William Miller was given great light upon the seven churches, the seven seals and the seven trumpets in the book of Revelation. He placed those prophetic symbols within the framework of the two desolating powers of paganism followed by papalism. He did not see every prophetic characteristic of those symbols, but what he did see established the foundational understanding of the internal history and external history of God’s church from the time of apostles until the end of the world. The internal history was represented by the churches, and the churches’ external history was represented by the seals. He saw that the trumpets were symbols of God’s judgment upon Rome, that typified God’s judgment upon Rome at the end of the world, though he did not see that Rome at the end of the world was made up of a threefold union.
William Miller te resevwa yon gwo limyè sou sèt legliz yo, sèt sele yo, ak sèt twonpèt yo nan liv Revelasyon an. Li te mete senbòl pwofetik sa yo nan kad de pouvwa devastatè yo: paganism, epi apre sa papism. Li pa t wè tout karakteristik pwofetik senbòl sa yo, men sa li te wè a te etabli konpreyansyon fondamantal sou istwa entèn ak istwa ekstèn legliz Bondye a depi nan tan apot yo jouk nan fen lemonn. Istwa entèn lan te reprezante pa legliz yo, epi istwa ekstèn legliz la te reprezante pa sele yo. Li te wè twonpèt yo kòm senbòl jijman Bondye sou Wòm, ki te prefigire jijman Bondye sou Wòm nan fen lemonn, byenke li pa t wè ke Wòm nan fen lemonn te fòme ak yon inyon trip.
The book written by Uriah Smith titled Daniel and Revelation, contains some erroneous ideas, but it was identified by Sister White as, “God’s helping hand.” She identified that it should be circulated along with The Great Controversy, Patriarchs and Prophets, and The Desire of Ages. Her strong endorsement did not mean that the book was on the same inspired level as her books, but that the book contained “grand instruction,” and had been responsible for “bringing many precious souls to a knowledge of the truth.”
Liv Uriah Smith te ekri a, ki rele Daniel and Revelation, gen kèk lide ki pa kòrèk; men, Sè White te idantifye li kòm “men èd Bondye.” Li te deklare li ta dwe sikile ansanm ak The Great Controversy, Patriarchs and Prophets, ak The Desire of Ages. Gwo apwobasyon li te bay la pa t vle di liv la te sou menm nivo enspire ak pwòp liv pa li yo, men pito ke liv la te genyen “gwo enstriksyon,” e li te responsab pou “mennen anpil nanm presye nan konesans verite a.”
The book employs Millerite prophetic logic, accompanied with concepts of prophecy that were unseen before October 22, 1844. We will refer to passages in the book as we set forth the triple application of the three Woes.
Liv la sèvi ak lojik pwofetik Millerit, ansanm ak konsèp sou pwofesi ki pa t parèt anvan 22 Oktòb 1844. Nou pral fè referans ak pasaj ki nan liv la pandan n ap prezante aplikasyon trip twa Malè yo.
Miller stated that the “seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom.” The first four trumpets represent the judgments that were brought upon pagan Rome, and the fifth and sixth trumpets were God’s judgments that were brought upon papal Rome, but Miller would not have recognized that the seventh trumpet represented God’s judgment upon Modern Rome. Speaking of the seven seals and seven trumpets of Revelation, Uriah Smith wrote:
Miller te deklare ke “sèt twonpèt yo se yon istwa sou sèt jijman patikilye e lou ki te voye sou tè a, oswa wayòm Wòm nan.” Premye kat twonpèt yo reprezante jijman ki te vini sou Wòm payen an, epi senkyèm ak sizyèm twonpèt yo te jijman Bondye ki te vini sou Wòm papal la; men Miller pa t ap rekonèt ke setyèm twonpèt la te reprezante jijman Bondye sou Wòm Modèn nan. Lè l t ap pale de sèt so yo ak sèt twonpèt yo nan Revelasyon, Uriah Smith te ekri:
“Having taken the book, the Lamb proceeds at once to open the seals; and the attention of the apostle is called to the scenes that transpire under each seal. The number seven has already been noticed as denoting in the Scriptures completeness and perfection. The seven seals therefore embrace the whole of a certain class of events, reaching down perhaps to the time of Constantine, and the seven trumpets another series from that time farther on, cannot be correct. The trumpets denote a series of events which transpire contemporaneously with the events of the seals, but of an entirely different character. A trumpet is a symbol of war; hence the trumpets denote great political commotions to take place among the nations during the gospel age. The seals denote events of a religious character, and contain the history of the church from the opening of the Christian era to the coming of Christ.” Uriah Smith, Daniel and Revelation, 431.
