Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabriyèl te vin jwenn Danyèl nan chapit nèf la pou ba li kapasite ak entèlijans sou de vizyon yo ki te prezante nan chapit uit la.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Epi li fè m konnen sa, li pale avè m, epi li di: O Danyèl, mwen vini kounye a pou m ba ou sajès ak konpreyansyon. Nan kòmansman siplikasyon ou yo, lòd la te sòti, e mwen vini pou m fè ou konnen sa; paske ou renmen anpil: se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Pou Danyèl te kapab genyen “konpreyansyon” li te bezwen an, Gabriyèl te di li pou l konprann ni “pawòl la” ni “vizyon an.” “Pawòl la” se te vizyon sou pilonnen Tanp lan ak lame a, epi “vizyon an” se te vizyon sou aparisyon 22 oktòb 1844 la. Sè White mete anfaz sou de vizyon sa yo tou lè li fè nou konnen Danyèl t ap chèche konprann relasyon ki genyen ant kaptivite swasanndis ane a ak de mil twasan ane yo. Swasanndis ane yo se sa Gabriyèl te idantifye kòm “pawòl la,” epi “vizyon an” se te de mil twasan ane yo. Danyèl reprezante “moun saj” yo nan dènye jou yo, lè Gabriyèl bay entèpretasyon de mil twasan ane yo. “Moun saj” yo rekonèt ni “pawòl la” ni “vizyon an” nan entèpretasyon Gabriyèl la; mechan yo pa konprann. Millerit yo te konprann “pawòl la” ak “vizyon an,” men sèlman yon fason limite.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Kat-san-katrevendis lane tan pwobasyon an, se te yon peryòd ki te fonde sou kat-san-katrevendis lane rebelyon kont alyans “sèt fwa” yo ki reprezante nan Levitik vennsenk ak vennsis. Swasanndis lane kaptivite a te total tout lane kote yo pa t kite peyi a jwi repo pa li.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Semèn Kris la te konfime alyans lan avèk anpil moun nan, se te yon ilistrasyon kontestasyon alyans li a, jan sa reprezante pa de peryòd mil desan swasant jou yo. Semèn pwofetik sa a te divize pa kwa a, ki senbolize sele Bondye a.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

“Kisa ki sele Bondye vivan an, ki mete sou fwon pèp Li a? Se yon mak zanj yo ka li, men je lèzòm pa ka li l; paske zanj destriktè a dwe wè mak redanmsyon sa a. Lespri ki gen entèlijans lan wè siy kwa Kalvè a sou pitit gason ak pitit fi Senyè a adopte yo. Peche vyolasyon lalwa Bondye a retire. Yo gen rad nòs la sou yo, epi yo obeyisan ak fidèl anvè tout kòmandman Bondye yo.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Semèn sa a te yon tip ki reprezante de peryòd mil desan swasant ane, separe nan lwa dimanch 538 la, (mak bèt la), kote payanis, epi apre sa papis, te pilonnen Tanp lan ak lame a. Pandan mil desan swasant jou, Kris te bay temwayaj Li; apre sa, pandan yon lòt mil desan swasant jou, Kris te bay menm temwayaj sa a atravè disip Li yo. Pandan mil desan swasant ane, Satan te bay temwayaj pa li atravè payanis; epi apre sa, pandan yon lòt mil desan swasant ane, Satan te bay temwayaj pa li atravè papote a.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Alyans lan, ki akòz dezobeyisans ansyen Izrayèl la te vin tounen “kontestasyon” Bondye a, se te alyans Levitik chapit vennsenk la, ki te tabli repo tè a, ansanm ak rejwisans Jibile a ki te dwe selebre chak karant-nevyèm ane.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

