Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma huanzisha maono, na Roma hufunuliwa katika “wakati” wake. Hili ni tamko la Dada White ambamo anaeleza kile kinachopaswa kueleweka kuwa kilicho dhahiri:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

«L’Apocalisse è un libro sigillato, ma è anche un libro aperto. Essa riporta eventi meravigliosi che devono aver luogo negli ultimi giorni della storia di questa terra. Gli insegnamenti di questo libro sono definiti, non mistici e incomprensibili. In esso viene ripresa la stessa linea profetica che si trova in Daniele. Alcune profezie Dio le ha ripetute, mostrando così che ad esse deve essere attribuita importanza. Il Signore non ripete cose che non siano di grande conseguenza». Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

« Seigneur ne répète pas des choses sans grande conséquence », et les « temps » associés à Rome sont répétés encore et encore. Il est de « grande conséquence » de comprendre le « temps » associé à Rome, car c’est ce qui révèle Rome comme le sujet qui établit la vision. À sept reprises, les mille deux cent soixante années de la domination papale sont mentionnées directement dans Daniel et l’Apocalypse.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Ataongea maneno makuu dhidi ya Aliye juu sana, naye atawatesa watakatifu wa Aliye juu sana, na atadhani kubadili nyakati na sheria; nao watatiwa mkononi mwake hata wakati mmoja na nyakati mbili na nusu wakati. Danieli 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Og jeg hørte mannen kledd i lin, han som var over elvens vann; da han løftet sin høyre hånd og sin venstre hånd opp mot himmelen og svor ved ham som lever i all evighet, at det skal være for en tid, tider og en halv tid; og når han har fullført å knuse det hellige folks makt, da skal alle disse ting være fullendt. Daniel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Mais exclue le parvis qui est hors du temple, et ne le mesure point ; car il a été donné aux nations ; et elles fouleront aux pieds la ville sainte pendant quarante-deux mois. Apocalypse 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

我必賜能力給我那兩個見證人，他們要穿著麻衣，說預言一千二百六十天。啟示錄 11:3

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na taŋɔli o dii bo suga ni, siɛla ka Wina’am ma’a a yela o nɛ, ka ba tumi diis o anina daa tusir yenni la a piiga ayi’ ni pis tanu. Revelation 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Na mwasi apesamaki mapapu mibale ya mpongo monene, mpo ete apumbwa na esobe, na esika na ye, epai azali koleisama mpo na ntango moko, mpe bantango, mpe ndambo ya ntango, mosika na elongi ya nyoka. Emoniseli 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Et on lui donna une bouche qui proférait de grandes choses et des blasphèmes; et il lui fut donné le pouvoir d’agir pendant quarante-deux mois. Apocalypse 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ces sept références directes présentent diverses caractéristiques prophétiques particulières de Rome. C’est dans ces passages que Rome est révélée. Sœur White ajoute que ces périodes sont aussi représentées comme « trois ans et demi ou 1260 jours ». Vous ne trouvez dans la Bible ni « trois ans et demi » ni « mille deux cent soixante jours ». Sœur White ne fait qu’appliquer en conséquence le calcul des sept références.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

n chapitre 13 (versets 1–10), il est décrit une autre bête, « semblable à un léopard », à laquelle le dragon donna « sa puissance, et son trône, et une grande autorité ». Ce symbole, comme la plupart des protestants l’ont cru, représente la papauté, qui succéda à la puissance, au siège et à l’autorité autrefois détenus par l’ancien empire romain. Au sujet de la bête semblable à un léopard, il est déclaré : « Il lui fut donné une bouche qui proférait de grandes choses et des blasphèmes…. Et elle ouvrit sa bouche pour proférer des blasphèmes contre Dieu, pour blasphémer Son nom, et Son tabernacle, et ceux qui habitent dans le ciel. Et il lui fut donné de faire la guerre aux saints, et de les vaincre ; et pouvoir lui fut donné sur toute tribu, et langue, et nation. » Cette prophétie, qui est presque identique à la description de la petite corne de Daniel 7, désigne sans aucun doute la papauté.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