«Apre li fin pran liv la, Ti Mouton an imedyatman kòmanse louvri sele yo; epi atansyon apot la dirije sou sèn ki dewoule anba chak sele. Nimewo sèt la deja remake nan Ekriti yo kòm siy ki endike totalite ak pèfeksyon. Se poutèt sa, sèt sele yo anbrase tout antye yon sèten kategori evènman, ki pwolonje petèt rive jis nan epòk Konstanten an, epi sèt twonpèt yo yon lòt seri depi tan sa a pi lwen, sa pa kapab kòrèk. Twonpèt yo endike yon seri evènman ki dewoule an menm tan ak evènman sele yo, men ki gen yon karaktè nèt diferan. Yon twonpèt se yon senbòl lagè; kidonk, twonpèt yo endike gwo boulvèsman politik ki dwe fèt pami nasyon yo pandan epòk levanjil la. Sele yo endike evènman ki gen yon karaktè relijye, epi yo genyen istwa legliz la depi ouvèti epòk kretyen an jouk nan vini Kris la.» Uriah Smith, Daniel and Revelation, 431.
A trumpet is a symbol of war and political commotion. Speaking of verse two of chapter eight of Revelation Smith states:
Yon twonpèt se yon senbòl lagè ak boulvès politik. Konsènan vèsè de nan chapit uit liv Revelasyon an, Smith deklare:
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
« VÈSÈ 2. Epi mwen wè sèt zanj yo ki te kanpe devan Bondye; epi yo te bay yo sèt twonpèt. »
“This verse introduces a new and distinct series of events. In the seals we have had the history of the church during what is called the gospel dispensation. In the seven trumpets, now introduced, we have the principal political and warlike events which were to transpire during the same time.” Uriah Smith, Daniel and Revelation, 476.
«Vèsè sa a prezante yon nouvo seri evènman ki diferan nèt. Nan sele yo, nou te genyen istwa legliz la pandan sa yo rele dispansasyon levanjil la. Nan sèt twonpèt yo, kounye a yo prezante, nou genyen prensipal evènman politik ak lagè ki te dwe rive pandan menm epòk sa a.» Uriah Smith, Daniel and Revelation, 476.
The seventh seal is opened in the first six verses of Revelation chapter eight, and in the backdrop of the opening of the seventh seal, seven angels with seven trumpets are prepared to blow.
Sètkyèm so a louvri nan sis premye vèsè chapit uit nan Liv Revelasyon an, epi nan kontèks ouvèti sètkyèm so a, sèt zanj ki gen sèt twonpèt pare pou yo soufle.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.
Epi lè li te louvri setyèm sele a, te gen silans nan syèl la pandan anviwon demi èdtan. E mwen wè sèt zanj yo ki te kanpe devan Bondye; e yo te resevwa sèt twonpèt. E yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; e yo te ba li anpil lansan, pou l te ofri li ansanm ak priyè tout sen yo sou lotèl an lò ki te devan twòn nan. E lafimen lansan an, ki te monte ansanm ak priyè sen yo, moute devan Bondye soti nan men zanj lan. E zanj lan pran lansanwa a, li plen li ak dife ki soti sou lotèl la, epi li jete l sou tè a: epi te gen vwa, ak loraj, ak zèklè, ak yon tranblemanntè. E sèt zanj yo ki te gen sèt twonpèt yo pare tèt yo pou yo sonnen. Revelasyon 8:1–6.
There is a prophetic anomaly that we have been identifying in previous articles, but which we have not yet specifically addressed its particular prophetic phenomenon. That anomaly is that symbols that represent a sequence of waymarks in prophetic history, are all brought together in the conclusion of the history they represent. We have shown that the four generations of Laodicean Adventism that is represented by the four abominations of Ezekiel chapter eight marked specific waymarks, but that each of them, as a test, repeat in the history of the sealing of the one hundred and forty-four thousand. This anomaly is also found in the seven trumpets, for though they represent specific judgments upon pagan, papal and modern Rome, they all come together again when the executive judgment upon modern Rome begins at the soon-coming Sunday law.
Gen yon anomali pwofetik nou te idantifye nan atik anvan yo, men nou poko adrese espesyalman fenomèn pwofetik patikilye li a. Anomali sa a se lefèt ke senbòl ki reprezante yon sekans makè nan istwa pwofetik yo, tout rasanble ansanm nan konklizyon istwa yo reprezante a. Nou te montre ke kat jenerasyon Advantis Lawodise a, ki reprezante pa kat abominasyon Ezekyèl chapit uit la, te make makè espesifik; men chak ladan yo, kòm yon tès, repete nan istwa sele san karant-kat mil yo. Anomali sa a parèt tou nan sèt twonpèt yo; paske, byenke yo reprezante jijman espesifik sou Wòm payen, Wòm papal ak Wòm modèn, yo tout reyini ankò lè jijman egzekitif sou Wòm modèn nan kòmanse anba lwa dimanch ki prèt pou vini an.
