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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj dvadeset i četiri

Number Twenty-Four

Broj dvadeset i četiri

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Svoj smo posljednji članak zaključili dotičući se triju usporednih linija proročanskoga svjedočanstva predstavljenih poglavljima jedanaest do dvadeset i dva u Postanku, prvoj knjizi Staroga zavjeta, Evanđeljem po Mateju, prvom knjigom Novoga zavjeta, te Otkrivenjem, posljednjom knjigom i Novoga zavjeta i Biblije. Linija Postanka prepoznaje Savez s Abramom; linija Mateja prepoznaje Savez s kršćanskom crkvom, pri čemu je Petar simbol početka i svršetka suvremenoga duhovnog Izraela. Središnji redci obiju linija prepoznaju Božji pečat: kod Abrama to je bilo „obrezanje“, a kod Petra promjena njegova imena. Središnji redak linije u Otkrivenju jest sedamnaesto poglavlje, dvanaesti redak.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> I deset rogova koje si vidio jesu deset kraljeva, koji još nisu primili kraljevstva; nego primaju vlast kao kraljevi za jedan sat sa Zvijeri. Otkrivenje 17,12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Postanak i Matej prepoznaju brak božanstva s čovječanstvom, a Otkrivenje prepoznaje brak zvijeri i zmaja pri nedjeljnom zakonu. Sve tri linije upućuju na nedjeljni zakon, gdje jedna skupina očituje žig zvijeri, a druga pečat Božji. Krivotvorina zvijeri i zmaja u dvanaestom retku omega je spomen Nimrodove kule u Postanku jedanaest. Ondje je krivotvorna savezna religija došla pod svoj sud, a u Otkrivenju sedamnaest bludnica – koja je Babilon veliki – biva suđena. Nimrod je alfa Vatikanovoj omegi, i iz toga je razloga papinstvo Babilon veliki, omega Nimrodovu Babelu, alfi.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Važno je istaknuti da se svjedočanstvo sadržano u svakoj središnjoj točki ovih triju redaka zapravo sastoji od tri retka.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Ovo je savez moj, koji ćete držati između mene i vas i potomstva tvojega nakon tebe: svako muško među vama neka bude obrezano. Obrezivat ćete tijelo kožice svoje; i to će biti znak saveza između mene i vas. I svako muško od osam dana neka bude obrezano među vama kroz vaše naraštaje, i ono koje se rodi u domu, i ono koje je kupljeno za novac od svakoga tuđinca, koje nije od potomstva tvojega. Postanak 17,10–12.

> 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. Matthew 16:17–19.

> A Isus mu odgovori i reče: Blago tebi, Šimune Barjona, jer ti to ne objaviše 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. Matej 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> I zvijer koja bijaše, a nije, ona sama jest osma i od sedmorice je te odlazi u propast. A deset rogova koje si vidio deset je kraljeva, koji još nisu primili kraljevstvo; nego primaju vlast kao kraljevi za jedan sat sa zvijeri. Oni su jedne misli i predat će svoju moć i vlast zvijeri. Otkrivenje 17,11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Priča o krivotvorenom savezu, predočenom Nimrodovim opekama i žbukom, te o njegovu krivotvorenom sustavu crkve i države, predočenom kulom i gradom, predoznačuje krivotvoreni sustav slike Zvijeri, prikazan u omegi Nimrodove priče. Tri linije, s tri središnje točke od po tri retka, koje sve svjedoče o savezu života i savezu smrti. Sto četrdeset i četiri tisuće jesu prava osmina koja je od sedmorice, a papinstvo je jednostavno krivotvorina. Nimrodov razred ima jedinstvo uma pri svojem braku, kao krivotvorina sto četrdeset i četiri tisuće, koji su sjedinjeni s Kristovim umom. Krivotvorena zvijer „bijaše, i nije“, krivotvorina je Krista koji bijaše, i jest, i koji će tek doći. U osmom retku izražen je puni izraz krivotvorine koju predstavlja papinstvo.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Zvijer koju si vidio bijaše, i nije; i uzaći će iz bezdana, i otići u propast. I divit će se oni koji prebivaju na zemlji, kojih imena nisu zapisana u knjizi života od postanka svijeta, kad ugledaju zvijer koja bijaše, i nije, a ipak jest. Otkrivenje 17,8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Isus je Onaj koji bijaše, i jest, i koji će tek doći, a papinstvo, osmo koje je od sedmorice, zvijer je koja „bijaše, i nije, a ipak jest“. „Jedan sat“ koji ženidba zmaja i zvijeri predstavlja označava povijest od nedjeljnoga zakona, kada se sto tisuća, predstavljeni Petrom i Abramom, uzdižu na nebo kao stijeg, upravo u vrijeme kada se papinstvo uzdiže.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Nastojali smo pristupiti knjizi proroka Joela iz perspektive da je Petar na Pedesetnicu svoju pedesetničku poruku označio kao ispunjenje Joela. U trima savezničkim linijama od po dvanaest poglavlja, središnja tri retka svake linije obrađuju istovjetnu povijest, a Petar je u toj povijesti prikazan kako je s Isusom u Cezareji Filipovoj, to jest u Paniju, gdje se svijet sada nalazi na samom pragu iskustva. U Paniju je Petar također u Jeruzalemu pri pedesetničkom izlijevanju. Tri linije od dvanaest poglavlja stječu se u Paniju i na Pedesetnicu kada se pečat Božji utiskuje na Kristovu zaručnicu, a žig Zvijeri utiskuje na Sotoninu zaručnicu. Knjiga proroka Joela prepoznaje poziv na buđenje u prispodobi o deset djevica, kada se laodicejska crkva adventista sedmoga dana budi pred činjenicom da je izgubljena.

The book of Joel is set within the context of four generations.

Knjiga proroka Joela smještena je u okvir četiriju naraštaja.

> The word of the Lord that came to Joel the son of Pethuel.