«Զօրություն տրվեց նրան՝ շարունակելու քառասուն և երկու ամիս»։ Եվ, ասում է մարգարեն, «տեսա նրա գլուխներից մեկը՝ իբրև մահացու վիրավորված»։ Եվ դարձյալ. «Ով գերության է տանում, ինքը պիտի գնա գերության. ով սրով սպանում է, ինքը պիտի սրով սպանվի»։ Քառասուն և երկու ամիսը նույնն են, ինչ «ժամանակ, ժամանակներ և կես ժամանակը»՝ երեք ու կես տարին, կամ Դանիել 7-ի 1260 օրերը, այն ժամանակահատվածը, որի ընթացքում պապական իշխանությունը պիտի ճնշեր Աստծո ժողովրդին։ Այս ժամանակաշրջանը, ինչպես ասված է նախորդ գլուխներում, սկսվեց պապության գերիշխանությամբ՝ մ.թ. 538 թվականին, և ավարտվեց 1798 թվականին։ Այդ ժամանակ պապը գերեվարվեց ֆրանսիական բանակի կողմից, պապական իշխանությունը ստացավ իր մահացու վերքը, և կատարվեց մարգարեությունը. «Ով գերության է տանում, ինքը պիտի գնա գերության»։ The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

ដោយសិទ្ធិអំណាចដែលបានទទួលការបំផុសគំនិត ក្នុងការចាត់ទុករយៈពេលបីឆ្នាំកន្លះផងដែរ​ថាជា «ពេលវេលា» ដែល «បង្ហាញ» ក្រុងរ៉ូម នោះ ឯកសារយោងព្រះគម្ពីរផ្សេងៗទៀតអំពីក្រុងរ៉ូមក៏លេចចេញមកដែរ។

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Lakini nawaambia kweli, kulikuwa na wajane wengi katika Israeli siku za Eliya, mbingu zilipofungwa kwa muda wa miaka mitatu na miezi sita, wakati njaa kuu ilipokuwa katika nchi yote. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Les trois ans et demi d’Élie relient cette période à Jézabel, qui est le symbole de la Rome papale dans l’Église de Thyatire.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Men mwen gen kèk bagay kont ou, paske ou kite fanm sa a, Jezabèl, ki rele tèt li pwofetès, anseye epi sedwi sèvitè m yo pou yo fè fònikasyon, epi pou yo manje bagay yo te ofri bay zidòl. E mwen te ba li tan pou l repanti de fònikasyon li; men li pa t repanti. Revelasyon 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Le « temps » accordé à la quatrième Église, représentée par Jézabel, est aussi un « espace ».

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

إيلياسُ كانَ إنسانًا تحتَ الآلامِ مثلَنا، وقد صلّى صلاةً أن لا تمطرَ، فلم تُمطرْ على الأرضِ ثلاثَ سنينَ وستةَ أشهرٍ. يعقوب 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Faallessuun Sister White angginermiuk qaammatit arfineq-marluk sinnerlugit marluk ullut tuusintit ataatsip marluk hundredillu pingasut arfinillillu qulingiluat assigigaat, piffissaq taanna “ullut taakku” oqaatigai, Kristusip innersuussutigisai.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