The seven trumpets have specific dates when they were fulfilled in the past, but Sister White also places the seven angels with seven trumpets in Revelation chapter eight, in the history of the soon coming Sunday law.
Sèt twonpèt yo gen dat presi kote yo te akonpli nan tan pase a, men Sè White mete sèt zanj ki gen sèt twonpèt yo tou nan Revelasyon chapit uit, nan istwa lwa dimanch ki pral vini talè a.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
«Lè li te louvri senkyèm sele a, mwen wè anba lotèl la nanm moun yo ki te touye poutèt pawòl Bondye a, ak poutèt temwayaj yo te kenbe a; epi yo rele ak yon gwo vwa, yo di: Jiska kilè, O Seyè, Sen ak Veridik, ou p ap jije epi vanje san nou sou moun ki rete sou tè a? Epi yo te bay chak ladan yo rad blan [Yo te deklare yo pwòp ak sen]; epi yo te di yo pou yo repoze yo ankò pou yon ti tan, jiskaske lòt konpatizan sèvis yo ansanm ak frè yo, ki ta dwe touye menm jan ak yo, ta fin konplete» [Revelation 6:9–11]. Isit la te gen sèn yo te prezante Jan, ki pa t yon reyalite aktyèl, men sa ki t ap rive nan yon peryòd tan alavni.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Apokalips 8:1–4 » te site. Manuscript Releases, volim 20, 197.
In the previous passage Sister White applies the dialogue and fulfillment of the fifth seal to the period when the seven angels are about to sound in chapter eight, but she also places the same representation at the history of the two voices of Revelation chapter eighteen.
Nan pasaj anvan an, Sè White aplike dyalòg la ak akonplisman senkyèm sele a nan peryòd lè sèt zanj yo prèt pou sonnen nan chapit uit la, men li mete menm reprezantasyon an tou nan istwa de vwa yo nan Revelasyon chapit dizwit la.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Lè senkyèm sele a te louvri, Jan Revelatè a, nan vizyon, te wè anba lotèl la gwoup sila yo ki te touye poutèt Pawòl Bondye a ak temwayaj Jezikri a. Apre sa, te vini sèn yo dekri nan dizwityèm chapit Revelasyon an, lè sila yo ki fidèl e veritab yo rele soti nan Babilòn. [Revelasyon 18:1–5, site.]” Manuscript Releases, volim 20, 14.
The seven trumpets represent God’s judgment in the history of pagan, papal and Modern Rome, but they are also represented in the history of September 11, 2001, and the second voice of the soon-coming Sunday law. After addressing the first six verses of Revelation chapter eight, Uriah Smith begins to present the first four trumpets’ historical fulfillments.
Sèt twonpèt yo reprezante jijman Bondye nan istwa Wòm payen, Wòm papal, ak Wòm modèn, men yo reprezante tou nan istwa 11 septanm 2001, ak dezyèm vwa lwa dimanch ki pral vini talè a. Apre li fin adrese sis premye vèsè chapit uit nan liv Revelasyon an, Uriah Smith kòmanse prezante akonplisman istorik kat premye twonpèt yo.
“The subject of the seven trumpets is here resumed, and occupies the remainder of this chapter and all of chapter 9. The seven angels prepare themselves to sound. Their sounding comes in as a complement to the prophecy of Daniel 2 and 7, commencing with the breaking up of the old Roman empire into its ten divisions, of which, in the first four trumpets, we have a description.” Uriah Smith, Daniel and Revelation, 477.
“Sijè sèt twonpèt yo rekòmanse isit la, epi li okipe rès chapit sa a ansanm ak tout chapit 9 la. Sèt zanj yo prepare tèt yo pou sonnen. Lè yo sonnen an vini kòm yon konpleman pou pwofesi Danyèl 2 ak 7 yo, kòmanse ak demantèlman ansyen anpi women an an dis divizyon li yo, ki sa yo, nan kat premye twonpèt yo, nou jwenn yon deskripsyon.” Uriah Smith, Daniel and Revelation, 477.
Smith identifies that the first four trumpets were God’s judgments upon pagan Rome. He quotes verse seven that identifies the prophetic characteristics of the first trumpet, and then identifies its historical fulfillment.
Smith fè konnen kat premye twonpèt yo te jijman Bondye sou Wòm payèn. Li site vèsè sèt la, ki montre karakteristik pwofetik premye twonpèt la, epi apre sa li idantifye akonplisman istorik li.
