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:

Wòm tabli vizyon an, epi Wòm revele nan “tan” pa li a. Sa a se yon deklarasyon Sè White fè kote li di sa ki ta dwe konprann kòm yon bagay evidan:

“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.

«Le livre de l’Apocalypse est un livre scellé, mais c’est aussi un livre ouvert. Il rapporte des événements merveilleux qui doivent se produire dans les derniers jours de l’histoire de cette terre. Les enseignements de ce livre sont précis, non mystiques ni inintelligibles. On y reprend la même ligne prophétique que dans Daniel. Certaines prophéties, Dieu les a répétées, montrant ainsi qu’il faut leur accorder de l’importance. Le Seigneur ne répète pas des choses qui sont sans grande conséquence.» Manuscript Releases, vol. 9, p. 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.

“Seyè a pa repete bagay ki pa gen gwo enpòtans,” epi “tan” ki asosye ak Wòm yo repete ankò e ankò. Li gen “gwo enpòtans” pou konprann “tan” ki asosye ak Wòm nan, paske se sa ki revele Wòm kòm sijè ki tabli vizyon an. Sèt fwa, mil desan swasant ane dominasyon papal la mansyone dirèkteman nan Danyèl ak Revelasyon.

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.

Epi li pral pale gwo pawòl kont Trèwo a, li pral fatige sen Trèwo yo, epi li pral panse pou chanje tan ak lwa yo; epi yo pral lage nan men li jouk yon tan, ak tan, ak mwatye yon tan. Danyèl 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.

Epi mwen tande nonm ki te abiye ak twal fin blan an, ki te kanpe anlè dlo larivyè a, lè li leve men dwat li ak men goch li vè syèl la, epi li fè sèman pa li menm ki viv pou tout tan, sa pral dire pou yon tan, de tan, ak mwatye yon tan; epi lè li fin akonpli gaye pouvwa pèp ki sen an, tout bagay sa yo va fini. 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.

Men kite lakou ki deyò tanp lan deyò, epi pa mezire l; paske li bay lòt nasyon yo; e y ap foule vil ki sen an anba pye pandan karannnde mwa. Revelasyon 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.

M'ap bay de temwen mwen yo pouvwa, e yo pral pwofetize pandan mil de san swasant jou, abiye ak sak. Revelasyon 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.

Epi fanm nan kouri al nan dezè a, kote li gen yon plas Bondye te prepare pou li, pou yo nouri li la pandan mil desan swasant jou. Revelasyon 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.

Epi fanm nan yo te bay de zèl yon gwo malfini, pou l te ka vole ale nan dezè a, nan plas pa li, kote yo nouri li pandan yon tan, ak tan, ak mwatye yon tan, lwen devan sèpan an. Revelasyon 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.

Yo te ba li yon bouch pou l pale gwo bagay ak blasfèm; epi yo te ba li pouvwa pou l kontinye pandan karantde mwa. Revelasyon 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.

Sèt referans dirèk sa yo prezante diferan karakteristik pwofetik espesifik konsènan Wòm. Se nan pasaj sa yo Wòm revele. Sè White ajoute tou ke peryòd sa yo reprezante kòm “twa ane edmi oswa 1260 jou.” Ou pa jwenn ni “twa ane edmi” ni “mil desan swasant jou” nan Bib la. Sè White senpleman ap aplike kalkil sèt referans yo an konsekans.

“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.

“Nan chapit 13 (vèsè 1–10) yo dekri yon lòt bèt, ‘ki te tankou yon leyopa,’ bèt la dragon an te bay ‘pwisans li, ak twòn li, ak gran otorite li.’ Senbòl sa a, jan pifò Pwotestan yo te kwè, reprezante papote a, ki te pran pouvwa a, twòn nan, ak otorite ansyen anpi women an te konn genyen. Konsènan bèt ki tankou leyopa a, yo deklare: ‘Yo te ba li yon bouch k ap pale gwo bagay ak blasfèm…. Epi li louvri bouch li nan blasfèm kont Bondye, pou l blasfeme non Li, ak tabènak Li, ak moun ki rete nan syèl la. Epi yo te ba li pou l fè lagè ak sen yo, e pou l venk yo: epi yo te ba li pouvwa sou tout fanmi, ak lang, ak nasyon.’ Pwofesi sa a, ki prèske menm ak deskripsyon ti kòn nan nan Danyèl 7 la, san okenn dout lonje dwèt sou papote a.”

