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.
Wiliam Miller ipekwe uni muangaza mukulu pa makanisa saba, mihuri saba, na baragumu saba katika kitabu cha Ufunuo. Aliweka alama hizo za unabii ndani ya mfumo wa mamlaka mbili zenye kufanya ukiwa, yaani upagani ukifuatwa na upapa. Hakuona kila sifa ya kiunabii ya alama hizo, lakini yale aliyoyaona yaliweka msingi wa uelewa wa historia ya ndani na historia ya nje ya kanisa la Mungu tangu wakati wa mitume hata mwisho wa dunia. Historia ya ndani iliwasilishwa na makanisa, na historia ya nje ya makanisa iliwasilishwa na mihuri. Aliona ya kuwa baragumu zilikuwa alama za hukumu ya Mungu juu ya Rumi, ambayo ilikuwa mfano wa hukumu ya Mungu juu ya Rumi katika mwisho wa dunia, ijapokuwa hakuona ya kuwa Rumi katika mwisho wa dunia ilikuwa imeundwa na muungano wa namna tatu.
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.”
Uriah Smithが著した『Daniel and Revelation』には、いくつかの誤った考えが含まれているが、それは Sister White によって「God’s helping hand」と位置づけられた。彼女は、それが『The Great Controversy』、『Patriarchs and Prophets』、および『The Desire of Ages』とともに頒布されるべきであると示した。彼女のこの力強い推奨は、その書物が彼女自身の著作と同じ霊感の水準にあることを意味したのではなく、その書物が「grand instruction」を含み、また「bringing many precious souls to a knowledge of the truth」に責任を負ってきたことを意味していた。
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.
Buku i ifwamu mantiki ya kinabii ya Kimumaleri, ikiandamana na dhana za unabii ambazo hazikuwa zimeonekana kabla ya Oktoba 22, 1844. Tutarejelea vifungu katika kitabu hiki tunapoweka wazi matumizi ya namna tatu ya ole tatu zile.
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 yavuze ko “amakondera arindwi ari amateka y’imanza ndwi zidasanzwe kandi zikomeye zoherejwe ku isi, cyangwa ku bwami bw’Abaroma.” Amakondera ane ya mbere agereranya imanza zagejejwe kuri Roma ya gipagani, kandi akondera ka gatanu n’aka gatandatu byari imanza z’Imana zagejejwe kuri Roma ya gipapa, ariko Miller ntiyari kuba yaramenye ko akondera ka karindwi kagereranyaga urubanza rw’Imana kuri Roma y’iki gihe. Avuga iby’ibimenyetso birindwi n’amakondera arindwi byo mu Byahishuwe, Uriah Smith yaranditse ati:
“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.
“किताब ग्रहण कर लेने के बाद, मेम्ना तुरंत ही मुहरों को खोलने लगता है; और प्रेरित का ध्यान उन दृश्यों की ओर आकर्षित किया जाता है जो प्रत्येक मुहर के अधीन घटित होते हैं। संख्या सात के विषय में पहले ही ध्यान दिलाया जा चुका है कि पवित्रशास्त्र में वह पूर्णता और सिद्धता को दर्शाती है। अतः सात मुहरें निश्चित प्रकार की घटनाओं की संपूर्णता को समेटे हुए हैं; इसलिए यह धारणा कि वे संभवतः कॉन्स्टैन्टाइन के समय तक पहुँचती हैं, और सात तुरहियाँ उस समय से आगे की किसी दूसरी श्रेणी को, सही नहीं हो सकती। तुरहियाँ उन घटनाओं की एक ऐसी श्रृंखला को सूचित करती हैं जो मुहरों की घटनाओं के समकालीन रूप से घटित होती हैं, परंतु स्वभाव में उनसे सर्वथा भिन्न हैं। तुरही युद्ध का एक प्रतीक है; इसलिए तुरहियाँ सुसमाचार-युग के दौरान जातियों के बीच होने वाले बड़े राजनीतिक उद्वेगों को सूचित करती हैं। मुहरें धार्मिक स्वरूप की घटनाओं को सूचित करती हैं, और मसीही युग के आरंभ से लेकर मसीह के आगमन तक कलीसिया का इतिहास समाहित करती हैं।” 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:
Bazı, cenge ve siyasî karışıklığa dair bir remzdir. Smith, Vahiy’in sekizinci bâbının ikinci âyeti hakkında şöyle der:
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
“‘MSTARI WA 2. Nami nikawaona wale malaika saba waliosimama mbele za Mungu; nao wakapewa tarumbeta saba.’”