“The first sore and heavy judgment which fell on Western Rome in its downward course, was the war with the Goths under Alaric, who opened the way for later inroads. The death of Theodosius, the Roman emperor, occurred in January, 395, and before the end of the winter the Goths under Alaric were in arms against the empire.
“Premye gwo maleng ak jijman lou ki te tonbe sou Wòm oksidantal nan chemen desandan li, se te lagè ak Gòt yo anba Alarik, ki te louvri chemen an pou anvayisman ki te vin apre yo. Lanmò Teodozyòs, anperè women an, te rive nan mwa janvye 395, e anvan fen sezon ivè a, Gòt yo anba Alarik te deja pran zam kont anpi a.
“The first invasion under Alaric ravaged Thrace, Macedonia, Attica, and the Peloponnesus, but did not reach the city of Rome. On his second invasion, however, the Gothic chieftain crossed the Alps and the Apennines and appeared before the walls of the ‘eternal city,’ which soon fell a prey to the fury of the barbarians.
“Premye envazyon anba Alarik te ravaje Trasi, Masedwàn, Atik, ak Peloponnèz la, men li pa t rive jouk lavil Wòm. Sepandan, nan dezyèm envazyon li a, chèf gotik la te travèse Alp yo ak Apenen yo, epi li te parèt devan miray ‘vil etènèl la,’ ki byento te tonbe kòm viktim devan kòlè barbar yo.”
“The blast of the first trumpet has its location about the close of the fourth century and onward, and refers to these desolating invasions of the Roman empire under the Goths.” Uriah Smith, Daniel and Revelation, 478.
“Son premye twonpèt la sitiye anviwon fen katriyèm syèk la epi apre sa, e li fè referans ak envazyon devastatè sa yo kont Anpi women an anba Got yo.” Uriah Smith, Daniel and Revelation, 478.
Smith identifies Alaric as the symbol of God’s judgment upon pagan Rome represented by the first trumpet. Each of the trumpets have a historical figure that represents the trumpet, Alaric represents the arrival of the first trumpet from the end of the fourth century. Miller could not have seen that this trumpet was brought upon Rome because of Sunday enforcement, for Miller was a Sunday keeper. Smith missed this fact also, but Smith did recognize that the first enforced Sunday law was instituted by Constantine in the year 321. The prophetic rule of thumb associated with Sunday enforcement is always the same, for God never changes, and that rule is that “national apostasy is followed by national ruin”. Alaric represents the beginning of national ruin which began in the very period that Constantine passed the first Sunday law.
Smith idantifye Alaric kòm senbòl jijman Bondye sou lavil Wòm payen an, jan premye twonpèt la reprezante l. Chak nan twonpèt yo gen yon pèsonaj istorik ki reprezante twonpèt la; Alaric reprezante rive premye twonpèt la depi nan fen katriyèm syèk la. Miller pa t kapab wè twonpèt sa a te tonbe sou lavil Wòm poutèt obligasyon pou obsève dimanch, paske Miller te yon obsèvatè dimanch. Smith te manke reyalite sa a tou, men Smith te rekonèt premye lwa dimanch ki te enpoze a te tabli pa Constantine nan ane 321. Règ pwofetik jeneral ki asosye ak obligasyon pou obsève dimanch la toujou menm jan an, paske Bondye pa janm chanje, e règ sa a se ke “apostas nasyonal la swiv pa destriksyon nasyonal la”. Alaric reprezante kòmansman destriksyon nasyonal la, ki te kòmanse menm nan peryòd kote Constantine te pase premye lwa dimanch la.
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
Smith kontinye lè li site vèsè uit la, ki idantifye dezyèm twonpèt la, epi li kontinye kòmantè li a:
“The Roman empire, after Constantine, was divided into three parts; and hence the frequent remark, ‘a third part of men,’ etc., in allusion to the third part of the empire which was under the scourge. This division of the Roman kingdom was made at the death of Constantine, among his three sons, Constantius, Constantine II, and Constans. Constantius possessed the East, and fixed his residence at Constantinople, the metropolis of the empire. Constantine the Second held Britain, Gaul, and Spain. Constans held Illyricum, Africa, and Italy. (See Sabine’s Ecclesiastical History, p. 155.) Of this well-known historical fact, Elliott, as quoted by Albert Barnes, in his notes on Rev.12:4, says: ‘Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred in A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other, A.D. 337, on the death of Constantine, Constans and Constantius.’” Uriah Smith, Daniel and Revelation, 480.