“‘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.

“‘Yo te ba li pouvwa pou l kontinye pandan karantde mwa.’ Epi, pwofèt la di: ‘Mwen te wè youn nan tèt li yo tankou yo te blese l rive jis nan lanmò.’ Epi ankò: ‘Moun ki mennen lòt moun ann kaptivite, li menm va ale ann kaptivite; moun ki touye ak nepe, fòk yo touye l ak nepe.’ Karantde mwa yo se menm bagay ak ‘yon tan, de tan, ak mwatye yon tan,’ twa zan edmi, oswa 1260 jou, nan Danyèl 7 la—tan pandan pouvwa papal la te dwe oprime pèp Bondye a. Peryòd sa a, jan sa te endike nan chapit ki vin anvan yo, te kòmanse avèk sipremasi papote a, an 538 aprè Jezikri, epi li te fini an 1798. Lè sa a, lame fransè a te mennen pap la ann kaptivite, pouvwa papal la te resevwa blesi mòtèl li a, epi pwofesi a te akonpli: ‘Moun ki mennen lòt moun ann kaptivite, li menm va ale ann kaptivite.’” 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.

Avèk otorite enspire a pou konsidere tou twazan edmi kòm “tan” ki “revele” Wòm, lòt referans biblik konsènan Wòm parèt.

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.

Men, an verite, m ap di nou, te gen anpil vèv ann Izrayèl nan jou Eli, lè syèl la te fèmen pandan twa zan ak sis mwa, lè te gen yon gwo grangou sou tout peyi a. Lik 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.

Twa zan edmi Éli a, lye tan an ak Jézabèl, ki senbòl Wòm papal la nan legliz Tiyatir la.

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 pwofètès, anseye epi sedui sèvitè m yo pou yo fè fònikasyon, epi pou yo manje sa yo te ofri bay zidòl. Epi mwen te ba li tan pou li 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.”

“Tan” yo te bay katriyèm legliz la, ki reprezante pa Jezabèl, se tou yon “espas.”

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.

Élie te yon moun ki te gen menm santiman ak nou; epi li te lapriyè avèk anpil fervè pou lapli pa tonbe; e lapli pa t tonbe sou tè a pandan twa ane ak sis mwa. Jak 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.

Nan kòmante sou karann-de mwa yo kòm menm bagay ak mil de san swasant jou yo, Sè White idantifye peryòd la kòm “jou sa yo,” ke Kris te mansyone.

“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.

Peryòd yo mansyone isit la yo—“karantde mwa,” ak “mil desan swasanndis jou”—se menm peryòd la; yo toude reprezante tan pandan ki legliz Kris la te gen pou soufri opresyon anba men Wòm. Mil desan swasant ane sipremasi papal la te kòmanse nan A.D. 538, e konsa yo t ap rive nan bout yo an 1798. Nan epòk sa a, yon lame fransè te antre Wòm, li te fè pap la prizonye, epi li te mouri an egzil. Malgre yo te eli yon nouvo pap tousuit apre sa, yerachi papal la pa janm, depi lè sa a, kapab egzèse pouvwa li te posede anvan an.

“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.

“Pèsekisyon legliz la pa t kontinye pandan tout peryòd 1260 ane yo. Bondye, nan mizèrikòd li anvè pèp li a, te vin kout tan eprèv dife yo t ap sibi a. Lè Sovè a t ap anonse davans ‘gwo tribilasyon’ ki t ap tonbe sou legliz la, li te di: ‘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. Pa mwayen enfliyans Refòm lan, yo te mete fen nan pèsekisyon an anvan 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.”