Ceux des périodes mentionnées ici — « quarante-deux mois » et « mille deux cent soixante jours » — sont identiques, représentant l’une et l’autre le temps durant lequel l’Église du Christ devait souffrir l’oppression de Rome. Les 1260 années de suprématie papale commencèrent en l’an 538 de notre ère et devaient, par conséquent, prendre fin en 1798. À cette époque, une armée française entra dans Rome et fit du pape un prisonnier, et il mourut en exil. Bien qu’un nouveau pape ait été élu peu après, la hiérarchie papale n’a jamais depuis lors été en mesure d’exercer le pouvoir qu’elle possédait auparavant.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“La persécution de l’Église ne se poursuivit pas durant toute la période des 1260 années. Dieu, dans sa miséricorde envers Son peuple, abrégea le temps de leur épreuve ardente. En annonçant la « grande tribulation » qui devait s’abattre sur l’Église, le Sauveur dit : « Et, si ces jours n’étaient abrégés, aucune chair ne serait sauvée ; mais, à cause des élus, ces jours seront abrégés. » Matthieu 24:22. Par l’influence de la Réforme, la persécution prit fin avant 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Christ et Sœur White identifient l’expression « ces jours-là » comme étant le « temps » qui désigne Rome papale. Lorsque Daniel parle de la persécution qui suivit l’établissement de la papauté sur le trône de la terre au verset trente et un du chapitre onze, il désigne ce temps de persécution comme durant « de nombreux jours ».

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

手臂必站在他那一方，污秽那保障的圣所，除掉常献的燔祭，并设立那行毁坏可憎之物。作恶违背圣约的人，他必用谄媚败坏；惟独认识自己上帝的民必刚强行事。民间有智慧的人必训诲多人；然而他们多日必倒在刀下，或被火烧，或被掳掠，或被抢夺。Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

ਰੋਮ ਉਸ ਭਵਿੱਖਬਾਣੀ ਸਮੇਂ ਦੇ ਸੰਬੰਧ ਵਿੱਚ ਪ੍ਰਗਟ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਜੋ ਇਸ ਨਾਲ ਜੁੜਿਆ ਹੋਇਆ ਹੈ; ਇਸੀ ਲਈ ਪੌਲੁਸ ਕਹਿੰਦਾ ਹੈ ਕਿ ਪਾਪ ਦਾ ਮਨੁੱਖ “ਆਪਣੇ ਸਮੇਂ ਵਿੱਚ” ਪ੍ਰਗਟ ਕੀਤਾ ਜਾਵੇਗਾ। ਇਹ ਤੱਥ ਕਿ ਰੋਮ ਉਸ ਦਰਸ਼ਨ ਨੂੰ ਸਥਾਪਿਤ ਕਰਦਾ ਹੈ, ਜਿਸ ਨੂੰ ਜੇ ਅਸੀਂ ਨਾ ਜਾਣੀਏ ਤਾਂ ਅਸੀਂ ਨਾਸ ਹੋ ਜਾਂਦੇ ਹਾਂ, ਇਹ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਉਹ ਭਵਿੱਖਬਾਣੀ ਸਮਾਂ ਇੰਨੀ ਵਾਰ ਅਤੇ ਇੰਨੇ ਅਨੇਕ ਢੰਗਾਂ ਨਾਲ ਕਿਉਂ ਦਰਸਾਇਆ ਗਿਆ ਹੈ; ਕਿਉਂਕਿ ਪਰਮੇਸ਼ੁਰ “ਉਹ ਗੱਲਾਂ ਦੁਹਰਾਉਂਦਾ ਨਹੀਂ ਜੋ ਕਿਸੇ ਵੱਡੇ ਮਹੱਤਵ ਦੀਆਂ ਨਾ ਹੋਣ।” ਪਿਛਲੀਆਂ ਆਯਤਾਂ ਵਿੱਚ ਉਸ ਸਮੇਂ ਦੇ ਅਵਧੀ ਦੇ ਅੰਤ ਨੂੰ ਵੀ ਚਿੰਨ੍ਹਿਤ ਕੀਤਾ ਗਿਆ ਹੈ।