“Anpi women Wòm nan, apre Konstanten, te divize an twa pati; se poutèt sa yo fè souvan remak sa a, ‘yon twazyèm pati nan lèzòm,’ elatriye, an alizyon ak twazyèm pati anpi a ki te anba fwèt la. Divizyon sa a nan wayòm women an te fèt lè Konstanten te mouri, pami twa pitit gason li yo: Konstansyis, Konstanten II, ak Konstans. Konstansyis te posede Lès la, e li te fikse rezidans li Konstantinòp, metwopòl anpi a. Konstanten Dezyèm lan te kenbe Bretay, Gòl, ak Espay. Konstans te kenbe Ilirikòm, Afrik, ak Itali. (Gade Ecclesiastical History Sabine lan, p. 155.) Konsènan reyalite istorik sa a ki byen konnen, Elliott, jan Albert Barnes site li nan nòt li sou Rev.12:4, di konsa: ‘Omwen de fwa, anvan anpi women an te vin divize nèt ale an de pati, Lès la ak Lwès la, te gen yon divizyon tripatit nan anpi a. Premye a te rive an 311 ap. J.-K., lè li te divize ant Konstanten, Lisinyis, ak Maksimin; lòt la, an 337 ap. J.-K., lè Konstanten te mouri, ant Konstans ak Konstansyis.’” Uriah Smith, Daniel and Revelation, 480.
The historical phenomenon of Rome being divided into three parts, and also two parts that is referenced by the historians which Smith cites, are the elements of Rome that identify the threefold union of Modern Rome, that makes up a structure that is divided into two, representing the combination of church and state. When Smith continues he then identifies the historical figure associated with the second trumpet.
Fenomen istorik Wòm ki te divize an twa pati, epi tou an de pati jan istoryen Smith site yo fè referans ak sa, se eleman Wòm yo ki idantifye inyon twa-fwa Wòm Modèn nan, ki fòme yon estrikti ki divize an de, sa ki reprezante konbinezon legliz ak leta. Lè Smith kontinye, li idantifye apre sa pèsonaj istorik ki asosye avèk dezyèm twonpèt la.
“The history illustrative of the sounding of the second trumpet evidently relates to the invasion and conquest of Africa, and afterward of Italy, by the terrible Genseric. His conquests were for the most part NAVAL; and his triumphs were “as it were a great mountain burning with fire, cast into the sea.” What figure would better, or even so well, illustrate the collision of navies, and the general havoc of war on the maritime coasts? In explaining this trumpet, we are to look for some events which will have a particular bearing on the commercial world. The symbol used naturally leads us to look for agitation and commotion. Nothing but a fierce maritime warfare would fulfil the prediction. If the sounding of the first four trumpets relates to four remarkable events which contributed to the downfall of the Roman empire, and the first trumpet refers to the ravages of the Goths under Alaric, in this we naturally look for the next succeeding act of invasion which shook the Roman power and conduced to its fall. The next great invasion was that of “the terrible Genseric,” at the head of the Vandals. His career occurred during the years A.D. 428–468. This great Vandal chief had his headquarters in Africa. . ..
“Istwa ki bay yon ilistrasyon sou son dezyèm twonpèt la, klèman gen rapò ak envazyon ak konkèt Afrik, epi apre sa Itali, pa terib Genséric la. Konkèt li yo te, pou pi fò, NAVAL; e triyonf li yo te “tankou yon gwo mòn k ap boule ak dife, yo voye l nan lanmè a.” Ki figi ki ta ka pi byen, oswa menm osi byen, ilistre kolizyon flòt yo, ak dega jeneral lagè sou kot maritim yo? Lè n ap esplike twonpèt sa a, nou dwe chèche kèk evènman ki va gen yon rapò patikilye ak mond komèsyal la. Senbòl yo itilize a mennen nou natirèlman pou n chèche ajitasyon ak boulvèsman. Anyen lòt pase yon lagè maritim feròs pa t ap akonpli prediksyon an. Si son premye kat twonpèt yo gen rapò ak kat evènman remakab ki te kontribye nan tonbe Anpi women an, epi premye twonpèt la fè referans ak devastasyon Gòt yo anba Alaric, nan sa a nou natirèlman chèche pwochen zak envazyon ki te vini apre a, ki te souke pouvwa women an epi ki te mennen nan tonbe li. Pwochen gran envazyon an se te pa “terib Genséric la,” alatèt Vandàl yo. Karyè li te dewoule pandan ane 428–468 aprè Jezikri. Gran chèf Vandàl sa a te gen katye jeneral li ann Afrik....”
“Concerning the important part which this bold corsair acted in the downfall of Rome, Mr. Gibbon uses this significant language: ‘Genseric, a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila.’” Uriah Smith, Daniel and Revelation, 481, 484.