> Riječ Gospodnja koja dođe Joelu, sinu Petuelovu.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Čujte ovo, starci, i poslušajte, svi stanovnici zemlje.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Je li ovo bilo u vaše dane, ili čak u dane vaših otaca? Kazujte o tome svojoj djeci, i neka vaša djeca kazuju svojoj djeci, a njihova djeca drugomu naraštaju. Ono što je ostavio grizac, pojeli su skakavci; i ono što su skakavci ostavili, pojeli su crvi; i ono što su crvi ostavili, pojeli su gusjenice. Joel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

„Starci” su vođe laodicejske Crkve adventista sedmoga dana u vrijeme pečaćenja sto četrdeset i četiri tisuće, a pečaćenje se izvršava tijekom izlijevanja Duha Svetoga. „Starce” Ezekiel prikazuje kao „stare ljude”.

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Tada mi reče: Sine čovječji, jesi li vidio što starješine doma Izraelova čine u tami, svaki u odajama svojih slika? Jer govore: Gospod nas ne vidi; Gospod je napustio zemlju. Ezekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Nadahnuće jasno pokazuje da je pečaćenje iz devetoga poglavlja Ezekiela isto pečaćenje kao i ono iz sedmoga poglavlja Otkrivenja. Također je jasno da su „starješine“ iz četiriju stupnjevitih gadosti osmog poglavlja predstavljene brojem 25. Dvadeset i pet „starješina“, koji su trebali biti čuvari Božjega stada, jesu ljudi koji se klanjaju suncu. Oni su prvi kojima se sudi. U kontekstu Svetišta od kojega se odvraćaju, oni predstavljaju dva reda od po dvanaest svećenika i velikoga svećenika. U vrijeme zakona o nedjelji, klanjaju se suncu i prihvaćaju žig zvijeri, dajući svoj pristanak zmaju, zvijeri i lažnom proroku. Tih 25 bilo je predočeno s 250 u pobuni Koreja, Datana i Abirama, koji predstavljaju trostruki savez kojemu se pridružuje 250 ljudi prinoseći kad. Trojica kolovođa otpada poginula su kada je zemlja otvorila svoja usta i progutala ih.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> I Mojsije reče: Po ovome ćete znati da me Gospod poslao da učinim sva ova djela; jer ih nisam učinio po svojoj vlastitoj volji. Ako ovi ljudi umru zajedničkom smrću svih ljudi, ili ako ih snađe ono što snalazi sve ljude, tada Gospod nije mene poslao. Ali ako Gospod učini nešto novo, te zemlja otvori svoja usta i proguta njih i sve što im pripada, i oni živi siđu u jamu, tada ćete razumjeti da su ovi ljudi razgnjevili Gospoda.

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> I dogodi se, kad je završio govoreći sve te riječi, da se raspukla zemlja pod njima; i zemlja otvori usta svoja i proguta njih, i kuće njihove, i sve ljude koji pripadahu Korahu, i sva dobra njihova. Oni i sve što im pripadaše siđoše živi u jamu, a zemlja se zatvori nad njima; i izginuše iz sredine zbora.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> I sav Izrael koji bijaše oko njih pobjegao je na njihovu viku, jer rekoše: „Da i nas zemlja ne proguta!“ Tada izađe oganj od Gospodina i proždre dvjesto pedeset ljudi koji su prinijeli kad. Brojevi 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Pobuna iz 1888. bila je predočena pobunom Koreja, Datana, Abirama i dvjesto pedesetorice ljudi koji su prinijeli kad. Tih dvjesto pedeset ljudi sklopilo je savez s trostrukom konfederacijom koja dolazi do nedjeljnog zakona kada Sjedinjene Države, zvijer iz zemlje, otvaraju svoja usta i govore kao zmaj. U tom trenutku kasna kiša izlijeva se bez mjere, upravo kao što je dvjesto pedesetorica ljudi koji su prinijeli kad bila uništena ognjem koji je sišao s neba. Tih dvjesto pedeset ljudi predstavlja lažni vjerski sustav koji biva uništen tijekom izlijevanja kasne kiše pri nedjeljnom zakonu. Zemlja koja se otvorila pod Korejem i njegovim sljedbenicima jest potres iz jedanaestog poglavlja Otkrivenja, koji predočuje kako Sjedinjene Države otvaraju svoja usta i govore kao zmaj. Kada je oganj sišao s neba na onih dvjesto pedeset, to je predočavalo Ilijin oganj na gori Karmelu, kada su oni lažni proroci bili pobijeni. Ilijin oganj na gori Karmelu podudara se s nedjeljnim zakonom, stoga je oganj nad dvjesto pedesetoricom ljudi oganj kasne kiše pri nedjeljnom zakonu.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Odjeljak u Knjizi Brojeva koji govori o Korahovoj pobuni proročki je usklađen s pobunom protiv poruke o Obećanoj zemlji, kako su je iznijeli Jošua i Kaleb. Ta pobuna predstavlja biblijski „dan izazivanja“. U odlomku o Korahovoj pobuni stoji: „razumjet ćete da su ovi ljudi izazvali Gospodina.“

