojskujuća definira kao Crkva sastavljena od pšenice i kukolja, a kad „stranci više ne prolaze” „Jeruzalemom”, Božji će narod „znati” „da on vodi i upravlja”. Oni znaju, jer su to oni koji su ispunili molitvu „sedam puta”, koja uključuje priznavanje da vas Bog nije vodio kao Laodikejca, ali kad se promijenite u Filadelfijca, znat ćete „da on vodi i upravlja” i da je Bog „usred Izraela”.

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Alfa raspršenje (razočaranje) od 19. travnja i omega raspršenje (razočaranje) od 22. listopada obilježeni su prvom službenom publikacijom nakon velikoga razočaranja 22. listopada. Objavljivanje je proročki označitelj u mileritskoj povijesti i u proročkoj povijesti Sjedinjenih Država, stoga je prvo što je službeno objavljeno nakon 1844. godine putokaz te povijesti, a taj putokaz označuje raspršenje.

## 1847—The Remnant Scattered Abroad

1847 — Ostatak rasut po svijetu

> “A Word to the ‘Little Flock.’

> „Riječ za ‘malo stado’.“

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> „Sljedeći članci napisani su za The Day-Dawn, koji je izdavao O. R. L. Crosier u Canandaigui, New York. No kako se taj list sada više ne objavljuje, a kako ne znamo hoće li ponovno biti izdavan, neki od nas u Maineu smatraju najboljim da se oni objave u ovom obliku. Želim skrenuti pozornost ‘malog stada’ na one stvari koje će se vrlo uskoro zbiti na ovoj zemlji....“

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> „Čitatelj će zapaziti da su u djelu A Word to the ‘Little Flock’ bila uključena tri priopćenja iz pera gđe E. G. White.“

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> „Druga poruka gospođe White, koja se nalazi na stranicama 14–18, prikaz je njezina prvog viđenja pod naslovom Ostatku rasijanom posvuda. To je napisano 20. prosinca 1845. kao osobno pismo Enochu Jacobsu, a primatelj ga je prvi put objavio u The Day-Star od 24. siječnja 1846. Zatim je 6. travnja 1846. ponovno tiskano u obliku letka od strane Jamesa Whitea i H. S. Gurneyja. Izjava kako se pojavljuje u A Word to the ‘Little Flock’, uz iznimku manjih uredničkih izmjena i dodanih biblijskih referenci, istovjetna je cjelovitom izvještaju o viđenju kako je prvi put tiskano.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844. označava dolazak jednoga anđela i razočaranje. Godine 1845. zapisano je prvo viđenje, a objavljeno je 1846. Prvo viđenje upućeno je „ostatku rasijanom po svijetu”. Sumnjam da je neudana proročica u tinejdžerskoj dobi, kada je zapisivala svoje prvo viđenje, znala da je proročka značajka „ostatka” to da ostatak, po proročkoj nužnosti, mora biti „rasijan po svijetu”, kao jedno od obilježja sto četrdeset i četiri tisuće. Godine 1846. Whiteovi su se vjenčali, čime je Ellenino prezime promijenjeno u White. Iste su godine Whiteovi počeli svetkovati subotu sedmoga dana. Godine 1846. Savez je označen kao dovršen; proročki brak koji je započeo 1844. bio je konzumiran 1846., a 1847. tiskana je i poslana poštom prva službena publikacija.

## May, 1850

Svibanj 1850.

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> „DRAGI ČITATELJU — Moj je cilj u ovom osvrtu bio razotkriti zabludu svjetlom svete istine....“