Epi Seyè a pale ak Moyiz sou mòn Sinayi, li di: Pale ak pitit Izrayèl yo, epi di yo: Lè nou va antre nan peyi mwen ban nou an, lè sa a peyi a va obsève yon saba pou Seyè a. Pandan sis ane, ou va simen jaden ou; pandan sis ane, ou va koupe pye rezen ou yo, epi ranmase fwi yo. Men nan setyèm ane a, pral gen yon saba repo pou peyi a, yon saba pou Seyè a: ou p ap simen jaden ou, ni ou p ap koupe pye rezen ou yo. Sa k ap pouse poukont li apre rekòt ou a, ou p ap rekòlte l; ni ou p ap ranmase rezen nan pye rezen ou pa t taye a; paske se yon ane repo pou peyi a. E saba peyi a va sèvi nou manje; pou ou menm, pou sèvitè gason ou, pou sèvant ou, pou moun ou anboche a, ak pou etranje ki rete lakay ou, E pou bèt ou yo, ak pou bèt sovaj ki nan peyi ou a, tout sa peyi a pwodui va sèvi manje. Epi ou va konte sèt saba ane pou tèt ou, sèt fwa sèt ane; epi dire sèt saba ane sa yo va fè karantnèf ane pou ou. Lè sa a, ou va fè twonpèt rejwisans lan sonnen sou dizyèm jou setyèm mwa a; nan jou ekspyasyon an, n ap fè twonpèt la sonnen nan tout peyi nou an. Epi n ap sanktifye senkantyèm ane a, epi n ap pwoklame liberasyon nan tout peyi a pou tout moun ki rete ladan l yo: sa va yon rejwisans pou nou; epi chak moun va retounen nan byen pa l, epi chak moun va retounen nan fanmi pa l. Senkantyèm ane sa a va yon rejwisans pou nou: nou p ap simen, ni nou p ap rekòlte sa ki pouse poukont li ladan l, ni nou p ap ranmase rezen nan pye rezen nou pa t taye yo. Paske se rejwisans lan; li va sen pou nou: n ap manje sa jaden an pwodui. Nan ane rejwisans sa a, chak moun va retounen nan byen pa l. Levitik 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Premye peryòd pwofesi de mil twasan ane a, menm jan ak semèn kote Kris la te konfime alyans lan, ak katsan katreven-dis ane yo, asosye dirèkteman ak “sèt fwa” ki nan Levitik chapit vennsenk ak vennsis.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

Se pou sa, konnen e konprann, depi lè pawòl la soti pou retabli ak pou rebati Jerizalèm jouk rive sou Mesi a, Prens lan, va gen sèt senmenn, ak swasannndez senmenn ankò: lari a va rebati, ak miray la tou, menm nan tan tribilasyon. Danyèl 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Soixante-neuf semaines, à partir de 457 av. J.-C., vous conduisent au baptême du Christ et au commencement de la semaine au cours de laquelle il confirma l’alliance, laquelle était l’alliance de la « querelle » de Dieu. Mais il y avait une semaine de semaines (quarante-neuf ans), isolée des soixante-neuf semaines par l’expression « sept semaines, et soixante-deux semaines ». À partir de 457 av. J.-C., il devait y avoir quarante-neuf ans, référence manifeste à l’alliance de Lévitique chapitre vingt-cinq, et à la célébration du jubilé. Ces quarante-neuf années n’étaient pas seulement un symbole des cycles du jubilé, mais aussi de la Pentecôte, qui est le cinquantième jour suivant les quarante-neuf jours de la fête des semaines.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Karantnèf premye ane nan de mil twasan ane yo, katsan katreven-dis ane yo, ak semèn kote alyans lan te konfime a, tout yo konekte dirèkteman ak de mil senksan ven ane yo, ki reprezante kòm “sèt tan,” nan Levitik vennsis. Chak eleman nan pwofesi de mil twasan ane a konekte dirèkteman ak “sèt tan” yo, ke Advantis la te mete sou kote epi rejte an 1863. “Sèt tan” yo se yon senbòl alyans jwibile a, e poutèt sa li dwe remake tou ke lè de mil twasan ane yo te fini nan 22 oktòb 1844, konsa tou de mil senksan ven ane yo te fini nan menm jou sa a, paske Moyiz te ekri nan Levitik chapit vennsenk:

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

W ap konte sèt saba ane pou ou, sèt fwa sèt ane; epi tan sèt saba ane yo va fè karantnèf ane pou ou. Lè sa a, w ap fè twonpèt jwibile a sonnen sou dizyèm jou setyèm mwa a; nan jou ekspyasyon an, n ap fè twonpèt la sonnen nan tout peyi nou an. Levitik 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Chak peryòd pwofetik ki nan de mil twasan ane yo, lye dirèkteman ak “sèt tan” yo nan Levitik vennsèz, ansanm ak jou kote toude peryòd pwofetik yo te fini an. Premye karantnèf ane yo te idantifye travay rebati ak restore Jerizalèm, ki t ap finalman akonpli lè pèp Bondye a t ap soti Babilòn. Tanp lan te fini anvan twazyèm dekrè a, menm jan tanp Millerit la te fini anvan twazyèm zanj lan te rive. Men apre 457 av. J.-K., “lari a” te toujou bezwen “rebati ankò, ak miray la, menm nan tan twoub.” Antanke Alfa ak Omega, Jezi toujou montre fen yon bagay pa kòmansman yon bagay; epi apre 22 oktòb 1844, Millerit yo te dwe fini “lari a” “ak miray la,” “nan tan twoub.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Sè White idantifye miray pwoteksyon literal ki te antoure Jerizalèm nan kòm yon senbòl lalwa Bondye a; e imedyatman apre 22 oktòb 1844, fidèl yo te kondwi antre nan sanktyè selès la epi yo te rekonèt lalwa Bondye a (miray la). Pou yo te kapab rekonèt lalwa Bondye a, ki gen ladan Saba a, yo te mennen Millerit yo tounen nan alyans ansyen Izrayèl la. Retablisman literal “lari” a se retablisman ki te akonpli espirityèlman lè Millerit yo te retounen sou “ansyen chemen” Jeremi yo. “Tan twoub” ki te dwe egziste pandan peryòd miray la ak lari a t ap tabli a, te dwe akonpli apre 1844; epi Lagè Sivil la ki t ap pwoche lè sa a, e ki byento te kòmanse nan menm istwa sa a, te reprezante tan twoub sa yo.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Si yo te fidèl, yo t ap rive nan senbolik senkantyèm ane gran rejwisans lan (kote esklav yo jwenn liberasyon), ki te reprezante tou pa senkantyèm jou Lapannkòt la (kote mesaj emancipasyon an ale nan tout lemonn). Men apre 1844, pifò te opoze limyè Saba a, epi an 1863, yo te rejte tou mesaj Moyiz la (“sèt fwa yo”), ki te delivre ba yo pa Eli (William Miller). Nan lòt mo, yo te vire do bay “lari a” (ansyen chemen yo) yo te dwe restore epi mache ladan l.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Jezi toujou ilistre fen an pa kòmansman an; epi lè parabòl dis vyèj yo repete nan dènye jou yo, travay restorasyon Jerizalèm lan dwe ankò akonpli. “Lari ak miray la” pral bati nan “tan troubl”. Kounye a nou ap antre nan tan troubl sa yo. 22 Oktòb 1844 tipifye lwa dimanch ki pral vini byento a; konsa, lè “lè gwo tranblemanntè a” nan Revelasyon onz rive, lari ak miray la pral bati nan tan troubl. Kounye a nou pral idantifye tan troubl sa yo kòm “kòlè nasyon yo” lagè Islam k ap vin pi entans la pwodui.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Pandan li t ap esplike sa ki te deja ekri konsènan yon “tan detrès,” li te bay yon eksplikasyon ki anrejistre nan liv Early Writings.

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

“1. Nan paj 33 yo bay sa ki annapre a: ‘Mwen te wè jou repo ki sen an se, e li pral rete, miray separasyon an ant vrè Izrayèl Bondye a ak moun ki pa kwè yo; e jou repo a se gwo kestyon an pou ini kè sen Bondye yo ki chè pou Li, k ap tann yo. Mwen te wè Bondye te gen pitit ki pa wè ni pa obsève jou repo a. Yo pa t rejte limyè ki sou li a. E nan kòmansman tan detrès la, nou te ranpli ak Sentespri a pandan nou t ap soti pou nou pwoklame jou repo a pi nètale.’”

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Yo te bay vizyon sa a an 1847, lè te gen sèlman anpil ti kras nan frè Advantis yo ki t ap obsève jou Saba a; epi, pami sa yo, te gen sèlman kèk moun ki te panse obsèvans li te gen ase enpòtans pou trase yon liy ant pèp Bondye a ak moun ki pa kwè yo. Kounye a, kòmansman akonplisman vizyon sa a ap kòmanse parèt. ‘Kòmansman tan detrès sa a,’ yo mansyone isit la a, pa fè referans ak tan kote kalamite yo pral kòmanse vide, men ak yon kout peryòd jis anvan yo vide yo, pandan Kris la nan tanp lan. Nan tan sa a, pandan travay delivrans lan ap fèmen, detrès pral ap vini sou tè a, e nasyon yo pral fache, men yo pral kenbe anba kontwòl yon fason pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘dènye lapli a,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini pou bay fòs a vwa fò twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe pandan peryòd kote sèt dènye kalamite yo pral vide.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Gen yon “kout peryòd tan” ki vini anvan fen tan gras la, lè “nasyon yo pral fache, men y ap toujou kenbe yo anba kontwòl.” An menm tan an, “lapli dernye a” rive. “Kòlè nasyon yo” se yon senbòl yo idantifye nan Revelasyon chapit onz.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Epi nasyon yo te fache, e kòlè ou rive, ansanm ak tan pou mò yo, pou yo jije yo, epi pou ou bay rekonpans ou bay sèvitè ou yo, pwofèt yo, ansanm ak sen yo, ak tout moun ki gen krentif pou non ou, piti kou gran; epi pou ou detwi moun sa yo ki ap detwi tè a. Revelasyon 11:18.