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

And those who have understanding among the people shall instruct many; yet they shall fall by sword and by flame, by captivity and by plunder, for many days. Now when they fall, they shall be helped with a little help; but many shall join themselves to them with flatteries. And some of those of understanding shall fall, to test them, and to purge, and to make them white, even to the time of the end; because it is yet for the appointed time. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“समयको अन्त” “अझै पनि नियुक्त गरिएको समयका लागि हो।” हिब्रू शब्द “appointed” भनेको “moed” हो, र यसको अर्थ निश्चित समय वा नियुक्ति हो। दानिय्येलको पुस्तकमा “नियुक्त समय” को भविष्यसूचक सान्दर्भिकता र महत्त्व, यसलाई कति पटक उल्लेख गरिएको छ भन्ने कुराबाट चिनिन्छ। यदि कोही छन् भने पनि, अत्यन्त थोरै लाओदिकीया एडभेन्टिस्टहरूले 1989 “समयको अन्त” थियो भन्ने कुरा चिन्छन्, र त्यसकारण 1989 एक नियुक्त समय थियो। त्यो परमेश्वरद्वारा तोकिएको एक नियुक्ति थियो, जब उहाँले एक लाख चौवालीस हजारको आन्दोलनका लागि ज्ञानको मोहोर खोल्नुहुनेथियो। यस कारण, दानिय्येलको पुस्तकले “नियुक्त समय” ले “समयको अन्त” को आगमनलाई चिह्नित गर्दछ भन्ने तथ्यका साक्षीहरू प्रदान गर्दछ। दानिय्येल आठमा, यो भविष्यसूचक प्रतीक प्रस्तुत गरिएको छ।

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Et j’entendis une voix d’homme entre les rives de l’Ulaï; elle appela et dit: Gabriel, fais comprendre à cet homme la vision. Il vint alors près du lieu où je me tenais; et, lorsqu’il s’approcha, je fus saisi de frayeur, et je tombai sur ma face; mais il me dit: Comprends, fils d’homme; car la vision concerne le temps de la fin. Comme il me parlait, je tombai dans un profond sommeil, la face contre terre; mais il me toucha, et me mit debout à la place où je me tenais. Et il dit: Voici, je te ferai connaître ce qui arrivera au dernier temps de l’indignation; car la fin sera au temps marqué. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Sicut in capite undecimo, vocabulum «finis», in locutione «tempus finis» in his versibus, aliud est vocabulum Hebraicum quam illud quod redditur «statutum». Tempus finis repraesentat spatium temporis quod incipit tempore statuto. «Tempus statutum» (moed) est statutio, et tempus finis (verbum Hebraicum «gets») est spatium temporis, quod tempore statuto initium capit. Illud est «tempus» quod Romam manifestat, et illud «tempus» tanti momenti est ut finis illius spatii temporis, atque spatium quod finem illius temporis sequitur, pluribus testibus repraesententur. In versu vigesimo quarto capitis undecimi Danielis, Roma pagana designatur ut mundum per «tempus» regat.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Un « temps » symbolique est de trois cent soixante ans, car il y a trois cent soixante jours dans une année biblique. La Rome païenne régna pendant « un temps », et la Rome papale régna pendant « un temps, des temps et la moitié d’un temps ». La Rome moderne règne pendant « une heure » symbolique, ou pendant « quarante-deux mois » symboliques. Il n’y a pas de temps prophétique après 1844 ; ainsi, « l’heure » et les « quarante-deux mois » désignent la période allant de la loi dominicale imminente jusqu’à la clôture du temps de grâce de l’humanité. Mais la Rome païenne domina souverainement depuis la bataille d’Actium en 31 av. J.-C. jusqu’au moment où Constantin transféra la capitale de l’empire à Constantinople en l’an 330. Nous savons que les versets suivants parlent de la Rome païenne, car le Christ y est représenté comme le « prince de l’alliance » qui « sera brisé » lorsqu’Il fut crucifié. La puissance qui régnait alors était la Rome païenne ; ainsi, les versets que nous allons maintenant examiner identifient la Rome païenne.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