“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.
“Vesi eni litangisa oluvililo vwa vyondunge vwa hya no vwa kwatuka. Mu bitapi, twakala no hisitoli ya liuka mu kati ka cikhati cina ciholoka kutangwa ngo olupitakano lwa Evangeli. Mu bitulilo bitanu na bibili, evi vina vino bitangisiwa, twakala no vyondunge vya cingeleka no vya nkondo vya muthimbu, evi vyali vya kulingiwa mu cikhati cimoce.” 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.
Muhuri wa saba unafunguliwa katika mistari sita ya kwanza ya Ufunuo sura ya nane, na katika mandhari ya kufunguliwa kwa muhuri wa saba, malaika saba wenye tarumbeta saba huandaliwa kuzipiga.
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.
Na alipoufumbua muhuri wa saba, kukawa na kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aulete pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa juu ya nchi; zikawa sauti, na ngurumo, na umeme, na tetemeko la nchi. Na wale malaika saba waliokuwa na baragumu saba wakajitayarisha kuzipiga. Ufunuo 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.
Kune kuburorho guhanura kudasanzwe twagiye tugaragaza mu nyandiko zabanje, ariko kugeza ubu ntiturabuga by’umwihariko nk’ikintu cyabwo cyihariye mu buhanuzi. Iryo kudasanzwe ni iri: ibimenyetso bigaragaza urukurikirane rw’utumenyetso tw’ingenzi mu mateka y’ubuhanuzi byose byongera gukoranirizwa hamwe ku musozo w’amateka bihagarariye. Twerekanye ko ibisekuru bine by’Abadiventisiti b’i Lawodikiya, bishushanywa n’ibizira bine byo muri Ezekieli igice cya munani, byaranze utumenyetso twihariye tw’ingenzi; ariko kandi ko buri kimwe muri byo, nk’ikigeragezo, cyisubiramo mu mateka yo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Uko kudasanzwe kandi kuboneka no mu mpanda ndwi; kuko nubwo zigereranya imanza zihariye zaciwe kuri Roma ya gipagani, iya gipapa, n’iya none, zose zongera guhuranira hamwe igihe urubanza nyubahiriza rwaciwe kuri Roma ya none rutangira ku itegeko ryo ku Cyumweru rigiye kuza vuba.
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.
Հինգերորդ դարի մեջ յոթ փողերն ունեն որոշակի թվականներ, երբ անցյալում կատարվեցին, սակայն Քույր Ուայթը Հայտնություն ութերորդ գլխում յոթ փողերով յոթ հրեշտակներին նույնպես դնում է մոտալուտ կիրակնօրյա օրենքի պատմության մեջ։
“‘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.
“‘Ane ko mepanolhoha ohi nlimpu nga madlimma, nieng ku mivet nga dlalem to paltingban, ehe to nepatay para to kagi to Dios, woy para to pagpamatuod nga intipod danen: woy mig-umow ranen to makusog nga kagi, sebad, Ngani, O Ginuu, Balaan woy Matuod, asta onad ka pa nga kona ka pa maghukom woy megbeles to langesa kai to menge meubpà ka to kalibutan? Woy intagan to mapuputi nga mga bisti to tagsa-tagsa kandan [Ipinahayag ranen nga maputli woy balaan]; woy iningkagiyan ranen, nga magpahuway pa ranen to malepayad nga uras, taman sa mekatuman man-e to duma ranen nga mga suguanon woy to menge suled ranen, nga ipapatay man sab iling kandan’ [Revelation 6:9–11]. Hini nga bahin, ingpahibalo kang Juan to mga talan-awon nga dili tinood nga natabo didto nga takna, kondili mao to mahitabo to usa nga panahon ka to palaabuton.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Kwambulwa 8:1–4 kwikwiwe.” Manuscript Releases, volume 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.
Mu kipande cyabanje, Mushiki wa White ashyira ikiganiro n’isohozwa ry’ikidodo cya gatanu ku gihe abamarayika barindwi bari hafi kuvuza impanda mu gice cya munani, ariko kandi anashyira icyo kigereranyo nyine mu mateka y’amajwi abiri yo mu Byahishuwe igice cya cumi n’umunani.