Sister White comments on this verse.

Sè White fè kòmantè sou vèsè sa a.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Mwen te wè ke kòlè nasyon yo, kòlè Bondye, ak tan pou jije mò yo te separe e diferan, youn ap swiv lòt; mwen te wè tou ke Mikaèl pa t ko leve kanpe, e ke tan detrès la, tankou pa t janm genyen, pa t ko kòmanse. Nasyon yo kounye a ap vin fache; men lè Gran Prèt nou an fini travay Li nan tanp lan, Li va leve kanpe, mete rad vanjans yo, epi lè sa a sèt dènye flewo yo va vide.”

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Mwen te wè ke kat zanj yo t ap kenbe kat van yo jiskaske travay Jezi a te fini nan sanktyè a, epi apre sa, sèt dènye kalamite yo va vini.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Lakòlè nasyon yo” rive jis anvan tan gras la fèmen, paske apre sa vini “kòlè Bondye.” “Kòlè Bondye” a rive lè tan gras la fèmen, epi “tan pou jije mò yo” refere a yon jijman ki fèt pandan milenyòm nan, e li pa refere a jijman mò yo ki te kòmanse an 1844.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

Apre sa, mwen wè yon zanj desann sot nan syèl la, li te gen kle twou san fon an ak yon gwo chenn nan men li. Li mete men sou dragon an, ansyen sèpan sa a, ki se Dyab la ak Satan, epi li mare li pou mil an. Li jete li nan twou san fon an, li fèmen l, epi li mete yon sele sou li, pou li pa twonpe nasyon yo ankò jiskaske mil an yo fini; apre sa, fòk yo lage li pou yon ti tan. Epi mwen wè twòn; yo te chita sou yo, epi yo te resevwa pouvwa pou jije. Mwen wè nanm moun yo te koupe tèt yo poutèt temwayaj Jezi a ak poutèt pawòl Bondye a, moun ki pa t adore bèt la ni estati li, e ki pa t resevwa mak li sou fwon yo oswa nan men yo; epi yo viv ankò, epi yo gouvène avèk Kris la pandan mil an. Revelasyon 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Jijman ki “bay pou” sen yo a, fè konnen se yo menm ki pral pwononse jijman sou mechan yo pandan milenyòm nan, se pa yo menm yo ap jije.

“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

“Pandan mil an ki separe premye rezirèksyon an ak dezyèm rezirèksyon an, jijman mechan yo fèt. Apot Pòl montre jijman sa a kòm yon evènman ki vini apre dezyèm avènman an. ‘Pa jije anyen anvan tan an, jiskaske Seyè a vini, li menm ki va mete an limyè bagay kache fènwa yo, epi ki va fè konnen aklè entansyon kè yo.’ 1 Corinthians 4:5. Danyèl deklare ke lè Ansyen Jou yo te vini, ‘jijman te bay sen Trèwo a yo.’ Daniel 7:22. Nan moman sa a, moun ki jis yo gouvène kòm wa ak prèt pou Bondye. Jan di nan Revelasyon an: ‘Mwen wè twòn; epi yo chita sou yo, epi jijman te bay yo.’ ‘Yo pral prèt Bondye ak Kris la, epi yo pral gouvènen avèk Li pandan mil an.’ Revelation 20:4, 6. Se nan moman sa a, jan Pòl te anonse davans, ‘sen yo va jije lemonn.’ 1 Corinthians 6:2. An inyon avèk Kris la yo jije mechan yo, yo konpare zak yo ak liv lwa a, Bib la, epi yo deside chak ka dapre aksyon ki te fèt nan kò a. Lè sa a, pòsyon soufrans mechan yo dwe sibi a mezire pou yo dapre zèv yo; epi li ekri anfas non yo nan liv lanmò a.”