और उसके स्थान में एक तुच्छ मनुष्य उठ खड़ा होगा, जिसे वे राज्य का सम्मान न देंगे; परन्तु वह शान्तिपूर्वक आएगा और चिकनी-चुपड़ी बातों के द्वारा राज्य प्राप्त कर लेगा। और बाढ़ की सेनाओं के समान वे उसके सामने से बहा दिए जाएँगे और तोड़ डाले जाएँगे; हाँ, वाचा का प्रधान भी। और उसके साथ सन्धि किए जाने के बाद वह छल से काम करेगा; क्योंकि वह चढ़ आएगा और थोड़े से लोगों के साथ बलवन्त हो जाएगा। वह शान्तिपूर्वक प्रान्त के सबसे समृद्ध स्थानों पर भी प्रवेश करेगा; और वह ऐसा करेगा, जो न उसके पितरों ने किया, न उसके पितरों के पितरों ने; वह उनके बीच लूट, माल और धन बाँट देगा; हाँ, वह कुछ समय तक गढ़ों के विरुद्ध अपनी युक्तियाँ रचेगा। दानिय्येल 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Байттың соңғы тіркесіндегі “қарсы” деген сөз шын мәнінде “-дан, -ден” дегенді білдіреді, және аят пұтқа табынушы Рим өзінің тірегінен (Рим қаласынан) үш жүз алпыс жыл бойы билік жүргізетінін (өз айла-амалдарын жоспарлайтынын) айтып тұр.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘VERS 24. Il entrera paisiblement jusque dans les lieux les plus fertiles de la province; et il fera ce que n’ont fait ni ses pères ni les pères de ses pères; il distribuera parmi eux le butin, les dépouilles et les richesses; oui, il formera ses desseins contre les forteresses, et cela pour un temps.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“Ƙa’idar da al’ummai suka saba bi, kafin zamanin Roma, wajen mallakar larduna masu daraja da ƙasa mai yalwa, ita ce ta yaƙi da cin nasara. Yanzu kuwa Roma za ta yi abin da ba ubanni ko ubannin ubanni suka taɓa yi ba; wato, ta karɓi waɗannan ƙarin mallake-mallake ta hanyar zaman lafiya. Sai aka fara wannan al’ada, wadda ba a taɓa jin irinta ba a da, ta sarakuna suna barin mulkokinsu ga Romawa ta hanyar wasiyya. Ta haka Roma ta mallaki manyan larduna.”

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Na wale ambao kwa namna hiyo waliingia chini ya utawala wa Roma walipata faida isiyo ndogo kutokana nao. Walitendewa kwa wema na upole. Ilikuwa kana kwamba mawindo na nyara ziligawanywa miongoni mwao. Walilindwa dhidi ya adui zao, nao wakastarehe katika amani na usalama chini ya ulinzi wa mamlaka ya Kirumi.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

«Қақ айояти мазкурнинг сўнгги қисмига, епископ Ньютон истеҳкомларга қарши эмас, балки истеҳкомлардан туриб башоратли тадбирларни олдиндан кўриш маъносини беради. Римликлар буни етти тепалик шаҳрининг қудратли қалъасидан туриб амалга оширдилар. “Ҳатто бир вақтгача;” шубҳасиз, башоратли бир вақт, яъни 360 йил. Бу йиллар қайси нуқтадан бошлаб ҳисобланиши керак? Эҳтимол, кейинги оятда назарга келтирилган воқеадан.»