“Konsènan wòl enpòtan korsè odasye sa a te jwe nan tonbe Wòm nan, Mesye Gibbon sèvi ak pawòl siyifikatif sa yo: ‘Genseric, yon non ki, nan destriksyon anpi women an, te merite yon plas egal ak non Alaric ak Attila yo.’” Uriah Smith, Daniel and Revelation, 481, 484.
Smith, while quoting the historian Gibbon, who pointed out the historical symbols of the first three trumpets, identified that Genseric was the second trumpet and then said that Genseric, “deserved equal rank with Alaric and Attila.” Alaric is the first trumpet, Genseric the second and Attila the Hun was the third trumpet, which is addressed in verse ten. Smith pointed out that the second trumpet, represented by Genseric, represented the history of “428-468.” Then Smith quotes verse ten which identifies the third trumpet, and continues his narrative:
Pandan Smith t ap site istoryen Gibbon, ki te montre senbòl istorik premye twa twonpèt yo, li te idantifye ke Genseric se te dezyèm twonpèt la, epi answit li te di ke Genseric “te merite menm ran ak Alaric ak Attila.” Alaric se premye twonpèt la, Genseric se dezyèm nan, epi Attila, moun Hun an, se te twazyèm twonpèt la, ki adrese nan vèsè dis la. Smith te fè remake ke dezyèm twonpèt la, ki reprezante pa Genseric, te reprezante istwa “428-468.” Lè sa a, Smith site vèsè dis la, ki idantifye twazyèm twonpèt la, epi li kontinye narasyon li a:
“In the interpretation and application of this passage, we are brought to the third important event which resulted in the subversion of the Roman empire. And in finding a historical fulfilment of this third trumpet, we shall be indebted to the Notes of Dr. Albert Barnes for a few extracts. In explaining this scripture, it is necessary, as this commentator says, ‘That there should be some chieftain or warrior who might be compared to a blazing meteor; whose course would be singularly brilliant; who would appear suddenly LIKE a blazing star, and then disappear like a star whose light was quenched in the waters.’— Notes on Revelation 8.
“Nan entèpretasyon ak aplikasyon pasaj sa a, nou mennen rive nan twazyèm evènman enpòtan ki te lakòz souvèsyon anpi women an. E nan chèche yon akonplisman istorik pou twazyèm twonpèt sa a, n ap dwe kèk ekstrè nan Nòt Doktè Albert Barnes yo. Nan esplike ekriti sa a, li nesesè, jan kòmantatè sa a di li, ‘Pou ta gen yon chèf oswa yon vanyan sòlda ki ta ka konpare ak yon meteyò k ap flannen ak dife; ki chemen li ta dwe gen yon briyans espesyalman remakab; ki ta parèt toudenkou TANKOU yon etwal k ap limen ak dife, epi apre sa disparèt tankou yon etwal limyè li te etenn nan dlo yo.’— Nòt sou Revelasyon 8.
“It is here premised that this trumpet has allusion to the desolating wars and furious invasions of Attila against the Roman power, which he carried on at the head of his hordes of Huns. . ..
«Li sipoze isit la ke twonpèt sa a fè alizyon ak lagè devastatè yo ak envazyon fewòs Atìla te mennen kont pisans women an, lagè li te fè pandan li t ap dirije bann òd Hun li yo....»
“‘And the Name of the Star is Called Wormwood [denoting the bitter consequences].’ These words—which are more intimately connected with the preceding verse, as even the punctuation in our version denotes—recall us for a moment to the character of Attila, to the misery of which he was the author or the instrument, and to the terror that was inspired by his name.
“‘Epi non zetwal la rele Absint [ki endike konsekans anmè yo].’ Pawòl sa yo—ki pi sere mare ak vèsè ki vin anvan an, jan menm ponktiyasyon nan vèsyon nou an montre sa—fè nou tounen pou yon moman sou karaktè Atila, sou mizè li te lakòz oswa li te sèvi kòm enstriman an, ak sou laterè non li te enspire.”
“‘Total extirpation and erasure,’ are terms which best denote the calamities he inflicted.’ He styled himself, ‘The Scourge of God.’” Uriah Smith, Daniel and Revelation, 484, 487.
« « Extermination totale et effacement », sont des termes qui expriment le mieux les calamités qu’il infligea. » Il se qualifiait lui-même de « Fléau de Dieu ». » Uriah Smith, Daniel and Revelation, 484, 487.