Kris la ak Sè White idantifye ekspresyon “jou sa yo” kòm “tan” an, ki idantifye Wòm papal la. Lè Dànyèl pale de pèsekisyon ki te swiv etablisman pap la sou twòn tè a nan vèsè trant-yon nan chapit onz la, li pale de tan pèsekisyon sa a kòm “anpil jou.”

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.

Epi yon fòs ame pral leve pou li, e yo pral pwofane tanp fòs la, yo pral retire sakrifis tout tan an, epi yo pral mete bagay abominab ki fè dezolasyon an. E moun ki aji mechan kont alyans lan, li pral kòwonp yo pa mwayen flatri; men pèp la ki konnen Bondye yo a pral rete fèm, epi yo pral fè gwo aksyon. E sila yo ki gen konprann nan mitan pèp la pral enstwi anpil moun; men yo menm yo pral tonbe pa nepe, pa dife, pa kaptivite, ak pa piyaj, pandan anpil jou. Danyèl 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.

Wòm revele an koneksyon ak tan pwofetik ki asosye avèk li; se poutèt sa Pòl di nonm peche a pral revele nan “tan pa li”. Lefèt ke Wòm tabli vizyon an, vizyon sa a san nou pa konnen li nou peri, idantifye poukisa tan pwofetik sa a reprezante si souvan, e nan anpil fason, paske Bondye “pa repete bagay ki pa gen gwo enpòtans.” Nan vèsè ki vini anvan yo, fen peryòd tan an make tou.

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.

E moun ki gen konprann nan mitan pèp la va enstwi anpil moun; men yo va tonbe anba nepe, ak nan flanm dife, nan kaptivite, ak anba piyaj, pandan anpil jou. Kounye a, lè yo va tonbe, yo va resevwa yon ti sekou; men anpil moun va mete tèt yo ansanm avèk yo avèk flatri. E kèk nan moun ki gen konprann yo va tonbe, pou yo ka pase yo anba eprèv, pou yo ka pirifye yo, epi pou yo ka fè yo vin blan, jis rive nan tan lafen an; paske sa toujou rete pou yon tan ki fikse. Danyèl 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.

“tan nan fen an” “rete toujou pou yon tan fikse.” Mo ebre yo tradui “fikse” a se “moed,” e li vle di yon tan detèmine oswa yon randevou. Enpòtans ak valè pwofetik “tan fikse” a nan liv Danyèl la parèt nan fason yo fè referans ak li souvan. Trè kèk Advantis Laodise, si genyen menm, rekonèt ke 1989 te yon “tan nan fen an,” e poutèt sa 1989 te yon tan fikse. Se te yon randevou Bondye te pran, lè Li t ap louvri sele konesans lan pou mouvman san karant-kat mil yo. Se poutèt sa, liv Danyèl la bay temwen sou lefèt ke “tan fikse” a make rive “tan nan fen an”. Nan Danyèl uit, senbòl pwofetik sa a prezante.

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.

Epi mwen tande yon vwa moun ant de bò larivyè Oulayi a, ki rele, li di: Gabriyèl, fè nonm sa a konprann vizyon an. Konsa li pwoche kote m te kanpe a; epi lè li rive, mwen te pè, e mwen tonbe fas atè sou figi m; men li di m: Konprann, o pitit lòm, paske vizyon an se pou tan lafen an. Kounye a, pandan li t ap pale avè m, mwen te tonbe nan yon gwo dòmi, fas atè ak figi m sou tè a; men li manyen m, li fè m leve kanpe dwat. Epi li di: Gade, m ap fè w konnen sa k pral rive nan dènye bout kòlè a; paske lafen an ap rive nan tan ki fikse a. Danyèl 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.”