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

«ԱՅԱՏ 25. Եվ նա պիտի գրգռի իր զորությունն ու իր քաջությունը հարավի թագավորի դեմ՝ մեծ զորքով. և հարավի թագավորը պիտի գրգռվի պատերազմի՝ չափազանց մեծ և հզոր զորքով. բայց նա չի կանգնի, որովհետև նրա դեմ նենգ հնարքներ պիտի նյութեն»։

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

«Mit den Versen 23 und 24 werden wir von dem Bündnis zwischen den Juden und den Römern im Jahre 161 v. Chr. zu jener Zeit herabgeführt, da Rom die Weltherrschaft erlangt hatte. Der nun vor uns liegende Vers führt einen kraftvollen Feldzug gegen den König des Südens, Ägypten, vor Augen sowie das Stattfinden einer bemerkenswerten Schlacht zwischen großen und mächtigen Heeren. Haben sich derartige Ereignisse um diese Zeit in der Geschichte Roms zugetragen?—Sie haben es. Der Krieg war der Krieg zwischen Ägypten und Rom; und die Schlacht war die Schlacht bei Actium. Werfen wir einen kurzen Blick auf die Umstände, die zu diesem Konflikt führten.» Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Mu masesengurakuvugwa hakurikiraho, Daniyeli yongeye kuvuga igihe cyagenwe n’iherezo.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Naloka hanetsika ny heriny sy ny fahasahiany hanohitra ny mpanjakan’ny atsimo izy amin’ny tafika lehibe; ary ny mpanjakan’ny atsimo kosa dia hifoha hiady amin’ny tafika lehibe tokoa sady mahery; nefa tsy hahatohitra izy, fa hamolavola tetika hamelezana azy ireo. Eny, izay mihinana amin’ny anjara haniny no handringana azy, ary ny tafiny dia handrava toy ny safo-drano; ary maro no ho lavo voavono. Ary ny fon’izy roa lahy, dia ireo mpanjaka ireo, dia hikasa hanao ratsy, ary hiteny lainga eo amin’ny latabatra iray; nefa tsy hahomby izany, fa mbola amin’ny fotoana voatendry ihany no hahataperan’ny zavatra. Dia hiverina any amin’ny taniny izy mitondra harena be; ary ny fony dia hanohitra ny fanekena masina; ary hanao zavatra mahery izy, dia hiverina any amin’ny taniny indray. Amin’ny fotoana voatendry dia hiverina izy ka ho avy ho any atsimo; nefa tsy ho tahaka ny teo aloha izany, na tahaka ny any aoriana. Daniela 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Surah ya nɛmam etɔ so awotwe no mu no, Gabriel kyerɛɛ mu sɛ “chazon,” anisoadehu a ɛfa mfe mpem abien ahanum ne aduonu ho no, bɛba n’awiei wɔ bere a wɔahyɛ no, na ɛno akyi no bere a “awiei bere” gyina hɔ ma no bɛhyɛ ase. Wɔ asɛm yi mu no, bere a wɔahyɛ no ne mfe ahasa ne aduosia no awiei a Roma abosonsomfo bedi wiase so tumi kɛse mu. Wɔ asɛm yi mu no, “awiei bere” biara nni hɔ, efisɛ na biribiara nni hɔ a wɔasɔw ano a na ɛsɛ sɛ wobue ano wɔ abakɔsɛm bere no awiei.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Na mokapo ya mwambe ya Daniele, emoniseli ya “nsuka ya suka” ya nkanda, oyo ezalaki mibu nkóto mibale na nkama mitano mpe tuku mibale, oyo esilaki na ntango moko na mibu nkóto mibale na nkama misato, ekangamaki mpo na “ntango ya nsuka”; mpamba te na 1844, oyo ezalaki ntango etyamaki mpo na bimoniseli nyonso mibale, pole ya anzelu ya misato efungwamaki. Na Daniele zomi na moko, molongo ya ntuku misato kino ntuku misato na motoba, na nsuka ya “nkanda ya liboso” na 1798, esengelaki kozala eleko moko oyo elakisamaki lokola “ntango ya nsuka,” tango pole ya anzelu ya liboso efungwamaki. Yango wana, esakweli ya ntango oyo etali Rome ya bapakano ezalaki na ntango ya nsuka te, kasi kaka na ntango oyo etyamaki, oyo emonisaki ntango mibu nkama misato na tuku motoba esukaki; kasi ntango oyo etyamaki na 1798, mpe ntango oyo etyamaki na 1844, nyonso mibale efungolaki nsango moko oyo esengelaki kososolama na eleko oyo elakisami lokola “ntango ya nsuka”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rom wird so offenbart, wie es innerhalb seiner prophetischen Zeit prophetisch dargestellt ist. „Eine Zeit und Zeiten und eine halbe Zeit“, „zweiundvierzig Monate“, „tausendzweihundertsechzig Tage“ und „dreieinhalb Jahre“ sind einige der verschiedenen Symbole, die den Zeitraum darstellen, in dem das Papsttum während des finsteren Mittelalters herrschte. Der Zeitraum, der die Bewegung der Milleriten mit der Bewegung der einhundertvierundvierzigtausend verbindet, beträgt einhundertsechsundzwanzig Jahre. Einhundertsechsundzwanzig ist ebenfalls ein Symbol für tausendzweihundertsechzig Tage, denn es ist ein Zehntel dieser Zahl. Die einhundertsechsundzwanzig Jahre von der Rebellion des Jahres 1863 bis zu der bestimmten Zeit im Jahr 1989 kennzeichnen 1989 als Gottes festgesetzten Termin mit Seinem Volk der letzten Tage.