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Mudri su oni koji razumiju, i mudri trebaju razumjeti da se povijest Korahove pobune treba položiti na pobunu protiv Jošuine poruke o Obećanoj zemlji. Ta se pobuna dogodila u Kadešu, a i Kadeš i Korahova pobuna predstavljaju pobunu adventizma sedmoga dana kod nedjeljnoga zakona. Korah i dvjesto pedeset ljudi koji su prinijeli kad, predočavali su dvadeset i pet ljudi koji su se klanjali suncu u Ezekielu 8. Starješine u osmom poglavlju Ezekiela predstavljaju četvrtu od četiri sve veće gadosti, koje se izvršavaju u Jeruzalemu, simbolu Božje crkve.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Prva je gadost lik ljubomore, druga su skrivene odaje, treća je oplakivanje Tammuza, a zatim se dvadeset i pet ljudi klanja suncu. Potom deveto poglavlje prepoznaje one koji uzdišu i plaču zbog gadosti prikazanih u osmom poglavlju. Oni koji uzdišu i plaču zapečaćeni su od anđela koji uzlazi s istoka. Anđeo je glasnik i predstavlja poruku.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Poruka pečaćenja s istoka jest poruka istočnoga vjetra, koja je poruka islama. Jednom kada sto četrdeset i četiri tisuće budu zapečaćeni, anđeli uništenja započinju svoje djelo upravo ondje gdje vanjska linija proročanstva uči da „nacionalni otpad slijedi nacionalna propast“. Prije nego što se izvrši sud nad onima koje predstavlja Korah, pobunjenici se izvode izvan Jeruzalema. Zli se uklanjaju iz Jeruzalema, jer nisu pravedni ti koji bježe iz Jeruzalema.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Potom me duh podiže i dovede me do istočnih vrata Doma Gospodnjega, koja gledaju na istok; i gle, na ulazu u vrata bijaše dvadeset i pet ljudi; među njima vidjeh Jaazaniju, sina Azurova, i Pelatiju, sina Benajina, knezove naroda.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Tada mi reče: Sine čovječji, to su ljudi koji smišljaju bezakonje i daju opak savjet u ovome gradu, koji govore: Nije blizu; gradimo kuće; ovaj je grad kotao, a mi smo meso.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Zato prorokuj protiv njih, prorokuj, sine čovječji. I Duh Gospodnji siđe na me te mi reče: Govori; Ovako govori Gospodin;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Ovako ste rekli, dome Izraelov, jer ja znam što vam dolazi na um, svakome od vas. Umnožili ste svoje pobijene u ovom gradu i napunili njegove ulice pobijenima. Zato ovako govori Gospodin Jahve: Vaši pobijeni, koje ste položili usred njega, oni su meso, a ovaj je grad kotao; ali vas ću izvesti iz njegove sredine. Mača ste se bojali, i mač ću dovesti na vas, govori Gospodin Jahve. I izvest ću vas iz njegove sredine i predati vas u ruke strancima te izvršiti sudove među vama. Od mača ćete pasti; sudit ću vam na granici Izraelovoj; i znat ćete da sam ja Jahve. Ovaj grad neće vam biti kotao, niti ćete vi biti meso usred njega; sudit ću vam na granici Izraelovoj. I znat ćete da sam ja Jahve, jer niste hodili po mojim uredbama niti vršili moje sudove, nego ste postupali po običajima pogana koji su oko vas.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> I dogodilo se, dok sam prorokovao, da je umro Pelatja, sin Benajin. Tada padoh ničice, zavapih iza glasa i rekoh: Ah, Gospodine Jahve! Hoćeš li sasvim uništiti Ostatak Izraelov? Ezekiel 11,1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Jeruzalem se čisti pri nedjeljnom zakonu, kada se pšenica odvaja od kukolja. Ljudi predstavljeni brojem 25, odnosno Korahovih 250, bivaju izvedeni van, na „granicu” Jeruzalema da umru. Broj 25 jest broj svećenika koji su služili jedan tjedan, a kada je simboliziran desetostrukim brojem 250, predstavlja svjetsku crkvu, jer je deset simbol svjetskoga. Crkva vojujuća definira se kao crkva sastavljena od pšenice i kukolja, a crkva pobjedonosna predstavlja crkvu koja je samo pšenica.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> „Zar Bog nema živu crkvu? Ima crkvu, ali to je crkva vojujuća, a ne crkva proslavljena. Žao nam je što ima manjkavih članova, što među pšenicom ima kukolja. Isus je rekao: ‘Kraljevstvo je nebesko kao kad čovjek posije dobro sjeme na svojoj njivi; ali dok su ljudi spavali, dođe njegov neprijatelj te posije kukolj među pšenicom i ode svojim putem…. Tada dođoše sluge gospodara kuće i rekoše mu: Gospodaru, nisi li posijao dobro sjeme na svojoj njivi? Otkuda onda kukolj? A on im reče: Neprijatelj je to učinio. Sluge mu nato rekoše: Hoćeš li dakle da odemo i pokupimo ga? Ali on reče: Ne; da ne biste, sabirući kukolj, s njime iščupali i pšenicu. Ostavite neka oboje raste zajedno do žetve; a o vrijeme žetve reći ću žeteocima: Saberite najprije kukolj i svežite ga u snopove da se spali; a pšenicu skupite u moju žitnicu.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> „U prispodobi o pšenici i kukolju vidimo razlog zašto kukolj nije trebalo čupati: da se ne bi s kukoljem iščupala i pšenica. Ljudsko mišljenje i prosudba počinili bi teške pogreške. Ali radije nego da se učini pogreška i da se iščupa ijedna jedina stabljika pšenice, Gospodar kaže: ‘Pustite neka oboje raste zajedno do žetve’; tada će anđeli sakupiti kukolj, koji će biti određen za uništenje. Premda u našim crkvama, koje tvrde da vjeruju u naprednu istinu, ima onih koji su manjkavi i griješe, poput kukolja među pšenicom, Bog je dugotrpljiv i strpljiv. On ukorava i opominje one koji griješe, ali ne uništava one kojima dugo treba da nauče pouku kojoj ih On želi poučiti; On ne čupa kukolj iz pšenice. Kukolj i pšenica trebaju rasti zajedno do žetve; kada pšenica dosegne svoj puni rast i razvoj, i zbog svojega karaktera kad sazrije, bit će posve jasno razlikovana od kukolja.“

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> „Kristova crkva na zemlji bit će nesavršena, ali Bog ne uništava svoju crkvu zbog njezine nesavršenosti. Bilo je i bit će onih koji su ispunjeni revnošću ne po znanju, koji bi htjeli očistiti crkvu i iščupati kukolj iz sredine pšenice. Ali Krist je dao posebno svjetlo o tome kako postupati s onima koji griješe i s onima koji su neobraćeni u crkvi. Članovi crkve ne trebaju poduzimati nikakvo grčevito, revnosno, prenagljeno djelovanje u odstranjivanju onih za koje možda misle da imaju nedostatke u karakteru. Kukolj će se pojaviti među pšenicom; ali bi iščupati kukolj, osim na način koji je Bog odredio, učinilo više štete nego ostaviti ga na miru. Dok Gospodin u crkvu dovodi one koji su istinski obraćeni, Sotona istodobno u njezino zajedništvo dovodi osobe koje nisu obraćene. Dok Krist sije dobro sjeme, Sotona sije kukolj. Dva suprotstavljena utjecaja neprestano djeluju na članove crkve. Jedan utjecaj djeluje za pročišćenje crkve, a drugi za kvarenje Božjega naroda.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Opaki se izvode izvan Jeruzalema da budu uništeni. Oni se uklanjaju u vrijeme žetve, koje je također vrijeme kada je pšenica dozrela, jer se tada pšenica sabire kao snop-prvina od dva pentekostalna kruha za potresanje. Žetva prvine pšenice poseban je predmet biblijskoga proroštva. Razdvajanje pšenice i kukolja govori upravo o toj temi, a mnoge Kristove usporedbe prepoznaju taj vrlo značajan proročki orijentir.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> „Opet, ove usporedbe uče da nakon suda nema vremena kušnje. Kada djelo evanđelja bude dovršeno, odmah zatim slijedi razdvajanje između dobrih i zlih, a sudbina svake skupine zauvijek je određena.“ Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Prinos od pšenice predstavlja sto četrdeset i četiri tisuće, a treći anđeo odvaja pšenicu od kukolja.

