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

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

Number Twenty-Six

Broj dvadeset i šest

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Četiri naraštaja u Joelu predstavljaju postupno razaranje Božjega vinograda od 1863. godine pa sve do nedjeljnog zakona. Broj četiri također simbolizira četiri obilježja Kristova karaktera. Kerubini u Svetištu imaju četiri lica, a ta se očitovanja podudaraju s četverostrukom podjelom staroga Izraela dok je bio utaboren oko Svetišta. Ona također predstavljaju četiri evanđelja.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> A što se tiče obličja njihovih lica, sva četiri imahu lice čovjeka i lice lava s desne strane; a sva četiri imahu lice vola s lijeve strane; sva četiri imahu i lice orla. Ezekiel 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> I prvo biće bijaše kao lav, i drugo biće kao tele, i treće biće imalo je lice kao čovjek, a četvrto biće bijaše kao orao u letu. Otkrivenje 4,7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Biblija (Brojevi 2) opisuje 12 plemena (isključujući Levija, koji je taborovao neposredno oko Šatora sastanka) organiziranih u četiri tabora po tri plemena, smještena na četiri strane svijeta oko Svetišta, svako pod svojim stijegom, to jest zastavom ili znakom. Takav raspored stvorio je simboličnu usporedbu, pri čemu zemaljski tabor odražava nebesko prijestolje koje čuvaju kerubini.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Juda je bio okrenut prema istoku, prema izlazećem suncu na ulazu u Svetište. Judin stijeg bio je lav, jer predstavlja Lava iz plemena Judina. Dva plemena koja su bila s Judom bila su Jišakar i Zebulun. U Ivanovu viđenju prvo biće bijaše kao lav, kao što su i Ezekielovi kerubini imali lice lava. Ruben, simbol čovjeka, bio je na jugu sa Šimunom i Gadom. Na zapadu je bio Efrajim, s Benjaminom i Manašeom, predstavljen volom. Na sjeveru je bio Dan, s Ašerom i Naftalijem, predstavljen orlom. Povezanost plemena s četiri lica nebeskoga Svetišta prikazana je u četiri evanđelja.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matej je Lav iz plemena Judina, Marko je žrtveni vo, Luka čovjek, a Ivan visoko leteći orao. Krist se, kao Lav iz plemena Judina, određuje kao Onaj koji pečati i otpečaćuje svoju proročku Riječ. Evanđelje po Mateju ima više izravnih upućivanja na ispunjenja mesijanskih proročanstava (12) nego druga tri evanđelja zajedno. To nije ni približno usporedivo.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Evanđelje po Mateju predstavlja Božju proročku Riječ. Luka, koji je bio liječnik, iznosi svoje evanđelje iz perspektive Krista kao Sina Čovječjega, jer Luka je lice čovjeka. Marko iznosi svoje evanđelje o Kristu iz perspektive žrtvenoga prinosa koji je Krist predstavljao, jer Marko je vol. Ivan je visoko leteći orao, koji je u svom prikazu evanđelja o Kristu iznio duboke Božje stvari.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Važno je razumjeti Evanđelje po Mateju onako kako je predstavljeno unutar proročke Riječi. Evanđelje po Mateju jest Lav iz plemena Judina, gospodar svoje proročke Riječi, Čudesni Brojitelj tajni, Čudesni Jezikoslovac, Onaj koji zapečaćuje i otpečaćuje svoju Riječ. Isus je Alfa i Omega, i On je Riječ. Prva knjiga Novoga zavjeta i posljednja knjiga Novoga zavjeta proročke su knjige. Većina poznaje tu činjenicu o knjizi Otkrivenja, ali možda nisu prepoznali da je Matej alfa Novoga zavjeta, pa stoga mora biti usklađen s omegom Novoga zavjeta. On mora predstavljati svršetak, a to je knjiga Otkrivenja.