The history of the third trumpet, represented by Attila the Hun, was the year 441, unto his death in the year 453. Smith then quotes verse twelve, which presents the fourth trumpet and describes the barbarian monarch Odoacer, where the threefold symbolism of Western Rome is represented by the sun, the moon and the stars. He identifies the three symbols as symbols of the “sun, moon, and stars—for they are undoubtedly here used as symbols—evidently denote the great luminaries of the Roman government,—its emperors, senators, and consuls. Bishop Newton remarks that the last emperor of Western Rome was Romulus, who in derision was called Augustulus, or the “diminutive Augustus.” Western Rome fell A.D. 476. Still, however, though the Roman sun was extinguished, its subordinate luminaries shone faintly while the senate and consuls continued. But after many civil reverses and changes of political fortune, at length, A.D. 566, the whole form of the ancient government was subverted, and Rome itself was reduced form being the empress of the world to a poor dukedom tributary to the Exarch of Ravenna.” Uriah Smith, Daniel and Revelation, 487.
Istwa twazyèm twonpèt la, ki te reprezante pa Atila, Wa Oun yo, te kòmanse nan ane 441, jouk rive nan lanmò li nan ane 453. Apre sa, Smith site vèsè douz la, ki prezante katriyèm twonpèt la epi ki dekri monak barbar Odoas, kote senbolis trip la nan Wòm oksidantal la reprezante pa solèy la, lalin nan, ak zetwal yo. Li idantifye twa senbòl sa yo kòm senbòl “solèy la, lalin nan, ak zetwal yo—paske san dout se kòm senbòl yo itilize yo isit la—evidamman yo endike gwo limyè gouvènman women an,—anperè li yo, senatè li yo, ak konsil li yo. Evèk Newton fè remake ke dènye anperè Wòm oksidantal la se te Romulus, yo te rele l pa derizyon Augustulus, oswa ‘ti Auguste’ la.” Wòm oksidantal la tonbe nan ane 476 aprè Jezikri. Men, malgre sa, byenke solèy women an te etenn, limyè ki te soumèt anba li yo te kontinye klere fèb pandan sena a ak konsil yo te kontinye egziste. Men apre anpil dechoukay sivil ak chanjman nan sò politik la, finalman, nan ane 566 aprè Jezikri, tout fòm ansyen gouvènman an te chavire, epi Wòm li menm te desann soti nan pozisyon li kòm anperatris lemonn pou l vin yon pòv duche ki t ap peye lajan taks bay Ègzàk Ravèn nan.” Uriah Smith, Daniel and Revelation, 487.
Here we find another witness to the threefold division of Rome, that prefigures the threefold union of modern Rome. With eastern Rome and emperor Constantine the threefold division was represented by his three sons, but with western Rome it was their threefold form of government. Smith then identifies that the sun, moon, and stars represent a specific order in which western Rome was brought down. He concludes his narrative with the following introduction of the last three trumpets.
Isit la nou jwenn yon lòt temwen sou divizyon an twa pati nan Wòm, ki prefigire inyon an twa pati nan Wòm modèn. Avèk Wòm lès la ak anperè Konstanten, divizyon an twa pati te reprezante pa twa pitit gason li yo; men avèk Wòm lwès la, se te fòm gouvènman yo an twa pati. Apre sa, Smith idantifye ke solèy la, lalin nan, ak zetwal yo reprezante yon lòd espesifik selon ki Wòm lwès la te vin tonbe. Li fini narasyon li a avèk entwodiksyon sa a sou twa dènye twonpèt yo.
“Fearful as were the calamities brought upon the empire by the first incursions of these barbarians, they were comparatively light as contrasted with the calamities which were to follow. They were but as the preliminary drops of a shower before the torrent which was soon to fall upon the Roman world. The three remaining trumpets are overshadowed with a cloud of woe, as set forth in the following verses.
“Malgre gravite kalamite premye envazyon barbar sa yo te pote sou anpi a, yo te, an konparezon, lejè devan kalamite ki t ap gen pou swiv yo. Yo pa t anyen plis pase premye gout yon lapli anvan torrent la ki byento t ap tonbe sou mond women an. Twa twonpèt ki rete yo kouvri anba yon nwaj malè, jan sa parèt nan vèsè ki vin apre yo.
“‘VERSE 13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound.’
“VÈSÈ 13. Epi mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, li t ap di ak yon vwa byen fò: Malè, malè, malè pou moun ki rete sou tè a, poutèt lòt son twonpèt twa zanj yo, ki poko sonnen yo.”
“This angel is not one of the series of the seven trumpet angels, but simply one who announces that the three remaining trumpets are woe trumpets, on account of the more terrible events to transpire under their sounding. Thus the next, or fifth trumpet, is the first woe; the sixth trumpet, the second woe; and the seventh, the last one in this series of seven trumpets, is the third woe.” Uriah Smith, Daniel and Revelation, 493.