> “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 pratitelj reče: ‘Strašna je njegova riječ, užasno je njegovo poslanje. On je anđeo koji treba odijeliti pšenicu od kukolja te zapečatiti ili svezati pšenicu za nebesku žitnicu.’ Ove bi stvari trebale zaokupiti sav um, svu pozornost. Ponovno mi je bila pokazana nužnost da oni koji vjeruju da primamo posljednju poruku milosti budu odvojeni od onih koji svakodnevno primaju ili upijaju novu zabludu. Vidjela sam da ni mladi ni stari ne bi trebali prisustvovati skupovima onih koji su u zabludi i tami. Anđeo reče: ‘Neka se um prestane zadržavati na onome što nema nikakve koristi.’” Manuscript Releases, svezak 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Treći anđeo pečati pšenicu i također odvaja pšenicu od kukolja. Treći anđeo predstavlja nedjeljni zakon, pri čemu se dvadeset i pet ljudi, koji predstavljaju vodstvo laodicejske Crkve adventista sedmoga dana, izvode izvan Jeruzalema i sudi im se. U tom trenutku crkva vojskujuća preobražava se u crkvu pobjedničku.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> „Djelo će se uskoro završiti. Članovi crkve vojujuće koji su se pokazali vjernima postat će crkva pobjedonosna. Osvrćući se na našu prošlu povijest, prešavši svaki korak napredovanja do našega sadašnjeg položaja, mogu reći: Hvala Bogu! Dok promatram što je Bog učinio, ispunjena sam čuđenjem i pouzdanjem u Krista kao Vođu. Nemamo se čega bojati za budućnost, osim ako zaboravimo put kojim nas je Gospodin vodio i njegovu pouku u našoj prošloj povijesti.” General Conference Bulletin, 29. siječnja 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Proročki predmet odvajanja kukolja od pšenice velika je tema biblijskog proroštva. Kristovo čišćenje hrama ilustracija je toga djela; vrhunac nastupa kod zakona o nedjelji, jer tada vidimo da su oni kojima je trebalo biti suđeno odvedeni do ruba Jeruzalema da umru.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> „Kada je Isus započeo svoju javnu službu, očistio je Hram od njegova svetogrdnog oskvrnuća. Među posljednjim činima Njegove službe bilo je drugo čišćenje Hrama. Tako se i u posljednjem djelu upozorenja svijetu crkvama upućuju dva posebna poziva. Poruka drugoga anđela glasi: ‘Pade, pade Babilon, grad veliki, jer je vinom gnjeva bluda svojega napojio sve narode’ (Otkrivenje 14,8). A u glasnom pokliču poruke trećega anđela čuje se glas s neba kako govori: ‘Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi se njezini nakupiše sve do neba, i Bog se spomenu njezinih nepravdi’ (Otkrivenje 18,4.5).” Selected Messages, knjiga 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Crkva pšenice i kukolja postoji sve do krize zakona o nedjelji, kada se kukolj uklanja, ne ljudskom snagom, nego po trećem anđelu — koji predstavlja zakon o nedjelji, ali i poruku kasne kiše koja tada buja u glasan poklik. Kukolj je sastavni dio proročkog svjedočanstva, kao što je to i pšenica. Božja providnost doseže do zakona o nedjelji, a treći anđeo po drugi put čisti hram. Očistio ga je 22. listopada 1844., a drugo čišćenje hrama jest zakon o nedjelji.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Vanjski elementi povijesti koji vode prema zakonu o nedjelji glavni su element svjedočanstva pobjedonosne crkve, kao što su to i kukolj, pšenica te vezivanje tih dvaju razreda. Završne poruke iz Otkrivenja jesu poruke trojice anđela, i one razdvajaju i vezuju ta dva razreda, no važno je uočiti da sestra White utvrđuje kako te „završne poruke” „dozrijevaju žetvu”. Završna poruka koja dozrijeva žetvu jest kasna kiša, i ona je oganj koji veže 250 ljudi „u snopove za ognjeve uništenja”.

> “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 duboka i potresna značenja iz iskustva Crkve. On je vidio položaj, opasnosti, sukobe i konačno izbavljenje Božjega naroda. On bilježi završne poruke koje trebaju dozreti žetvu zemlje, bilo kao snopove za nebesku žitnicu bilo kao svežnjeve za ognjeve uništenja. Njemu su bile otkrivene teme od goleme važnosti, osobito za posljednju Crkvu, kako bi oni koji se trebaju odvratiti od zablude k istini mogli biti poučeni o pogiblima i sukobima koji su pred njima. Nitko ne treba biti u tami u pogledu onoga što dolazi na zemlju.” Velika borba, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Njegovo čišćenje hrama također je prikazano djelovanjem čovjeka s prljavom četkom kojega je Ivan Krstitelj predstavio kao Onoga koji dolazi nakon njegove službe. On je taj koji čisti smeće u Millerovu snu.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> „Gospodin će uskoro otkriti razliku između pravednih i bezbožnih; jer je njegova ‘vijača u njegovoj ruci, i on će temeljito očistiti svoje gumno te sabrati svoju pšenicu u svoju žitnicu; a pljevu će spaliti neugasivim ognjem.’” Review and Herald, 8. studenoga 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Sestra White upućuje na Izaiju kada je utvrdila da je 1849. godine Gospod po drugi put ispružio svoju ruku da sabere ostatak svoga naroda, a Izaija i sestra White označavaju konačno sabiranje sto četrdeset i četiri tisuće. Proces sabiranja uključuje raspršenje i sabiranje predstavljeno kao prvo razočaranje, koje vodi do sabiranja na kraju vremena odgađanja. Svaki od ovih elemenata zapečaćenja sto četrdeset i četiri tisuće posebna je tema biblijskog proroštva. Vanjska povijest kojom se Gospod služi kao svojim oruđem da grijeh dovede do njegova završetka prikazana je u Danielu 11:11; a konačno sabiranje nalazi se u Izaiji 11:11; a kraj vremena odgađanja nalazi se u Otkrivenju 11:11, a razdvajanje pšenice i kukolja pri nedjeljnom zakonu smješteno je u Ezekielu 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ovaj grad neće vam biti kotao, niti ćete vi biti meso usred njega; nego ću vam suditi na granici Izraelovoj. Ezekiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