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Stoga, kada u Mateju nalazimo usporednu liniju savezničke povijesti iz Postanka, izloženu u poglavljima jedanaest do dvadeset i dva, to nije ništa manje nego istina koju Lav iz plemena Matejeva razotkriva. Dvanaest poglavlja savezničke povijesti koja su predstavljena u Postanku, Mateju i Otkrivenju sada se razotkrivaju, a ono što prepoznajemo jest da dvadeset treće poglavlje Mateja predstavlja razdvajanje mudrih i ludih u prispodobi o vinogradu. Osam jao nad prijašnjim savezničkim narodom, koji svoj proročki pandan nalaze u osam duša što predstavljaju sto četrdeset i četiri tisuće koji ulaze u korablju sigurnosti. Broj 23 predstavlja djelo koje je započelo u nebeskom Svetištu kada je 2300 dana doseglo svoj završetak 22. listopada 1844., i ponovno će tako biti pri uskoro dolazećem zakonu o nedjelji. Poglavlje 23 označuje ovu istinu.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Dvadeset i četvrto poglavlje odvija se upravo nakon što je Krist završio svoj dijalog s otpadničkim Izraelom i posljednji put napustio židovski hram. Broj 24 simbol je prijelaza drevnoga u suvremeni Izrael, same točke u proročkoj povijesti na kojoj je Krist stajao kada je iznio svoju poruku u Mateju dvadeset i četvrtom. Proročka poruka Mateja 24 božanska je ilustracija metodologije „redak na redak“, koja se posebno bavi poviješću milerita, a stoga i poviješću sto četrdeset i četiri tisuće. Broj 24 prikazan je crkvom iz Otkrivenja dvanaest, koja stoji na mjesecu što odražava svjetlost Sunca pravednosti. Na njezinoj je glavi dvanaest zvijezda koje predstavljaju 24, jer ona predstavlja povijest koja vodi do Kristova rođenja, kada će 12 plemena drevnoga Izraela postati dvanaest učenika suvremenoga Izraela. U dvadeset i četvrtom poglavlju prikazana je povijest milerita od 1798. do velikoga razočaranja. Zatim dolazi Matej 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Broj 25 simbol je levita, bilo dobrih bilo zlih, ali jednako tako značajno predstavlja i razdvajanje mudrih i opakih levita. Matej 25 na temelju tri svjedoka, odnosno tri prispodobe, prepoznaje proces razdvajanja koji je prikazan brojem dvadeset i pet. Naravno, prispodoba o deset djevica predstavlja povijest milerita, a također i povijest sto četrdeset i četiri tisuće. Ta je povijest povijest prvoga anđela; prispodoba o talentima jest drugi anđeo, a prispodoba o ovcama i jarcima jest sud trećega anđela.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Poglavlja dvadeset i šesto do dvadeset i osmo prikazuju povijest Pashe do evanđeoskog naloga nakon raspeća.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> I dogodilo se, kad Isus dovrši sve ove riječi, reče svojim učenicima: Znate da je za dva dana blagdan Pashe i da će Sin Čovječji biti predan da se razapne. Matej 26,1.2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Sažetak raznih putokaza u 26. poglavlju jest zavjera da se Isusa ubije u redcima tri do pet. Zatim je Isus pomazan u Betaniji u redcima šest do trinaest. U redcima četrnaest do šesnaest Juda izdaje Krista za trideset srebrnika. Potom dolazi Pasha s Njegovim učenicima, u redcima sedamnaest do dvadeset i pet. U redcima dvadeset i šest do dvadeset i devet Isus ustanovljuje Večeru Gospodnju, a u retku trideset Isus proriče Petrovo zatajenje. U redcima trideset i šest do četrdeset i šest Isus je u Getsemaniju. U redcima četrdeset i sedam do pedeset i šest Isus je uhićen, a zatim je u redcima pedeset i sedam do šezdeset i osam Isus pred Kajfom i Velikim vijećem. Od retka šezdeset i devet nadalje iznosi se Petrovo zatajenje Krista. Poglavlje sadrži deset određenih putokaza koji se trebaju ponoviti tijekom posljednjih dana.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Dvadeset i sedmo poglavlje također ima deset zasebnih orijentira. Isus je predan Pilatu, zatim se Juda objesi, potom je Isus izveden pred Pilata, zatim je izabran Baraba, Pilat predaje Isusa da bude raspet, zatim se Isusu rugaju, potom raspeće, zatim Isusova smrt, potom je Isus pokopan, a zatim straža na grobu svjedoči.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Dvadeset i osmo poglavlje ima samo tri putokaza, od kojih je prvi uskrsnuće, zatim laž Sinedrija, a potom Veliki nalog. Tri poglavlja s dvadeset i tri različita putokaza križa koji će se ponoviti u povijesti sto četrdeset i četiri tisuće.