Menm jan ak nan chapit onz la, mo “fen” an, nan “tan fen an” nan vèsè sa yo, se yon lòt mo ebre ki diferan de sa yo tradui kòm “fikse.” Tan fen an reprezante yon peryòd ki kòmanse nan tan ki fikse a. “Tan ki fikse a” (moed) se yon randevou, epi tan fen an (mo ebre “gets”) se yon peryòd tan ki kòmanse nan tan ki fikse a. Se “tan” sa a ki revele Wòm, epi “tan” sa a tèlman enpòtan, fen peryòd tan sa a, ansanm ak peryòd ki swiv apre fen tan sa a, yo reprezante pa plizyè temwen. Nan vèsè vennkat nan chapit onz Danyèl la, yo idantifye Wòm payen kòm sila k ap dirije mond lan pandan yon “tan.”

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.

Yon “tan” senbolik se twasan swasant an, paske gen twasan swasant jou nan yon ane biblik. Wòm payen te dirije pandan yon “tan,” epi Wòm papal te dirije pandan “yon tan, tan, ak mwatye yon tan.” Wòm modèn dirije pandan yon “èdtan” senbolik, oswa pandan “karant-de mwa” senbolik. Pa gen tan pwofetik apre 1844; konsa, “èdtan” nan ak “karant-de mwa” yo se peryòd ki soti nan lwa dimanch ki pral vini byento rive jouk nan fen tan gras limanite. Men, Wòm payen te dirije avèk sipremasi depi nan Batay Aktium lan an 31 anvan Jezikri, jouk lè Konstanten te deplase kapital anpi a pou Konstantinòp nan ane 330. Nou konnen vèsè sa yo k ap swiv yo ap pale de Wòm payen, paske Kris la reprezante kòm “chèf alyans lan” ki “pral kraze” lè yo te kloure Li sou kwa a. Pouvwa ki t ap dirije lè sa a se te Wòm payen; kidonk, vèsè nou pral egzamine kounye a yo idantifye Wòm payen.

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.

Epi nan plas li a va leve yon nonm mechan, yon moun yo p ap bay onè wayòm nan; men li va vini anpè, epi li va pran wayòm nan pa mwayen flatri. Epi avèk fòs ki tankou yon inondasyon yo va balayé devan li, e yo va kraze; wi, menm chèf alyans lan tou. Epi apre alyans yo fè avè l la, li va aji ak twonpri; paske li va monte, e li va vin fò avèk yon ti pèp. Li va antre anpè menm nan kote ki pi rich nan pwovens lan; epi li va fè sa zansèt li yo pa t fè, ni zansèt zansèt li yo; li va gaye nan mitan yo piyaj la, dapiyan an, ak richès yo; wi, li va fè plan kont fòtrès yo, men se pou yon tan sèlman. Danyèl 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.

Mo “against” ki nan dènye fraz vèsè yo, an reyalite, vle di “soti nan”, epi vèsè a ap di ke Wòm payen an pral dirije (anonse dispozisyon li yo) “soti nan” gwo fò li a (Vil Wòm) pandan twasan swasant ane.

“‘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.’

“‘VÈSÈ 24. L’ap antre anpè menm nan kote ki pi rich nan pwovens lan; e li va fè sa zansèt li yo pa t fè, ni zansèt zansèt li yo; li va gaye nan mitan yo piyaj, byen yo te pran, ak richès; wi, li va fè plan li yo kont fòtrès yo, men se pou yon tan sèlman.’”

“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.

“Mòd nòmal nasyon yo te konn itilize, anvan epòk Wòm nan, pou yo antre an posesyon pwovens ki gen anpil valè ak tèritwa rich, se te lagè ak konkèt. Kounye a, Wòm t ap fè sa zansèt yo, ni zansèt zansèt yo, pa t janm fè; sètadi, resevwa akizisyon sa yo pa mwayen pasifik. Koutim sa a, yo pa t janm tande pale de li anvan, te kounye a inogire: wa yo t ap kite wayòm yo bay Women yo pa eritaj. Se konsa Wòm te vin pran posesyon gwo pwovens.”

“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.