U Joelu je „novo vino” uskraćeno drevnim starješinama koji su trebali biti čuvari Svetišta. Poruka Ponoćnog poklika jest novo vino iz Joela, a oganj koji silazi pri nedjeljnom zakonu bio je predočen pentekostnim ognjem. Taj oganj predstavlja poruku, koja je novo vino, ali on je također i poruka koja uništava 250 ljudi koji su prinosili kad. Laodikejska adventistička crkva sedmoga dana završava pri nedjeljnom zakonu, jer se tada oganj izlijeva bez mjere i uništava 250 ljudi koji su prinosili kad; stoga uništava i njihov sustav bogoštovlja.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Kad bi Crkva adventista sedmoga dana bila vjerna u vrijeme nedjeljnoga zakona, sila i moć vlade Sjedinjenih Američkih Država zatvorit će je. Ako bude nevjerna, jednostavno će promijeniti svoje ime u Crkvu adventista prvoga dana ili u neki drugi blizak preslik. Bilo pravedna ili nepravedna, Crkva adventista sedmoga dana ne ide dalje od nedjeljnoga zakona. Proročansko svjedočanstvo prepoznaje da je adventizam odbacio poruku starih staza na 11. rujna, a te stare staze vode do zatvorenih vrata pri nedjeljnome zakonu. Dvadeset i pet ljudi predstavljeni su u Ezekielovu odlomku kao „Jaazanija, sin Azurov, i Pelatija, sin Benajin, knezovi naroda.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Njihova imena ispovijedaju obilježja Božjega naroda, ali to je tek ispovijedanje. Jaazanija znači Bog čuje, a on je sin Azurov, što znači pomoći i zaštititi. Sestra White kaže da su dvadeset i petorica trebali biti čuvari, kako je prikazano po „Azuru“. Njegov sin ispovijeda da „čuje“ Boga, ali on pripada onoj skupini koja, gledajući, ne vidi, i slušajući, ne čuje. Pelatija znači izbavljen od Boga, a njegov otac „Benaja“ znači Bog je sagradio. Kad je Ezekiel završio svoju poruku upozorenja, Pelatija je umro.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Ovaj grad neće vam biti kotao, niti ćete vi biti meso usred njega; nego ću vam suditi na granici Izraelovoj. I znat ćete da sam ja Gospodin, jer niste hodili po mojim uredbama niti izvršavali moje sudove, nego ste postupali po običajima pogana koji su oko vas. I dogodi se, kad prorokovah, da umrije Pelatja, sin Benajin. Tada padoh ničice i povikah iza glasa govoreći: Ah, Gospodine Bože! hoćeš li posve zatrti ostatak Izraelov? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatja je umro na Ezekielov glasni vapaj. Pšenica je umrla na ulici 18. srpnja 2020. godine kao ispunjenje Otkrivenja jedanaest. Pšenica su Mojsije i Ilija, prvi autor Božje Riječi, a obećanje o Ilijinu dolasku posljednja je izjava u Starome zavjetu. Alfa i Omega ubijeni su na ulici Sodome i Egipta, ali su uskrišeni 2024., kako je prikazano u Otkrivenju 11,11. Dok su bili mrtvi, Sodoma i Egipat radovali su se. Ezekiel smješta Pelatjinu smrt u vrijeme Ostatka kada kaže: „Ah, Gospodine Bože! hoćeš li posve uništiti ostatak Izraelov?” Sodoma je Crkva adventista sedmoga dana u vrijeme Ostatka, prema Izaiji.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Čujte, o nebesa, i poslušaj, o zemljo, jer je Gospod progovorio: Odgojio sam i podignuo djecu, ali ona se pobuniše protiv mene. Vo poznaje svoga gospodara, i magarac jasle svoga gospodara; ali Izrael ne poznaje, moj narod ne razumije.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Jao, grešni narode, puče opterećen bezakonjem, sjeme zlotvora, djeco pokvarena: ostavili su Gospodina, razgnjevili Sveca Izraelova, odvratili se natrag. Zašto da vas se još udara? Vi ćete se samo sve više buniti: sva je glava bolesna i sve je srce iznemoglo. Od tabana noge pa do glave nema na njemu ništa zdrava; nego rane i modrice i gnojne čirevine: nisu iscijeđene, ni povijene, ni uljem ublažene. Vaša je zemlja opustošena, vaši su gradovi ognjem spaljeni; vašu zemlju tuđinci proždiru pred vašim očima, i opustošena je kao zemlja razorena od tuđinaca. I kći sionska ostala je kao koliba u vinogradu, kao stražarnica u vrtu krastavaca, kao opkoljen grad.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Da nam Gospod nad vojskama nije ostavio vrlo malen ostatak, bili bismo kao Sodoma, bili bismo slični Gomori. Čujte riječ Gospodnju, vi knezovi Sodome; poslušajte zakon Boga našega, vi narode Gomore. Izaija 1,2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Mojsije i Ilija bivaju ubijeni u Sodomi i Egiptu tijekom razdoblja ostatka. Egipat je simbol izopačenog državnog upravljanja, a Sodoma izopačenog crkvenog upravljanja. Pelatja, sin Benajin, umire pri nedjeljnom zakonu, koji Izaija usklađuje s biblijskim danom izazivanja, a to je ili 1863. godina ili nedjeljni zakon. Pelatja, sin Benajin, predstavlja krivotvorinu onih koji uistinu slušaju Riječ Božju. U vremenu ostatka oni koje predstavljaju Mojsije i Ilija bivaju ubijeni, a zatim uskrsnuti. To je uskrsnuće započelo glasom u pustinji u srpnju 2023. Od 2024. u tijeku je konačno odvajanje pšenice i kukolja.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Pri donošenju nedjeljnog zakona Crkva adventista sedmoga dana znat će da je izgubljena.