“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

“Satan tou ansanm ak zanj mechan yo pral jije pa Kris ak pa pèp li a. Pòl di konsa: ‘Èske nou pa konnen nou gen pou nou jije zanj yo?’ Vèsè 3. Epi Jid deklare ke ‘zanj ki pa t kenbe premye kondisyon yo, men ki te kite pwòp kay yo, Li kenbe yo nan chenn etènèl anba fènwa pou jijman gran jou a.’ Jid 6.

“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

“Nan fen mil ane yo, dezyèm rezirèksyon an pral fèt. Lè sa a, mechan yo pral leve soti vivan pami mò yo epi yo pral parèt devan Bondye pou egzekisyon ‘jijman ki ekri a.’ Se konsa revelatè a, apre li fin dekri rezirèksyon moun ki jis yo, di: ‘Men rès mò yo pa t retounen viv ankò jouk lè mil ane yo te fini.’ Revelasyon 20:5. Epi Ezayi deklare, konsènan mechan yo: ‘Y ap ranmase yo ansanm, tankou yo ranmase prizonye nan twou a, epi y ap fèmen yo nan prizon an, epi apre anpil jou y ap vizite yo.’ Ezayi 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Se poutèt sa, li klè ke “fache nasyon yo” a refere a “tan twoublan yo” ki vini sou mond lan anvan tan gras la fini, e ke lè “nasyon yo fache,” an menm tan yo “kenbe an fren.”

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

“Mwen te wè kòlè nasyon yo, kòlè Bondye, ak tan pou jije mò yo te separe e diferan, youn t ap swiv lòt.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Nan tan lè “nasyon yo fache,” lapli dèyè a kòmanse tonbe.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Lè sa a, pandan travay delivrans lan ap rive nan fen li, tribilasyon ap vini sou tè a, epi nasyon yo pral an kòlè, men yo pral kenbe anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Lè sa a, ‘lapli dènye a,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini, pou bay pouvwa a vwa fò twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe nan peryòd lè sèt dènye kalamite yo pral vide.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Gen yon moman lè “nasyon yo fache,” men an menm tan yo “kenbe anba kontwòl.” Se lè sa a Kris tabli wayòm glwa Li a, paske Li tabli wayòm Li pandan tan dènye lapli a.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Lapli dezyèm sezon an ap vini sou moun ki pir yo—lè sa a, tout moun pral resevwa li menm jan ak anvan.”

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

“Lè kat zanj yo lage, Kris la pral etabli wayòm Li. Pèsonn pa resevwa lapli dèyè a eksepte sila yo ki ap fè tout sa yo kapab.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

De pasay ki vini anvan yo nan *Early Writings* montre ke lè nasyon yo fache, epi an menm tan yo “kenbe an fren,” kat zanj yo kenbe kat van yo. Se poutèt sa, fache nasyon yo reprezante kòm “kat van yo.” Li te note tou ke nan moman kat zanj yo kenbe nasyon fache yo an fren, lapli dèyè a t ap rive. Peryòd tan ki kòmanse lè lapli dèyè a rive, ki se tou lè nasyon yo fache, men yo kenbe an fren, kontinye jiskaske Mikaèl leve kanpe epi tan gras lèzòm fini. Peryòd tan sa a se peryòd lè delivrans ap fèmen, e konsa li reprezante dènye travay Kris la nan Kote ki Pi Sen an, ki idantifye kòm peryòd tan kote swa Li ap efase peche lèzòm yo, swa non yo nan liv jijman yo. Peryòd tan sa a, lè zanj yo ap kenbe kat van yo, se tan sele san karant-kat mil yo.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam nan twazyèm Malè a se pouvwa ki “fache nasyon yo”, epi twazyèm Malè a te rive 11 septanm 2001, men Islam te imedyatman “kenbe an fren.” “Van lès la” se yon senbòl Islam, epi Ezayi idantifye “van lès la” kòm “van di” a, ke Bondye “rete” (frenen). Lagè Islam lan repete anpil fwa kòm yon fanm k ap akouche, paske se yon lagè k ap vin pi fò toujou, ki te kòmanse 11 septanm 2001, lè zanj pwisan an nan Revelasyon dizwit la te desann, jan sa te make pa fè gwo bilding Vil New York yo tonbe.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Koulye a, èske se pawòl mwen te deklare ki di Nouyòk dwe disparèt anba yon vag maren? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj sou etaj, ‘Ala sèn terib ki pral fèt lè Seyè a leve pou l souke tè a avèk fòs! Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou Nouyòk, eksepte mwen konnen ke yon jou gwo bilding ki la yo pral jete atè pa aksyon pouvwa Bondye k ap vire epi chavire tout bagay. Dapre limyè ki te ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen pouvwa pisan li, epi estrikti masiv sa yo pral tonbe. Sèn pral fèt ki tèlman efreyan ke nou pa ka menm imajine yo.” Review and Herald, 5 jiyè 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Sou tablo 1843 ak 1850 yo, yo reprezante Islam kòm “chwal lagè”. Nan chapit nèf liv Revelasyon an, kote yo prezante Islam nan premye ak dezyèm malè a, yo idantifye karaktè Islam lan pa non wa Islam lan.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