“Epi moun ki te vin konsa anba dominasyon Wòm nan, yo te tire pa ti avantaj ladan l. Yo te trete yo ak bonte ak tolerans. Se te tankou yo t ap pataje bèt yo te pran ak piyaj la nan mitan yo. Yo te pwoteje kont lènmi yo, epi yo te repoze anpè ak an sekirite anba pwoteksyon pouvwa women an.

“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.

“Konsènan dènye pati vèsè sa a, Bishop Newton bay lide pou yo fè plan davans apati fòtrès yo, olye pou yo fè yo kont fòtrès yo. Se sa Women yo te fè depi nan fòtrès pisan vil yo a ki te bati sou sèt ti mòn. ‘Menm pou yon tan;’ san dout yon tan pwofetik, 360 ane. Depi nan ki pwen ane sa yo dwe kòmanse konte? Petèt depi nan evènman yo mete devan je nou nan vèsè ki vin apre a. ”

“‘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.’

“VÈSE 25. Epi l ap leve pouvwa li ak kouraj li kont wa sid la avèk yon gwo lame; epi wa sid la ap leve pou batay ak yon lame ki trè gwo e ki pisan; men li p ap kenbe tèt li, paske y ap fè konplo kont li.”

“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.

“Pa vèsè 23 ak 24 yo, yo mennen nou desann sou bò sa a nan alyans ki te genyen ant Jwif yo ak Women yo, anvan Jezikri 161, rive nan tan kote Wòm te vin genyen dominasyon inivèsèl. Vèsè ki devan nou kounye a mete devan je nou yon kanpay vanyan kont wa sid la, Lejip, ansanm ak rive yon batay remakab ant gwo lame pwisan. Èske evènman konsa te rive nan istwa Wòm nan epòk sa a?—Wi, yo te rive. Lagè a se te lagè ant Lejip ak Wòm; epi batay la se te batay Aktiyòm nan. Ann pran yon kout je tou kout sou sikonstans ki te mennen nan konfli sa a.” Uriah Smith, Daniel and the Revelation, 271–273.

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

Nan vèsè ki vin apre yo, Danyèl fè ankò referans a tan ki fikse a ak lafen an.

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.

Epi l ap leve fòs li ak kouraj li kont wa sid la avèk yon gwo lame; epi wa sid la va leve pou lagè avèk yon lame ki anpil anpil e ki pisan; men li p ap kenbe tèt li, paske y ap fè konplo kont li. Wi, moun k ap manje nan pòsyon manje pa li a va detwi li, e lame li a va debòde; epi anpil moun va tonbe touye. E kè tou de wa sa yo va pran nan fè mechanste, e yo va pale manti bò yon sèl tab; men sa p ap reyisi, paske fen an poko rive, eksepte nan tan ki fikse a. Lè sa a, li va retounen nan peyi pa li avèk anpil richès; e kè li va kont alyans sen an; e li va fè gwo zak, epi li va retounen nan pwòp peyi pa li. Nan tan ki fikse a li va retounen, e li va vini bò sid la; men sa p ap tankou premye fwa a, ni tankou dènye fwa a. Daniel 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.

Nan chapit uit la, Gabriyèl te fè konnen ke “chazon” an, vizyon sou de mil senk san ven ane yo, t ap rive nan konklizyon li nan tan ki fikse a, epi lè sa a peryòd la ki reprezante pa “tan lafen an” t ap kòmanse. Nan pasaj sa a, tan ki fikse a se fen twa san swasant ane pandan yo Wòm payen t ap dirije lemonn ak sipremasi. Nan pasaj sa a pa gen okenn “tan lafen an,” paske pa t gen anyen sele ki te dwe devwale nan fen peryòd istwa sa a.

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”.