## Matthew 26 – Ten Waymarks

Matej 26 – Deset putokaza

- Plot by chief priests and elders to kill Jesus (vv. 3–5)

  Urota glavara svećeničkih i starješina da ubiju Isusa (rr. 3–5)

- Anointing at Bethany by the woman with alabaster box (vv. 6–13)

  Pomazanje u Betaniji od strane žene s alabasternom posudicom (rr. 6–13)

- Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

  Juda pristaje izdati Isusa za trideset srebrnjaka (rr. 14–16)

- Preparation and eating of the Passover with the disciples (vv. 17–25)

  Priprava i blagovanje Pashe s učenicima (rr. 17–25)

- Institution of the Lord’s Supper (vv. 26–29)

  Ustanovljenje Gospodnje večere (rr. 26–29)

- Prediction of Peter’s denial (vv. 30–35)

  Predskazanje Petrova zatajenja (rr. 30–35)

- Agony in Gethsemane (vv. 36–46)

  Smrtna muka u Getsemaniju (rr. 36–46)

- Betrayal and arrest of Jesus (vv. 47–56)

  Izdaja i uhićenje Isusa (rr. 47–56)

- Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

  Isus izveden pred Kajfu i Sinedrij (rr. 57–68)

- Peter’s threefold denial (vv. 69–75)

  Petrovo trostruko zatajenje (rr. 69–75)

## Matthew 27 – Ten Waymarks

Matej 27 – Deset putokaza

- Jesus delivered to Pilate (vv. 1–2)

  Isus predan Pilatu (rr. 1–2)

- Judas’s remorse and suicide (vv. 3–10)

  Judino kajanje i samoubojstvo (rr. 3–10)

- Jesus before Pilate – the formal Roman trial (vv. 11–14)

  Isus pred Pilatom – formalno rimsko suđenje (rr. 11–14)

- Choice of Barabbas over Jesus (vv. 15–26)

  Izbor Barabe umjesto Isusa (rr. 15–26)

- Pilate delivers Jesus to be crucified (included in the release of Barabbas)

  Pilát predaje Isusa da bude razapet (uključeno u puštanje Barabe)

- Mocking and scourging by the soldiers (vv. 27–31)

  Izrugivanje i bičevanje od strane vojnika (rr. 27–31)

- The crucifixion (vv. 32–44)

  Raspeće (rr. 32–44)

- The death of Jesus (vv. 45–50)

  Smrt Isusa (rr. 45–50)

- Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

  Nadnaravni znakovi i ukop po Josipu iz Arimateje (rr. 51–61)

- Posting of the guard at the tomb (vv. 62–66)

  Postavljanje straže kod groba (rr. 62–66)

## Matthew 28 – Three Waymarks

Matej 28 – Tri putokaza

- The resurrection and empty tomb (vv. 1–10)

  Uskrsnuće i prazan grob (rr. 1–10)

- The lie of the chief priests and elders to the soldiers (vv. 11–15)

  Laž glavara svećeničkih i starješina vojnicima (rr. 11–15)