Epi yo te te gen yon wa sou yo, ki se zanj twou san fon an; non li nan lang ebre se Abadon, men nan lang grèk li rele Apoliyon. Revelasyon 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Vèsè a, ki se chapit NÈF, ak vèsè ONZ, idantifye pwofetikman ke, kit li reprezante nan Ansyen Testaman an (ebre a) oswa nan Nouvo Testaman an (grèk la), karaktè Islam lan se Abaddon oswa Apollyon. Toude non yo vle di “destriksyon ak lanmò”.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

«Zanj yo ap kenbe kat van yo, yo reprezante tankou yon chwal anraje k ap chèche lage kò li pou l kouri sou tout sifas tè a, pandan li pote destriksyon ak lanmò sou pasaj li.» Manuscript Releases, volim 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Kat van yo se chwal kòlè pwofesi biblik la, k ap chèche lage kò l. Youn nan karakteristik pwofetik chwal kòlè sa a se ke yo kenbe l antrave, men li menm ap chèche lage kò l pou l pote “destriksyon ak lanmò” sou tout tè a.

We will continue to address these subjects in the next article.

N ap kontinye trete sijè sa yo nan atik kap vini an.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Si seulement le peuple de Dieu avait le sentiment de la destruction imminente de milliers de villes, aujourd’hui presque entièrement livrées à l’idolâtrie ! Mais beaucoup de ceux qui devraient proclamer la vérité accusent et condamnent leurs frères. Lorsque la puissance convertissante de Dieu s’emparera des esprits, un changement décisif se produira. Les hommes n’auront plus aucune inclination à critiquer et à démolir. Ils ne se tiendront pas dans une position qui empêche la lumière de briller au monde. Leurs critiques, leurs accusations, cesseront. Les puissances de l’ennemi se rassemblent pour le combat. De rudes conflits sont devant nous. Serrez-vous les uns contre les autres, mes frères et sœurs, serrez-vous les uns contre les autres. Attachez-vous à Christ. ‘Ne dites pas : Une conspiration !... Ne craignez pas ce qu’il craint, et ne soyez pas effrayés. C’est l’Éternel des armées que vous devez sanctifier; que lui soit votre crainte et votre frayeur. Et il sera un sanctuaire; mais aussi une pierre d’achoppement, un rocher de scandale pour les deux maisons d’Israël, un filet et un piège pour les habitants de Jérusalem. Plusieurs parmi eux chancelleront; ils tomberont et se briseront, ils seront enlacés et pris.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Lemonn lan se yon teyat. Aktè yo, sa vle di moun k ap viv ladan l yo, ap prepare pou jwe wòl pa yo nan dènye gwo dram nan. Yo pèdi Bondye de vi. Pami gwo mas limanite yo pa gen okenn inite, eksepte lè moun mete tèt yo ansanm pou reyalize objektif egoyis pa yo. Bondye ap gade. Desen li yo konsènan sijè rebèl li yo va akonpli. Yo pa t remèt lemonn lan nan men lèzòm, menm si Bondye ap pèmèt eleman konfizyon ak dezòd yo domine pandan yon tan. Yon pouvwa ki soti anba ap travay pou mennen dènye gwo sèn yo nan dram nan,—Satan k ap vini tankou Kris, epi k ap aji avèk tout sediksyon lenjistis nan mitan moun k ap mare tèt yo ansanm nan sosyete sekrè yo. Moun ki lage kò yo bay pasyon pou fè konfederasyon ap egzekite plan lènmi an. Kòz la va swiv pa efè a.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Vyolasyon an prèske rive nan limit li. Konfizyon ranpli lemonn, e yon gwo laterè pral byento vini sou lèzòm. Fen an trè pre. Nou menm ki konnen verite a, nou ta dwe ap prepare tèt nou pou sa ki pral byento tonbe sou lemonn tankou yon sipriz akablan.” Review and Herald, 10 septanm 1903.