Nan Danyèl chapit uit la, vizyon sou “dènye bout” endiyasyon an, ki te de mil senksan venn ane yo ki te fini an menm tan ak de mil twasan ane yo, te sele jiska “tan lafen an”; paske an 1844, ki te tan fikse pou toude vizyon yo, limyè twazyèm zanj lan te deseled. Nan Danyèl onz, vèsè trant rive trannsis, nan fen “premye endiyasyon an” an 1798, te dwe gen yon peryòd ki te reprezante kòm “tan lafen an,” lè limyè premye zanj lan te deseled. Se poutèt sa, pwofesi tan sou Wòm payen an pa t gen yon tan lafen, men sèlman yon tan fikse, ki te idantifye lè twasan swasant ane yo te fini; men tan fikse a an 1798, ak tan fikse a an 1844, toude te deseled yon mesaj ki te dwe konprann nan peryòd ki reprezante kòm “tan lafen an”.

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.

Wòm revele jan li ye a jan li reprezante pwofetikman anndan tan pwofetik li. “Tan, tan ak mwatye yon tan”, “karant-de mwa”, “mil desan swasant jou”, ak “twa zan e demi” se kèk nan divès senbòl ki reprezante peryòd kote papote a te dirije pandan Mwayennaj Fènwa yo. Peryòd tan ki lye mouvman Millerit yo ak mouvman san karantkat mil la se san vennsis ane. San vennsis la se tou yon senbòl mil desan swasant jou yo, paske li se yon dim oswa yon dizyèm nan kantite sa a. San vennsis ane yo, depi rebelyon 1863 la rive jouk nan tan ki fikse an 1989 la, idantifye 1989 kòm randevou Bondye ak pèp Li a nan dènye jou yo.

We will continue this study in the next article.

Nou pral kontinye etid sa a nan atik kap vini an.

“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.

“Kijan nou dwe fouye Ekriti yo? Èske nou dwe plante poto doktrin nou yo youn apre lòt, epi ansuit eseye fè tout Ekriti a dakò ak opinyon nou deja tabli yo, oswa èske nou dwe pote lide ak pwennvi nou yo devan Ekriti yo, epi mezire teyori nou yo sou tout bò pa Ekriti verite yo? Anpil moun ki li e menm ki anseye Bib la, pa konprann verite presye yo ap anseye oswa ap etidye a. Lè verite a make aklè, moun kenbe erè; epi si yo ta sèlman pote doktrin yo devan pawòl Bondye a, epi yo pa li pawòl Bondye a anba limyè doktrin pa yo pou pwouve lide yo kòrèk, yo pa ta mache nan tenèb ak avègman, ni yo pa ta nouri erè. Anpil moun bay pawòl Ekriti yo yon sans ki ale dapre pwòp opinyon pa yo, epi yo twonpe tèt yo e yo twonpe lòt moun pa move entèpretasyon yo fè sou pawòl Bondye a. Lè n ap pran etid pawòl Bondye a, nou dwe fè sa avèk kè imil. Tout egoyis, tout lanmou pou orijinalite, dwe mete sou kote. Opinyon moun cheri depi lontan pa dwe konsidere kòm enfayib. Se pa t volonte Juif yo pou yo abandone tradisyon yo ki te tabli depi lontan an ki te lakòz yo pèdi. Yo te detèmine pou yo pa wè okenn defo ni nan pwòp opinyon pa yo ni nan eksplikasyon yo te bay sou Ekriti yo; men kèlkeswa konbyen tan moun ka kenbe sèten pwennvi, si yo pa soutni aklè pa pawòl ekri a, yo dwe rejte yo.

“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.