“Anj sa a pa youn nan seri sèt anj twonpèt yo, men se senpleman yon anj ki anonse ke twa twonpèt ki rete yo se twonpèt malè, akoz evènman ki pi terib ki gen pou rive pandan son yo ap tande. Konsa, pwochen an, oswa senkyèm twonpèt la, se premye malè a; sizyèm twonpèt la, dezyèm malè a; epi setyèm lan, dènye a nan seri sèt twonpèt sa yo, se twazyèm malè a.” Uriah Smith, Daniel and Revelation, 493.
We will continue with the three trumpet Woes in the next article.
N ap kontinye ak twa malè twonpèt yo nan atik k ap vini an.
“The calamities of imperial Rome, in its downfall, were told to the very last of them, till Rome was without an emperor, a consul, or a senate. ‘Under the Exarchs of Ravenna, Rome was degraded to the second rank.’ The third part of the sun was smitten, and the third part of the moon, and the third part of the stars. The race of the Caesars was not extinct with the emperors of the West. Rome, before its fall, possessed but a portion of the imperial power. Constantinople divided with it the empire of the world. And neither Goths nor Vandals lorded over that still imperial city, the emperor of which, after the first transference of the seat of empire by Constantine, often held the emperor of Rome as his nominee and vicegerent. And the fate of Constantinople was reserved till other ages, and was announced by other trumpets. Of the sun, the moon, and the stars, as yet but the third part was smitten.
“Katastwòf Wòm enperyal yo, nan tonbe li, te anonse jouk rive nan dènye nan yo, jis lè Wòm te vin san anperè, san konsil, ni san sena. ‘Anba Ègzàk Ravenna yo, Wòm te degrade rive nan dezyèm ran.’ Twazyèm pati solèy la te frape, ak twazyèm pati lalin nan, ak twazyèm pati zetwal yo. Ras Sèza yo pa t vin disparèt ansanm ak anperè Lwès yo. Wòm, anvan tonbe li, te posede sèlman yon pati nan pouvwa enperyal la. Konstantinòp te pataje avè l anpi mond lan. E ni Gòt yo ni Vandal yo pa t domine sou vil sa a ki te toujou enperyal, vil kote anperè li a, apre premye transfè syèj anpi a pa Konstanten, souvan te kenbe anperè Wòm nan kòm kandida li ak vis-rejan li. E sò Konstantinòp la te rezève pou lòt epòk, e li te anonse pa lòt twonpèt. Konsènan solèy la, lalin nan, ak zetwal yo, jiskaprezan se sèlman twazyèm pati a ki te frape.”
“The concluding words of the Fourth Trumpet imply the future restoration of the Western Empire: ‘The day shone not for the third part of it, and the night likewise.’ In respect to civil authority, Rome became subject to Ravenna, and Italy was a conquered province of the Eastern Empire. But, as more appropriately pertaining to other prophecies, the defense of the worship of images first brought the spiritual and temporal powers of the pope and of the emperor into violent collision; and, by conferring on the pope all authority over the churches, Justinian laid his helping hand to the promotion of the papal supremacy, which afterward assumed the power of creating monarchs. In the year of our Lord 800, the pope conferred on Charlemagne the title of Emperor of the Romans.’—Keith. That title was again transferred from the king of France to the king of Germany. And by the Emperor Francis the Second even this fiction was finally and forever renounced, Aug. 6, 1806.” A. T. Jones, The Great Nations of Today, 54.
“Les dernières paroles de la Quatrième Trompette impliquent le rétablissement futur de l’Empire d’Occident : ‘Le jour ne brilla pas pour son tiers, ni la nuit de même.’ En ce qui concerne l’autorité civile, Rome devint soumise à Ravenne, et l’Italie fut une province conquise de l’Empire d’Orient. Mais, comme cela se rapporte plus proprement à d’autres prophéties, la défense du culte des images amena d’abord les puissances spirituelle et temporelle du pape et de l’empereur à une violente collision ; et, en conférant au pape toute autorité sur les églises, Justinien prêta sa main secourable à la promotion de la suprématie papale, qui assuma ensuite le pouvoir de créer des monarques. En l’an de notre Seigneur 800, le pape conféra à Charlemagne le titre d’Empereur des Romains.’ — Keith. Ce titre fut de nouveau transféré du roi de France au roi d’Allemagne. Et par l’empereur François II, même cette fiction fut finalement et pour toujours renoncée, le 6 août 1806.” A. T. Jones, The Great Nations of Today, 54.