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Ovaj grad neće vam biti kotao, niti ćete vi biti meso usred njega; nego ću vam suditi na granici Izraelovoj. I znat ćete da sam ja Gospodin, jer niste hodili po mojim odredbama niti izvršavali moje sudove, nego ste postupali po običajima naroda koji su oko vas. I dogodi se, kad prorokovah, da umrije Pelatja, sin Benajin. Ezekiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Smrt Pelatje, čije ime znači izbavljen od Boga, u ovome kontekstu znači izbavljen u smrt, upravo u isto vrijeme kada su radnici jedanaestoga sata izbavljeni iz ruke kralja sjevera u četrdeset i prvom retku jedanaestoga poglavlja Daniela. Pelatja je predan u ruku kralja sjevera u vrijeme nedjeljnoga zakona. Pelatja, sin Benajin, što znači „ono što je Bog sagradio“. Upravo u trenutku kada je Bog ponovno sagradio hram, da ga uzdigne kao crkvu pobjedonosnu u vrijeme nedjeljnoga zakona, oni koje Pelatja predstavlja predani su smrti, jer umjesto da sudjeluju u djelu obnavljanja drevnih razvalina, sami su sebi gradili Tobijin grob. Pelatja predstavlja Izaijino od glave do pete, tijelo koje je potpuno opterećeno grijehom. To tijelo jest laodicejska Adventistička crkva sedmoga dana na završetku četiriju naraštaja postupne pobune, koju Izaija izražava kao sve veću pobunu kada kaže: „sve se više i više odmećete“. U završnom procesu kušnje koji je započeo 2024., pšenica je mrtva tri i pol dana, a zatim uskrsava, u kojem će trenutku spoznati da je Gospod Bog.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Zato prorokuj i reci im: Ovako govori Gospodin Jahve: Evo, narode moj, otvorit ću vaše grobove i izvesti vas iz vaših grobova te vas dovesti u zemlju Izraelovu. I znat ćete da sam ja Jahve kada otvorim vaše grobove, narode moj, i izvedem vas iz vaših grobova. I stavit ću duh svoj u vas, i oživjet ćete, i nastanit ću vas u vašoj zemlji; tada ćete znati da sam ja, Jahve, rekao i izvršio, govori Jahve. Ezekiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Krivotvoreno svećenstvo, koje predstavlja broj 25 pri nedjeljnom zakonu, tada će spoznati da je Gospod Bog. Pšenica zna da je Gospod Bog 2024. godine, a kukolj se budi za tu spoznaju pri nedjeljnom zakonu, kada je već prekasno. To razdoblje započinje grobom i uskrsnućem, a završava grobom i bez uskrsnuća. Pšenica na početku poznaje Boga, kada On ispunja uskrsnuće iz jedanaestog poglavlja Otkrivenja, a kukolj spoznaje pri potresu nedjeljnoga zakona u istome poglavlju. Između ta dva orijentira proces kušanja kasne kiše dovodi obje skupine do zrelosti za žetvu.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Joelova poruka jest pjesma o vinogradu, ali prvo pitanje koje ona postavlja jest mogu li ljudi prepoznati posljednje dane po prijašnjim danima. „Starci” u Joelu to nisu mogli, jer kad poziv na buđenje stigne o ponoći, oni bivaju odrezani — izbačeni iz usta Gospodnjih, upravo ondje gdje zvijer zemaljska otvara svoja usta da govori, što je također mjesto gdje je progovorila Bileamova magarica i gdje je progovorio otac Ivana Krstitelja.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Sud nad „starim drevnim ljudima” temelji se na pitanju je li se to dogodilo u danima vaših otaca? Odlomak započinje riječima: „čujte ovo”. Zatim iznosi dva svjedoka, jednoga od četiri naraštaja ljudi, a drugoga od četiri vrste kukaca. Potom bivaju probuđeni u Ponoćnom pokliču, samo da bi ustanovili da su zaobiđeni kao Božji izabrani saveznički narod. Nisu zaobiđeni zato što nisu imali vina, nego su zaobiđeni zato što imaju pogrešno vino. U prispodobi o deset djevica, Joelovo novo vino jest ulje.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Njihovo se spasenje postavlja u okvir toga hoće li primiti „novo vino” poruke kasne kiše. „Stari i drevni ljudi” također su kod Izaije prikazani kao „Efrajimovi pijanci”, a Efrajim nije zastupljen među zapečaćenima u sedmom poglavlju Otkrivenja. Zamjenjuje ga njegov brat Manaše. Teško je naći opakijega kralja od Manašea, ali on zamjenjuje Efrajimove pijance.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> „Skupina koja ne osjeća žalost zbog vlastitoga duhovnog nazadovanja, niti tuguje zbog grijeha drugih, bit će ostavljena bez Božjega pečata. Gospodin daje nalog svojim glasnicima, ljudima sa smrtonosnim oružjem u rukama: ‘Pođite za njim kroz grad i udarajte: neka vaše oko ne štedi, niti imajte samilosti: sasvim pobijte stare i mlade, i djevojke, i malu djecu, i žene; ali ne približujte se nijednomu čovjeku na kojemu je znak; i počnite od Mojega Svetišta. Tada su počeli od staraca koji bijahu pred Domom.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> „Ovdje vidimo da je crkva — Gospodnje svetište — bila prva koja je osjetila udar Božjega gnjeva. Starješine, oni kojima je Bog dao veliku svjetlost i koji su stajali kao čuvari duhovnih interesa naroda, iznevjerili su svoje povjerenje. Zauzeli su stajalište da ne trebamo očekivati čudesa i očito očitovanje Božje sile kao u prijašnjim danima. Vremena su se promijenila. Te riječi učvršćuju njihovo nevjerovanje, i oni govore: Gospodin neće učiniti dobro, niti će učiniti zlo. On je previše milostiv da bi svoj narod pohodio sudom. Tako je ‘Mir i sigurnost’ poklič ljudi koji više nikada neće podići svoj glas kao trubu da pokažu Božjemu narodu njegove prijestupe i domu Jakovljevu njegove grijehe. Ti nijemi psi koji nisu htjeli lajati upravo su oni koji osjećaju pravednu osvetu uvrijeđenoga Boga. Muškarci, djevojke i mala djeca svi zajedno ginu.