- The Great Commission (vv. 16–20)

  Veliko poslanje (rr. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Baš kao što je Kristovo iskustvo od pomazanja u Betaniji do Velikog naloga označilo završetak Njegove zemaljske službe i početak evanđelja svim narodima, tako se i ta ista obilježja puta ponavljaju u iskustvu Božjeg ostatka dok se približavaju završetku vremena kušnje i svojoj konačnoj pobjedi.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Poglavlja dvadeset i šest do dvadeset i osam predstavljaju povijest Pashe ustrojenu na 23 različite putokazne točke koje se ponavljaju tijekom povijesti koja vodi do nedjeljnog zakona i nakon njega.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> „Dolazak Krista kao našega velikog svećenika u Presveto mjesto radi očišćenja Svetišta, prikazan u Danielu 8:14; dolazak Sina Čovječjega k Pradavnome, kako je iznesen u Danielu 7:13; i dolazak Gospodnji u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također predočeno dolaskom zaručnika na svadbu, što je Krist opisao u prispodobi o deset djevica, u Mateju 25.” Velika borba, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Završetak 2300 dana 22. listopada 1844. ponavlja se pri nedjeljnom zakonu. Dvadeset i tri putokaza smještena u posljednja tri poglavlja Evanđelja po Mateju prepoznaju dragocjenu krv koja se upotrebljava da sjedini božanstvo s čovještvom.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> „Kristov zagovor u korist čovjeka u nebeskom Svetištu jednako je bitan za plan spasenja kao što je bila Njegova smrt na križu. Svojom je smrću započeo ono djelo koje je nakon svojega uskrsnuća uzašao dovršiti na nebu. Mi vjerom moramo ući unutar zastora, ‘kamo je za nas ušao preteča’. Hebrejima 6,20. Ondje se odražava svjetlost s kalvarijskog križa. Ondje možemo steći jasniji uvid u otajstva otkupljenja. Spasenje čovjeka ostvaruje se uz beskonačan trošak neba; prinesena je žrtva ravna najširim zahtjevima prekršenog Božjeg zakona. Isus je otvorio put k Očevu prijestolju, i po Njegovu posredovanju iskrena želja svih koji Mu u vjeri pristupaju može biti iznesena pred Boga.” Velika borba, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Dvadeset treće poglavlje Matejeva evanđelja naglašava osudu nad krivotvorenim svećenstvom. Poglavlja dvadeset i šest do dvadeset i osam omega su dvadeset i trećem poglavlju. Krivotvoreni leviti, sve snažnija pobuna staraca tijekom četiriju naraštaja, proizveli su putokaze u posljednja tri poglavlja.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Dvadeset četvrto poglavlje prepoznaje metodologiju „redak na redak“ kao Kristovu metodologiju, budući da se On služi razorenjem Jeruzalema kako bi opisao ono što jest, ono što je bilo i ono što će biti.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Pad Jeruzalema godine 70. po Kr. dogodio se na isti dan u godini na koji je Jeruzalem prvi put bio razoren od Nabukodonozora. Razorenje Jeruzalema od strane Nabukodonozora bilo je povijest prošlosti, a Kristova povijest, kada je Tit osvojio Jeruzalem, predočavala je svršetak svijeta. Matej 24 uzdiže metodologiju „redak na redak“, prepoznajući tako „metodologiju“ kao sastavni dio proročkoga svjedočanstva.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