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“Comment devons-nous sonder les Écritures? Devons-nous enfoncer, l’un après l’autre, les pieux de notre doctrine, puis chercher à faire concorder toute l’Écriture avec nos opinions arrêtées, ou bien devons-nous apporter nos idées et nos vues aux Écritures, et mesurer nos théories de tous côtés à l’aune des Écritures de vérité? Beaucoup de ceux qui lisent la Bible et même l’enseignent ne comprennent pas la précieuse vérité qu’ils enseignent ou étudient. Les hommes entretiennent des erreurs, alors que la vérité est clairement tracée; et s’ils voulaient seulement soumettre leurs doctrines à la parole de Dieu, au lieu de lire la parole de Dieu à la lumière de leurs doctrines pour prouver la justesse de leurs idées, ils ne marcheraient pas dans les ténèbres et l’aveuglement, ni ne nourriraient l’erreur. Beaucoup donnent aux paroles de l’Écriture un sens qui convient à leurs propres opinions, et ils s’égarent eux-mêmes et trompent les autres par leurs fausses interprétations de la parole de Dieu. Lorsque nous entreprenons l’étude de la parole de Dieu, nous devons le faire avec des cœurs humbles. Tout égoïsme, tout amour de l’originalité, doit être mis de côté. Les opinions longtemps chéries ne doivent pas être regardées comme infaillibles. Ce fut le refus des Juifs d’abandonner leurs traditions établies de longue date qui causa leur ruine. Ils étaient déterminés à ne voir aucune faille dans leurs propres opinions ni dans leurs explications des Écritures; mais, quelque longtemps que des hommes aient entretenu certaines vues, si elles ne sont pas clairement soutenues par la parole écrite, elles doivent être rejetées.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“Ceux qui désirent sincèrement la vérité ne répugneront pas à soumettre leurs positions à l’examen et à la critique, et ne s’irriteront pas si l’on contredit leurs opinions et leurs idées. Tel était l’esprit entretenu parmi nous il y a quarante ans. Nous nous réunissions avec l’âme chargée, priant afin que nous fussions unis dans la foi et dans la doctrine; car nous savions que le Christ n’est pas divisé. Un point après l’autre était pris comme objet d’investigation. Une gravité solennelle caractérisait ces conseils d’examen. Les Écritures étaient ouvertes avec un sentiment de crainte révérencieuse. Souvent nous jeûnions, afin d’être mieux préparés à comprendre la vérité. Après une prière fervente, si un point n’était pas compris, il était discuté, et chacun exprimait librement son opinion; puis nous nous inclinions de nouveau dans la prière, et d’ardentes supplications montaient vers le ciel afin que Dieu nous aidât à voir d’un même œil, pour que nous fussions un, comme le Christ et le Père sont un. Bien des larmes furent versées. Si un frère reprenait un autre à cause de sa lenteur de compréhension, parce qu’il ne saisissait pas un passage comme lui-même le comprenait, celui qui avait été repris prenait ensuite son frère par la main et disait: ‘N’attristons pas le Saint-Esprit de Dieu. Jésus est avec nous; conservons un esprit humble et docile;’ et le frère auquel on s’adressait disait: ‘Pardonne-moi, frère, je t’ai fait tort.’ Alors nous nous agenouillions de nouveau pour un autre moment de prière. Nous passions ainsi de nombreuses heures. En général, nous n’étudiions pas ensemble plus de quatre heures à la fois; toutefois, il arrivait parfois que la nuit entière se passât en un solennel examen des Écritures, afin que nous comprissions la vérité pour notre temps. En certaines occasions, l’Esprit de Dieu venait sur moi, et des passages difficiles devenaient clairs par le moyen désigné de Dieu; alors régnait une parfaite harmonie. Nous étions tous d’une même pensée et d’un même Esprit.