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> „Gadosti zbog kojih su vjerni uzdisali i plakali bile su sve što se moglo razabrati ograničenim ljudskim očima, ali daleko najgori grijesi, oni koji su izazivali ljubomoru čistoga i svetoga Boga, ostali su neotkriveni. Veliki Ispitivač srdaca zna za svaki grijeh počinjen potajno od strane onih koji čine bezakonje. Ti ljudi dolaze do toga da se osjećaju sigurnima u svojim prijevarama i, zbog Njegove dugotrpnosti, govore da Gospodin ne vidi, a zatim postupaju kao da je napustio zemlju. Ali On će razotkriti njihovo licemjerje i otkrit će pred drugima one grijehe koje su tako brižljivo skrivali.“

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> „Nikakva nadmoć po rangu, dostojanstvu ili svjetovnoj mudrosti, nikakav položaj u svetoj službi, neće sačuvati ljude od žrtvovanja načela kada budu prepušteni vlastitim prijevarnim srcima. Oni koji su smatrani dostojnima i pravednima pokazuju se kao kolovođe otpada i primjeri ravnodušnosti te zlouporabe Božjih milosti. Njihov bezbožni put On više neće podnositi, i u svojem gnjevu postupa s njima bez milosti.“

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> „Gospodin nevoljko uskraćuje svoju prisutnost onima koji su bili blagoslovljeni velikim svjetlom i koji su osjetili silu riječi služeći drugima. Oni su nekoć bili Njegovi vjerni sluge, obdareni Njegovom prisutnošću i vodstvom; ali su odstupili od Njega i druge odveli u zabludu, te su stoga potpali pod božansku nemilost.” Svjedočanstva, svezak 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joel se obraća vodstvu laodicejske Crkve adventista sedmoga dana kada prepoznaje „starce“, ali Joel se također obraća i neukima, kako Izaija naziva one koji su suprotstavljeni učenima. Joel govori drevnim ljudima koji se klanjaju suncu u osmom poglavlju Ezekiela i koji su prvi kojima se sudi u devetom poglavlju. On se također obraća i laicima laodicejske Crkve adventista sedmoga dana kada kaže: „Čujte ovo, starci, i poslušajte, svi stanovnici zemlje.“

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Dvadeset i pet ljudi u osmom poglavlju nalaze se kod nedjeljnog zakona, gdje se klanjaju suncu leđima okrenuti prema Svetištu. Oni su „desetina“ pobune one dvjestopedesetorice koji su stajali uz Koraha, Datana i Abirama. Tih dvadeset i pet ljudi simbol su pobune koja se, prema nadahnuću, ponovila 1888. godine, a koja je predočavala pobunu vodstva laodicejske Crkve adventista sedmoga dana na 11. rujna, pa sve do nedjeljnog zakona. Oni predstavljaju „desetinu“ pobune u upravo istom razdoblju u kojem Izaija u šestom poglavlju mudre označava kao „desetinu“ koja u sebi ima bit.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joel je objava adventizmu da je njihovo vrijeme milosti završeno, jer su svoju čašu vremena kušnje napunili grijehom, a punina je prikazana kao bolest od glave do nožnih prstiju, čime se označuje da je poruka kasne kiše uklonjena iz njihovih usta. Izaija opisuje istu stvarnost u dvadeset i devetom poglavlju.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Stanite i čudite se; vičite i vapite: pijani su, ali ne od vina; teturaju, ali ne od žestoka pića. Jer Gospod je izlio na vas duh duboka sna i zatvorio vaše oči; proroke i vaše glavare, vidioce, pokrio je. I svako vam je viđenje postalo kao riječi zapečaćene knjige, koju daju onomu koji je učen, govoreći: Čitaj ovo, molim te; a on kaže: Ne mogu, jer je zapečaćena. A knjiga se daje onomu koji nije učen, govoreći: Čitaj ovo, molim te; a on kaže: Nisam učen.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Stoga Gospod reče: Budući da mi se ovaj narod približava svojim ustima i usnama me časti, ali je svoje srce udaljio daleko od mene, i strah njihov prema meni naučen je po ljudskoj zapovijedi, zato, evo, nastavit ću činiti čudesno djelo među ovim narodom, upravo čudesno djelo i čudo; jer će mudrost njihovih mudraca propasti, a razboritost njihovih razboritih ljudi bit će skrivena. Jao onima koji duboko nastoje skriti svoj naum od Gospoda, i čija su djela u tami, pa govore: Tko nas vidi? i tko nas poznaje? Doista, vaše izvrćanje stvari naglavce smatrat će se kao glina u lončarevoj ruci; jer hoće li djelo reći onomu koji ga je načinio: Nije me načinio? ili će ono što je oblikovano reći onomu koji ga je oblikovao: Nije imao razuma? Izaija 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