U 24. poglavlju Krist utvrđuje nužnost razumijevanja „gnusobe pustoši“ o kojoj govori prorok Daniel, samoga temeljnog razumijevanja Williama Millera, i simbola koji uspostavlja viđenje u Danielu. Ono također predstavlja pobunu adventizma, budući da su odbacili mileritsko razumijevanje „svagdašnje žrtve“ u knjizi proroka Daniela te su tako postali dionici snažne zablude iz 2. Solunjanima, 2. poglavlja. To je poglavlje izravno povezano s Lukom 21, te tako označava razdoblje od 11. kolovoza 1840. do 22. listopada 1844., koje predstavlja prasliku od 11. rujna do nedjeljnoga zakona. Također je povezano s „vremenima pogana“ u Luki 21,24, što je jedan od glavnih ključeva za otključavanje Mojsijevih „sedam vremena“, a ujedno je usklađeno s mjerenjem hrama u Otkrivenju 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Počevši s dvadeset trećim poglavljem, nakon čega slijede 24. i 25., a zatim završavajući s poglavljima 26 do 27, trima poglavljima koja sadrže dvadeset tri putokaza koji su omega alfi dvadeset trećega poglavlja. Dvadeset šesto poglavlje pridodano dvadeset sedmom i dvadeset osmom daje „81“, što je simbol svećenstva. Na temelju triju svjedoka (Postanak, Matej i Otkrivenje), poglavlja 11 do 22 jedna su linija. Poglavlja 23 do 28 linija su istine koja počinje s 23 i završava s 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Prvih deset poglavlja prva su od triju proročkih linija u Evanđelju po Mateju. Deset poglavlja, zatim dvanaest poglavlja, a potom šest poglavlja. Nadahnuće nas obavještava da se sve knjige Biblije susreću i završavaju u Otkrivenju, te se stoga sve knjige Biblije susreću i završavaju u Mateju. Matej, kao lice lava iz plemena Judina, prepoznaje dvanaest zasebnih mesijanskih proročanstava, a tih dvanaest odlomaka tvore orijentire povijesti milerita i sto četrdeset i četiri tisuće. Kao što knjiga Otkrivenja započinje otkrivenjem Isusa Krista, tako prvo poglavlje Mateja iznosi otkrivenje Isusa Krista koje se povezuje sa životom i svjedočanstvom Mojsija, s poviješću Antikrista, istodobno prepoznajući tri sastavnice pobjedničke Crkve, kako su predstavljene po proroku, svećeniku i kralju.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matej započinje objavom Isusa Krista u kontekstu Božjega saveza s izabranim narodom. Od Abrahama do Davida bilo je četrnaest naraštaja, od Davida do babilonskoga sužanjstva bilo je četrnaest naraštaja, a od Babilona do Krista još četrnaest naraštaja. Kristovo rodoslovlje u Evanđelju po Mateju usklađeno je s Mojsijem, jer Mojsije je alfa Krista omege. Mojsijev život od sto dvadeset godina usklađen je sa sto dvadeset godina vremena kušnje u povijesti Noe. Noin savez stoga je povezan sa savezom izabranoga naroda. Sto dvadeset godina Mojsijeva života predstavljaju tri razdoblja od četrdeset godina, koja su završila tako da je Mojsije usmrtio Egipćanina na kraju prvih četrdeset godina, a prvorođenac, faraon i njegova vojska bili su usmrćeni na kraju drugoga četrdesetogodišnjeg razdoblja. Drugo četrdesetogodišnje razdoblje završilo je pobunom kod Kadeša, a treće četrdesetogodišnje razdoblje završilo je drugom pobunom kod Kadeša. Sve tri proročke linije alfe završavaju kod Kadeša, a tri proročke linije Matejeva rodoslovlja završavaju kod Davida, u babilonskom sužanjstvu i kod Glasnika Saveza.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Kada je alfa Mojsija usklađena s omegom Krista, postoji šest svjedoka Kadeša, a to su 1863. godina i nedjeljni zakon. Matejevo rodoslovlje smješta kralja Davida u Kadeš, gdje se otpali adventizam odvodi u Babilon, dok Krist potvrđuje savez sa sto četrdeset i četiri tisuće. Smještanjem Davida u nedjeljni zakon uspostavlja se drugi svjedok o Davidu, pri čemu je David jedan od trojice ljudskih predstavnika koji su počeli služiti kad su imali trideset godina. Krist, David, Josip i Ezekiel svi su započeli svoje djelo u dobi od trideset godina. Zajedno ta četvorica tridesetogodišnjaka koji su počeli služiti predstavljaju sjedinjenje božanstva s čovještvom, kada se crkva vojujuća preobražava u crkvu pobjedonosnu. Ta se crkva sastoji od proroka, svećenika i kralja. Ta je preobrazba označena pri nedjeljnom zakonu, koji je također Kadeš, tako da se David u Matejevu rodoslovlju usklađuje s Davidom od trideset godina.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Trideset godina priprave podudara se s četiri stotine i trideset godina Abrahamova saveza, kao i s dobi svećenika i s 1290 godina iz Daniela 12:11. U sljedećem ćemo članku razmotriti svako od tih dvanaest mesijanskih proročanstava u Evanđelju po Mateju. Najprije prepoznajemo tri proročke linije unutar Mateja: poglavlja od jedan do deset, zatim poglavlja od jedanaest do dvadeset i dva, a potom od dvadeset i tri do dvadeset i osam.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> „Neko vrijeme nakon razočaranja 1844. godine držala sam, zajedno s adventnim narodom, da su tada vrata milosti zauvijek zatvorena svijetu. To je stajalište bilo zauzeto prije nego što mi je dano moje prvo viđenje. Svjetlo koje mi je Bog dao ispravilo je našu zabludu i osposobilo nas da uvidimo pravi položaj.״