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Waxnu si daacadnimo iyo dadaal weyn leh u doonnay inaan Qorniinka lagu qalloocin si uu ugu habboonaado ra’yiga nin kasta. Waxaannu ku dadaalnay inaan kala duwanaanshahayaga ka dhigno mid sida ugu yar suurtogalka ah ah, annagoo aan ku dheeraan qodobbada muhiimaddoodu yar tahay ee ay ka jireen aragtiyo kala duwan. Laakiin culayska saarnaa naf kasta wuxuu ahaa in walaalaha dhexdooda lagu abuuro xaalad ka jawaabi karta ducadii Masiixa ee ahayd in xertiisu ay mid noqdaan sida isaga iyo Aabbuhu mid u yihiin. Mararka qaarkood hal ama laba ka mid ah walaalaha ayaa si madax-adayg ah isugu taagi jiray aragtida la soo bandhigay, oo waxay muujin jireen dareennada dabiiciga ah ee qalbiga; laakiin marka dabcigaas oo kale soo muuqdo, waxaannu hakinnay baadhitaannadayadii oo shirkeenna dib u dhignay, si mid kasta uu fursad ugu helo inuu Ilaah baryo, iyo isaga oo aan kuwa kale la hadlin, inuu barto qodobka lagu kala duwanaa, isagoo iftiin ka codsanaya samada. Annagoo muujinayna saaxiibtinnimo ayaannu kala tagi jirnay, si aan haddana mar kale isugu nimaadno sida ugu dhakhsaha badan ee suurtogalka ah baadhitaan dheeraad ah aawadiis. Mararka qaarkood xoogga Ilaah ayaa si muuqata noogu soo degi jiray, oo markii iftiin cad muujiyo qodobbada runta, waxaannu wada ooyi jirnay oo wada farxi jirnay. Ciise waan jeclayn; innaguna midba midka kale waan jeclayn.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

«У ті дні Бог діяв для нас, і істина була дорогоцінною для наших душ. Необхідно, щоб наша єдність сьогодні була такого характеру, який витримає випробування скорботою. Тут ми перебуваємо в школі Вчителя, щоб бути навченими для школи вишньої. Ми повинні навчитися зносити розчарування по-христоподібному, і урок, що його навчає це, матиме для нас велике значення.

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

« Nous avons beaucoup de leçons à apprendre, et beaucoup, beaucoup à désapprendre. Dieu et le ciel seuls sont infaillibles. Ceux qui pensent qu’ils n’auront jamais à abandonner une opinion chérie, qu’ils n’auront jamais occasion de changer d’avis, seront déçus. Tant que nous nous attacherons à nos propres idées et opinions avec une persistance déterminée, nous ne pourrons avoir l’unité pour laquelle Christ a prié. » Review and Herald, 26 juillet 1892.