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> „Predajući ovo malo djelo raspršenom stadu, izvršio sam svoju dužnost prema njima u tom pogledu, i neka Bog doda svoj blagoslov. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Publikacija Jamesa Whitea ukazuje na to da je njegova publika još uvijek bila raspršeno stado, ali ona je također i obrana sedmoga dana subote. To je poruka trećega anđela u svojem začetku u pogledu razumijevanja subote i trećega anđela unutar milleritskog adventizma. Objavljena je iste godine kada je objavljena karta iz 1850., i zajedno predstavljaju podizanje Gospodnje vojske za nadolazeću krizu zakona o nedjelji. Isus uvijek kraj prikazuje početkom, a oni koji su iznosili poruku 1844. godine, služeći se kartom iz 1843., bili su predslika onih koji će iznositi poruku služeći se kartom iz 1850. Na početku razdoblja dviju Habakukovih ploča, ljudi su proglašavali poruku toga časa u vezi s Habakukovom pločom, a 1850. James White iznosi poruku trećega anđela zajedno s kartom iz 1850. Kartu je izradio brat Nichols u razdoblju 1849. godine, u vremenu kada su James i Ellen White živjeli s bratom Nicholsom. James White bio je izravno povezan s izradom karte iz 1850., i te je godine počeo proglašavati poruku trećega anđela.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> „Dana 23. rujna [1850.] Gospodin mi je pokazao da je drugi put ispružio svoju ruku da povrati Ostatak svojega naroda, te da se napori moraju udvostručiti u ovo vrijeme sabiranja. U vrijeme raspršivanja Izrael je bio udaren i razderan; ali sada, u vrijeme sabiranja, Bog će izliječiti i poviti svoj narod. U raspršivanju, napori uloženi da se širi istina imali su tek malen učinak, postigli su malo ili ništa; ali u sabiranju, kada je Bog stavio svoju ruku da sabere svoj narod, napori da se širi istina imat će svoj namijenjeni učinak. Svi trebaju biti ujedinjeni i revni u djelu. Vidjela sam da je sramota da se itko poziva na vrijeme raspršivanja kao na primjer kojim bismo se sada ravnali u sabiranju; jer kad Bog ne bi sada učinio više za nas nego što je učinio tada, Izrael nikada ne bi bio sabran. Jednako je nužno da istina bude objavljena u novinama kao i propovijedana.” Review and Herald, 1. studenoga 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> „Stajalište da je Gospodin ‘drugi put pružio svoju ruku da zadobije ostatak svoga naroda’, na 74. stranici, odnosi se samo na jedinstvo i snagu koji su nekoć postojali među onima koji su očekivali Krista, te na činjenicu da je On ponovno počeo ujedinjavati i podizati svoj narod.” Rani spisi, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Sestra White u knjizi Rani spisi komentira odlomak iz Review and Herald u vezi s time što je upotrijebila riječi proroka Izaije kada je rekla: „Gospodin mi je pokazao da je drugi put pružio svoju ruku da povrati ostatak svojega naroda.” Svoju je ruku pružio godine 1850. Kada je taj narod sabrao u Svetinju nad svetinjama 22. listopada 1844., to je bilo na završetku rasijavanja od 677. pr. Kr. do 22. listopada 1844. Doslovna Juda, nastanjena u doslovnoj slavnoj zemlji, bila je rasijana 2520 godina u skladu sa „sedam vremena” iz Levitskoga zakonika dvadeset i šest, počevši od 677. pr. Kr. Na završetku 2520 godina duhovni je Izrael bio sabran 22. listopada 1844., i oni su odmah bili rasijani, a rasijavanje je završilo kada Gospodin drugi put pruža svoju ruku. On ih sabire drugi put u tom odlomku kako bi postigao dvije stvari: da „povije svoj narod” i da „podigne” svoj narod.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> „Tada sam ugledala trećega anđela. Moj me anđeo pratilac reče: ‘Strašna je njegova riječ, užasno je njegovo poslanje. On je anđeo koji treba odabrati pšenicu od kukolja te zapečatiti ili svezati pšenicu za nebesku žitnicu.’ Ove bi stvari trebale zaokupiti sav um, svu pozornost. Ponovno mi je pokazana nužnost da oni koji vjeruju kako imamo posljednju poruku milosti budu odvojeni od onih koji svakodnevno primaju ili upijaju novu zabludu. Vidjela sam da ni mladi ni stari ne bi trebali pohađati skupove onih koji su u zabludi i tami. Anđeo reče: ‘Neka um prestane prebivati na onome što ne donosi koristi.’” Manuscript Releases, sv. 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Drugo okupljanje koje je započelo 1850. godine predočavalo je pečaćenje (vezivanje) Božjega naroda dok biva uzdignut, „podignut“, kao stijeg. Godina 1850. označava vrijeme kada Gospod okuplja sto četrdeset i četiri tisuće. Po proročkoj nužnosti oni su morali biti raspršeni prije nego što su bili okupljeni. Stoga „tri i pol dana“ iz Otkrivenja 11,11, koji simboliziraju 1260, što je polovica od 2520 i predstavlja raspršenje koje je uslijedilo nakon 18. srpnja 2020., predstavljaju drugo okupljanje onih koji trebaju biti sto četrdeset i četiri tisuće i stijeg koji se podiže narodima, kako je izloženo u Izaiji 11,11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> I u onaj dan pojavit će se korijen Jišajev, koji će stajati kao stijeg narodima; njemu će pogani hrliti, i počivalište njegovo bit će slavno.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