„Razumijevanje” mudraca temelji se na otpečaćenju Božje proročke Riječi. Oni koji su bili odgajani u iskvarenim ustanovama adventizma ne mogu čitati knjigu proročanstva te optužuju Boga da nema razuma. Kada se proročanstvo otpečati, oni ga ne mogu razumjeti, pa optužuju Boga da je Onaj koji nema razuma, i čineći tako, izvrću stvari naglavce. Učeni i neuki u adventizmu ne mogu razumjeti proročanstvo koje se otpečaćuje neposredno prije zatvaranja vremena milosti, a knjiga o Joelu zapovijeda „starcima” da čuju, ali oni su skupina koja, slušajući, ne čuje, i gledajući, ne vidi.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Sama srž njihove pobune očituje se u njihovoj nesposobnosti da priznaju Krista kao Prvoga i Posljednjega. To je kontekst poglavlja u kojem se postavlja pitanje: „Je li se ovo zbilo u vaše dane, ili čak u dane vaših otaca?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Je li ikada u povijesti vaših otaca bilo vrijeme kada se neki narod probudio na Ponoćni poklik, samo da bi otkrio da su lude djevice? „Starcima” je zapovjeđeno da se „probude”, kao što je bilo i s mileritima na taboru u Exeteru 1844. godine. Prispodoba o deset djevica prispodoba je o iskustvu adventističkog naroda, koje se ispunilo do najsitnijeg slova u mileritskoj povijesti, i ponovno će se ispuniti do najsitnijeg slova u posljednjim danima. Nesposobnost laodicejskog adventizma sedmoga dana da prepozna kako se temeljna povijest njihove crkve ponavlja u posljednjim danima naglašava proročko načelo koje je ključ što otključava proročku poruku. To nije samo biblijsko pravilo, nego i srž Otkrivenja karaktera Isusa Krista koje se otpečaćuje neposredno prije nego što se vrijeme milosti zatvori.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Joel pita: „Je li toga bilo u vaše dane, ili čak u dane vaših otaca?“ Ili bi se moglo upitati: „Je li u dane vaših otaca postojao proces kušnje koji je odvojio narod novoga saveza od naroda staroga saveza?“ Jest, a to je razdvajanje bilo izvršeno proročkom porukom, prikazanom kao ulje u prispodobi. „Je li toga bilo u vaše dane ili u dane vaših otaca“ odmah je označilo da je ono što se dogodilo u dane njihovih otaca bilo buđenje nakon četiri naraštaja sve većega razaranja, kako je prikazano zapovijedi da se poruka pošalje kroz četiri naraštaja i s četiri kukca sve jačega razaranja. Joel je objava suda protiv otpale i odmetnute crkve u Ponoćnom pokliku. Nijedna crkva u svetoj povijesti nije stajala protiv veće svjetlosti od Crkve adventista sedmoga dana. Simbol takve pobune protiv istine predstavljen je „Kafarnaumom“.

We will continue in the next article.

Nastavit ćemo u sljedećem članku.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> „U Kafarnaumu je Isus boravio u razdobljima između svojih putovanja amo i tamo, te je ono postalo poznato kao ‘njegov vlastiti grad’. Nalazilo se na obalama Galilejskoga mora i blizu granica lijepe gennesaretske ravnice, ako ne i upravo na njoj.” Isusov život, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> „Među onima koji se izjašnjavaju kao djeca Božja, kako se malo očitovalo strpljenja, koliko je gorkih riječi izgovoreno, koliko je osude izrečeno protiv onih koji nisu naše vjere. Mnogi su na one koji pripadaju drugim crkvama gledali kao na velike grešnike, premda ih Gospodin ne smatra takvima. Oni koji tako gledaju na članove drugih crkava trebaju se poniziti pod silnom rukom Božjom. Oni koje osuđuju možda su imali tek malo svjetla, malo prilika i prednosti. Da su imali svjetlo koje su imali mnogi članovi naših crkava, možda bi napredovali mnogo brže i bolje bi predstavili svoju vjeru svijetu. Za one koji se hvale svojim svjetlom, a ipak ne hode u njemu, Krist kaže: ‘Ali vam kažem: Tiru i Sidonu bit će podnošljivije na dan suda nego vama. I ti, Kafarnaume [adventisti sedmoga dana, koji su imali veliko svjetlo], koji si uzdignut do neba [u pogledu prednosti], bit ćeš oboren do pakla; jer da su se u Sodomi dogodila silna djela koja su se dogodila u tebi, ostala bi do današnjega dana. Ali vam kažem da će zemlji sodomskoj biti podnošljivije na dan suda nego tebi.’ U to vrijeme Isus odgovori i reče: ‘Hvalim te, Oče, Gospodaru neba i zemlje, što si ovo sakrio od mudrih i razboritih [po vlastitoj procjeni], a objavio malenima.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> „A sada, budući da ste učinili sva ta djela, govori Gospod, iako sam vam govorio, ustajući rano i govoreći, ali vi niste slušali; iako sam vas zvao, ali vi se niste odazvali; zato ću učiniti ovom domu, koji se zove mojim imenom, u koji se uzdate, i mjestu koje sam dao vama i vašim ocima, kao što sam učinio Šilu. I odbacit ću vas ispred svojega lica, kao što sam odbacio svu vašu braću, sav rod Efrajimov.”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> „Gospodin je među nama uspostavio ustanove od velike važnosti, i njima se ne smije upravljati onako kako se upravlja svjetovnim ustanovama, nego prema Božjem poretku. Njima se mora upravljati s pogledom uprtim jedino u njegovu slavu, kako bi se na svaki način spasile duše koje propadaju. Svjedočanstva Duha došla su Božjem narodu, a ipak mnogi nisu obratili pozornost na ukore, opomene i savjete.“

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> „Čujte sada ovo, narode bezumni i bez razuma, koji imate oči, a ne vidite; koji imate uši, a ne čujete: zar se mene ne bojite, govori Gospodin; zar ne dršćete pred mojom prisutnošću, koji sam postavio pijesak za među moru vječnom uredbom, da je ne može prijeći? I premda se valovi njegovi uzburkavaju, ipak ne mogu nadvladati; premda huče, ipak je ne mogu prijeći. Ali ovaj narod ima srce odmetničko i buntovno; odmetnuli su se i otišli. Niti govore u svom srcu: Bojmo se sada Gospodina, Boga našega, koji daje kišu, i ranu i kasnu, u njezino vrijeme; koji nam čuva određene tjedne žetve. Vaša su bezakonja odvratila to od vas i vaši su grijesi uskratili od vas dobra.... Ne sude parnicu, parnicu siročeta, pa ipak napreduju; i pravo potrebitih ne sude. Zar da ne pohodim za ovo? govori Gospodin; zar da se duša moja ne osveti takvu narodu kao što je ovaj?”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> „Hoće li Gospodin biti prisiljen reći: ‘Ne moli se za ovaj narod, niti podiži vapaj ni molitvu za njih, niti mi posreduj: jer te neću uslišiti’? ‘Zato su pljuskovi bili uskraćeni i nije bilo kasne kiše.... Nećeš li od ovoga časa vikati k meni: Oče moj, ti si vođa moje mladosti?’” Review and Herald, 1. kolovoza 1893.

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