“Moun ki sensèman anvi laverite pa pral ezite mete pozisyon yo aklè pou ankèt ak kritik, ni yo pa pral fache lè yo kontredi opinyon ak lide yo. Se te lespri sa a ki te nouri nan mitan nou sa gen karant ane. Nou te konn reyini ak nanm nou chaje, ap lapriyè pou nou te kapab fè yon sèl nan lafwa ak nan doktrin; paske nou te konnen Kris la pa divize. Chak pwen, youn apre lòt, te vin sijè ankèt. Solanite te make konsèy ankèt sa yo. Yo te louvri Ekriti yo avèk yon sans reverans. Souvan nou te fè jèn, pou nou te pi byen prepare pou nou konprann laverite a. Apre lapriyè fèvan, si yon pwen pa t konprann, yo te diskite sou li, epi chak moun te eksprime opinyon li avèk libète; apre sa nou te ankò bese tèt nou nan lapriyè, e siplikasyon fèvan te monte nan syèl la pou Bondye te ede nou wè menm jan, pou nou te kapab fè youn, menm jan Kris la ak Papa a se youn. Anpil dlo te koule. Si yon frè te reprann yon lòt poutèt lente entèlijans li, paske li pa t konprann yon pasaj jan li menm te konprann li, moun yo te reprann nan t ap vin apre sa pran frè l la nan men, epi di: ‘Annou pa fè Sentespri Bondye a lapenn. Jezi avèk nou; annou kenbe yon lespri imil e ki dispoze aprann;’ epi frè yo t ap pale avè l la t ap di: ‘Padonnen m, frè mwen, mwen fè w enjistis.’ Apre sa nou te bese ankò pou yon lòt moman lapriyè. Se konsa nou te pase anpil èdtan. An jeneral nou pa t etidye ansanm plis pase kat èdtan alafwa; men pafwa yo te pase tout nwit la nan ankèt solanèl sou Ekriti yo, pou nou te kapab konprann laverite pou tan nou an. Nan kèk okazyon, Lespri Bondye te konn desann sou mwen, e pati difisil yo te vin klè atravè mwayen Bondye te tabli a; epi lè sa a te gen yon amoni pafè. Nou tout te gen yon sèl panse ak yon sèl Lespri.”

“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.

“Nou t’ap chèche ak tout senserite pou yo pa tòde Ekriti yo pou fè yo sèvi ak opinyon okenn moun. Nou te eseye fè diferans ki te genyen ant nou yo vin piti jan sa te posib, lè nou pa t rete ap pale sou pwen ki te gen ti enpòtans, kote te gen divès opinyon. Men chay chak nanm se te pou mennen yon kondisyon pami frè yo ki ta reponn priyè Kris la, pou disip li yo ta youn menm jan li menm ak Papa a se youn. Pafwa youn oswa de nan frè yo te konn kanpe tèt di kont opinyon yo te prezante a, epi yo te aji selon santiman natirèl kè a; men lè dispozisyon sa a te parèt, nou te sispann rechèch nou yo epi nou te leve reyinyon an, pou chak moun te ka gen okazyon ale kote Bondye nan lapriyè, epi, san pale ak lòt moun, etidye pwen diferans lan, pandan y ap mande limyè soti nan syèl la. Avèk ekspresyon amitye nou te separe, pou nou rankontre ankò pi vit posib pou pouswiv ankèt la. Pafwa pouvwa Bondye te desann sou nou yon fason remakab, epi lè limyè klè te revele pwen verite yo, nou te konn kriye epi rejwi ansanm. Nou te renmen Jezi; nou te renmen youn lòt.”

“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.

“Nan jou sa yo Bondye te aji pou nou, e verite a te gen anpil valè pou nanm nou. Li nesesè pou inite nou jodi a gen yon kalite ki va sipòte eprèv tès la. Nou isit la nan lekòl Mèt la, pou nou ka resevwa fòmasyon pou lekòl anwo a. Nou dwe aprann sipòte desepsyon nan yon fason ki sanble ak Kris la, e leson sa a ap anseye nou an pral gen gwo enpòtans pou nou.

“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.

“Nou gen anpil leson pou nou aprann, e anpil, anpil pou nou dezaprann. Se Bondye ak syèl la sèlman ki enfayib. Moun ki panse yo pap janm bezwen abandone yon opinyon yo te cheri, ni yo pap janm gen okazyon pou chanje yon lide, yo pral desi. Toutotan nou kenbe pwòp lide ak opinyon pa nou avèk yon pèsistans detèmine, nou pa ka gen inite Kris la te priye pou li a.” Review and Herald, 26 jiyè 1892.