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> „Još uvijek vjerujem u teoriju zatvorenih vrata, ali ne u smislu u kojem smo taj izraz isprva upotrebljavali niti u kojem ga upotrebljavaju moji protivnici.“

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> „U Noino vrijeme bila su zatvorena vrata. U to je vrijeme došlo do povlačenja Duha Božjega od grešnoga naraštaja koji je poginuo u vodama Potopa. Sam je Bog Noi dao poruku o zatvorenim vratima: ‘Neće se Duh moj dovijeka preti s čovjekom, jer je tijelo; a bit će dana njegovijeh sto i dvadeset godina’ (Postanak 6,3).“

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> „Bilo je zatvorenih vrata u Abrahamove dane. Milost je prestala posredovati za stanovnike Sodome, i svi osim Lota, njegove žene i dviju kćeri, bili su uništeni ognjem poslanim s neba.״

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> „Postojala su zatvorena vrata u Kristovo vrijeme. Sin Božji objavio je nevjernim Židovima toga naraštaja: ‘Eto, kuća vaša ostavlja vam se pusta’ (Matej 23,38).”

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> „Gledajući niz tok vremena prema posljednjim danima, ista je beskrajna sila objavila po Ivanu: ‘Ovo govori Sveti, Istiniti, onaj koji ima ključ Davidov, koji otvara i nitko ne zatvara, i zatvara i nitko ne otvara’ (Otkrivenje 3,7).“

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> „U viđenju mi je bilo pokazano, i još uvijek vjerujem, da su 1844. postojala zatvorena vrata. Svi koji su vidjeli svjetlost poruka prvoga i drugoga anđela i odbacili tu svjetlost, bili su ostavljeni u tami. A oni koji su je prihvatili i primili Duha Svetoga koji je pratio objavljivanje poruke s neba, a koji su poslije porekli svoju vjeru i svoje iskustvo proglasili obmanom, time su odbacili Duha Božjega, i On ih više nije nagovarao.”