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

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> I podignut će stijeg narodima te sabrati prognanike Izraelove i okupiti raspršene Judine s četiri kraja zemlje. Izaija 11,10.11.12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Godine 1850. Gospodin je po drugi put pružio svoju ruku da sabere narod koji je iznosio poruku trećega anđela u spoju s porukom Ponoćnoga vapaja, kako je prikazana u dvije Habakukove ploče. U srpnju 2023. Gospodin je po drugi put pružio svoju ruku da sabere narod koji je iznosio poruku trećega anđela u spoju s porukom Ponoćnoga vapaja, kako je prikazana u dvije Habakukove ploče. I 1850. godina i srpanj 2023. označuju sabiranje „ostatka njegova naroda“, kako Izaija kaže u 11. retku 11. poglavlja. Jedanaesti je redak umetnut između desetoga i dvanaestoga retka, a oba ta retka ukazuju na podizanje stijega svijetu.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Svaki od ta tri retka prepoznaje stijeg, premda ga srednji redak prepoznaje kao „ostatak“. Taj se ostatak ondje sabire po drugi put, a broj plemena iz kojih se sabire jest osam. „8“ ne predstavlja samo one u Noinoj arci koji su iz staroga svijeta prešli u novi svijet ne vidjevši smrti, nego „8“ predstavlja i one koji su osma crkva koja je od sedam. Dva svjedoka iz Otkrivenja 11:11 jesu oni koji su uskrsnuli. Broj „8“ simbol je uskrsnuća, simbol sto četrdeset i četiri tisuće, simbol krštenja i simbol onih koji prelaze iz Laodiceje u Filadelfiju te postaju Izaijin stijeg narodima. Gospod pruža svoju ruku po drugi put od 1850. do 1865., i opet u srpnju 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Godine 2023. pojavila se nova svjetlost o sedam vremena, upravo kao što je bilo 1856. Razdoblje od 1856. do 1863. predstavlja povijest sto četrdeset i četiri tisuće kada Gospodin podiže svoj narod ostatka kao vojsku.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Izaija 11:11 savršeno se podudara s Otkrivenjem 11:11, koje se savršeno podudara s Danielom 11:11. Izaija i Ivan prikazuju unutarnju povijest, a Daniel vanjsku povijest. Danielova vanjska linija iz 11:11 teče usporedno s Ivanovom unutarnjom linijom iz 11:11, a Izaija 11:11 predstavlja stijeg unutarnje linije koji poziva drugo Božje stado izvanjske linije. Palmoni je povezao ove odlomke u lijep svežanj, što je mogao ostvariti jedino Onaj koji je Stvoritelj svega.

We will continue these things in the next article.

Nastavit ćemo s ovim stvarima u sljedećem članku.

## Dialogue with Artificial Information:

Dijalog s umjetnim informacijama:

Does the math world find any significance in the number “11”?

Pronalazi li svijet matematike ikakvo značenje u broju „11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Da, broj 11 sadrži nekoliko točaka istinskoga matematičkog interesa i značenja (osim same činjenice da je prost broj). Evo glavnih koje matematičari i zaljubljenici u matematiku često ističu:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 je peti prost broj, najmanji dvoznamenkasti prost broj i prvi prost broj koji je palindrom u bazi 10. „11“ je najmanji repunit (broj koji se sastoji od ponovljenih jedinica) koji je prost broj. To je jedini dvoznamenkasti prost broj u kojem su obje znamenke iste. 11, 22, 33, 44 itd. To vrijedi samo za „11“. „11“ je eksponent Mersenneova prostog broja. Decimalni razvoj broja 1/11 = 0,090909… ima period ponavljanja od samo 2, ali 1/11 je poznat i na drugi način: niz prostih brojeva 11, 101, 1009, 10007, 100003 itd. pojavljuje se u raspravama o prostim brojevima u aritmetičkoj progresiji. Diedarska grupa reda 22 (simetrije pravilnog 11-terokuta) značajna je zato što je „11“ najmanji prost broj za koji diedarska grupa ima neabelovu strukturu bez centra koja je od interesa u teoriji grupa. U teorijskoj fizici (teorija struna / M-teorija), svemir se često modelira u 11 prostor-vremenskih dimenzija, a fizičari i matematičari koji rade na tom području često ističu pojavljivanje broja 11. „11“ je jedini palindromski prost broj s parnim brojem znamenaka (svi ostali s parnim brojem znamenaka većim od 2 djeljivi su s 11 te su stoga složeni). To je teorem u rekreativnoj teoriji brojeva.

Bottom line:

Suština:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Premda „11” nema isti zvjezdani status kao π, e ili zlatni rez, ona se opetovano pojavljuje kao najmanji ili prvi primjer mnogih pojava (prvi prost broj repjedinice, jedini palindromski prost broj s parnim brojem znamenaka, rano pojavljivanje u mnogim dokazima i protuprimjerima, 11 dimenzija u M-teoriji itd.). Dakle, da — matematički svijet doista smatra 11 značajnim brojem.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> „Onaj koji je nadahnuo Riječ bio je njezin istinski tumač. Krist je svoja učenja prikazivao usmjeravajući pozornost svojih slušatelja na jednostavne zakone prirode i na poznate predmete koje su svakodnevno viđali i uzimali u ruke. Tako je njihove misli vodio od naravnoga prema duhovnome. Mnogi nisu odmah uspijevali shvatiti značenje njegovih prispodoba; ali kako su iz dana u dan dolazili u doticaj s predmetima uz koje je Veliki Učitelj povezao duhovne istine, neki su razabrali pouke božanske istine koje je nastojao utisnuti, te su se uvjerili u istinitost njegova poslanja i obratili se evanđelju.” Sabbath School Worker, 1. prosinca 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> „Vodeći tako od naravnoga prema duhovnom kraljevstvu, Kristove su prispodobe karike u lancu istine koji povezuje čovjeka s Bogom, a zemlju s nebom.“ Isusove usporedbe, 17.

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