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> „Oni koji nisu vidjeli svjetlost nisu imali krivnje za njezino odbacivanje. Samo do one skupine koja je prezrela svjetlost s neba Duh Božji nije mogao doprijeti. A ta je skupina uključivala, kao što sam izjavila, i one koji su odbili prihvatiti poruku kad im je bila iznesena, kao i one koji su je, nakon što su je primili, poslije zanijekali svoju vjeru. Oni su mogli imati obličje pobožnosti i ispovijedati da su Kristovi sljedbenici; ali, ne imajući živu vezu s Bogom, bili bi odvedeni u ropstvo pod Sotoninim zabludama. Te su dvije skupine prikazane u viđenju — oni koji su svjetlost koju su slijedili proglasili zabludom, i opaki iz svijeta koji su, odbacivši svjetlost, bili odbačeni od Boga. Ne upućuje se ni na kakve one koji nisu vidjeli svjetlost, te stoga nisu bili krivi za njezino odbacivanje.” Selected Messages, knjiga 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> „Oni koji vjerom slijede Isusa u velikom djelu pomirenja primaju dobrobiti Njegova posredovanja u svoju korist, dok oni koji odbacuju svjetlo koje razotkriva to djelo službe od njega nemaju nikakve koristi. Židovi koji su odbacili svjetlo dano prilikom Kristova prvog dolaska i odbili vjerovati u Njega kao Spasitelja svijeta nisu mogli primiti oproštenje po Njemu. Kada je Isus pri svojem uzašašću ušao vlastitom krvlju u nebesko Svetište da izlije na svoje učenike blagoslove svoga posredovanja, Židovi su ostavljeni u potpunoj tami da nastave svoje beskorisne žrtve i prinose. Služba pralikova i sjena bijaše prestala. Ona vrata kroz koja su ljudi nekoć nalazili pristup Bogu više nisu bila otvorena. Židovi su odbili tražiti Ga na jedini način na koji se tada mogao naći, kroz službu u nebeskom Svetištu. Stoga nisu našli zajedništvo s Bogom. Za njih su vrata bila zatvorena. Nisu imali spoznaju o Kristu kao o pravoj žrtvi i jedinom posredniku pred Bogom; stoga nisu mogli primiti dobrobiti Njegova posredovanja.“

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> „Stanje nevjernih Židova prikazuje stanje nemarnih i nevjernih među onima koji se izjašnjavaju kršćanima, a koji hotimice ostaju neupućeni u djelo našega milosrdnog Velikog Svećenika. U praslici, kada je veliki svećenik ulazio u Svetinju nad svetinjama, od svega se Izraela zahtijevalo da se okupi oko Svetišta i da se na najsvečaniji način ponizi pred Bogom, kako bi primio oproštenje svojih grijeha i ne bi bio istrijebljen iz zajednice. Koliko je onda bitnije da u ovome protuslikovnom Danu pomirenja razumijemo djelo našega Velikog Svećenika i znamo koje se dužnosti od nas zahtijevaju.“

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> „Ljudi ne mogu nekažnjeno odbacivati upozorenje koje im Bog u svojoj milosti šalje. U Noino doba svijetu je s neba bila poslana poruka, a njihovo je spasenje ovisilo o načinu na koji su postupili prema toj poruci. Budući da su odbacili upozorenje, Božji je Duh bio povučen od grešnoga roda, i oni su poginuli u vodama Potopa. U Abrahamovo vrijeme milost je prestala preklinjati krive stanovnike Sodome, i svi osim Lota s njegovom ženom i dvjema kćerima bili su uništeni ognjem spuštenim s neba. Tako je bilo i u Kristove dane. Sin Božji izjavio je nevjernim Židovima toga naraštaja: ‘Eto, ostavlja vam se kuća vaša pusta.’ Matej 23:38. Gledajući prema posljednjim danima, ista ta Beskonačna Sila izjavljuje za one koji ‘ne primiše ljubavi istine da bi se spasili’: ‘I zato će im Bog poslati silnu zabludu da povjeruju laži: da budu osuđeni svi koji nisu vjerovali istini, nego su uživali u nepravednosti.’ 2 Solunjanima 2:10–12. Kako odbacuju nauk Njegove riječi, Bog povlači svoj Duh i prepušta ih zabludama koje ljube.” Velika borba, 430, 431.

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