“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.
“Mu gihe ikimenyetso cya gatanu cyafungurwaga, Yohana Umuhishurirwa yabonye mu iyerekwa, munsi y’igicaniro, umutwe w’abishwe bazira Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibi haza ibyabaye bivugwa mu gice cya cumi n’umunani cy’Ibyahishuwe, igihe abafite ubwizerwa kandi b’ukuri bahamagarirwa gusohoka i Babuloni. [Ibyahishuwe 18:1–5, byasubiwemo.]” Manuscript Releases, volume 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.
Icilenge cinelilo cinomwe cileiminina ubupingushi bwa kwa Lesa mu mbali ya kalebalika, ya bupapa, ne ya Roma ya lino, lelo cimo cine cileimininwamo no mu mbali ya Septemba 11, 2001, elyo no mwibumba lya ciweme ca bubili ica mutemo wa pa Mulungu uwapalamina ukwisa. Panuma ya kulondolola amavesi yatandala mutanda aya mu Kusokolola cipandwa ca cine konse konse, Uriah Smith atendeka ukulanga ukufikilishiwa kwa kale kwa cinelilo canai cakwa ntanshi.
“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.
Omusomo gw’empanda musanvu guzzeemu okuggyibwamu nate wano, era gubuna ekitundu ekisigadde eky’essuula eno n’essuula 9 yonna. Bamalayika omusanvu beeteekateeka okufuuwa. Okufuuwa kwabwe kujja ng’okwongerako ku bunnabbi bwa Danyeri 2 ne 7, nga kutandikira ku kumenyekamenyeka kw’obwakabaka obukadde obw’Abaruumi mu bitundu byabwo ekkumi, bye tulinamu okunnyonnyolwa mu mpanda ennya ezisooka. 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.
اسمث دياردیکەت کە چوار کرنای یەکەم حوکمەکانی خودا بوون لەسەر ڕۆمای بەتپەرست. ئەو ئایەتی حەوت دەهێنێتەوە کە تایبەتمەندییە پێغەمبەرانەکانی کرنای یەکەم ناساندن دەکات، پاشان تەواوبوونی مێژووییی ئەویش دیاری دەکات.
“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.
“Kuza kwa mbere, kandi kukomeye, kw’urubanza rwamanutse kuri Roma y’Iburengerazuba mu nzira yayo yo gusenyuka, kwari intambara yagiranye n’Abagotikazi bayobowe na Alaric, uwo wafunguye inzira y’ibitero byakurikiyeho. Urupfu rwa Theodosius, umwami w’abami w’Abaroma, rwabaye muri Mutarama 395, kandi mbere y’uko igihe cy’itumba kirangira, Abagotikazi bayobowe na Alaric bari bamaze gufata intwaro barwanya ubwami.”
“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.
“Ukuhlasela kokuqala ngaphansi kuka-Alaric kwachitha iThrace, iMakedoniya, i-Attica, nePeloponnesus, kodwa akuzange kufinyelele emzini waseRoma. Nokho, ekuhlaseleni kwakhe kwesibili, inkosi yamaGoth yawela ama-Alps nama-Apennines, yase ibonakala phambi kwezindonga ‘zomuzi waphakade,’ owasheshe waba yimpango yolaka lwabahedeni.
“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.
“Likombelo lya trumpet wa kwanza lina mahali pake karibu na mwisho wa karne ya nne na kuendelea, na linahusu yale mashambulio haya ya kuharibu ya milki ya Kirumi chini ya Wagothi.” 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 atikiria Alaric kuwa ishara ya hukumu ya Mungu juu ya Rumi ya kipagani iliyowakilishwa na tarumbeta ya kwanza. Kila moja ya tarumbeta ina mhusika wa kihistoria anayewakilisha tarumbeta hiyo; Alaric anawakilisha kuja kwa tarumbeta ya kwanza tangu mwisho wa karne ya nne. Miller hangeweza kuona kwamba tarumbeta hii ililetwa juu ya Rumi kwa sababu ya ulazimishaji wa Jumapili, kwa maana Miller alikuwa mtunzaji wa Jumapili. Smith pia alikosa kuona ukweli huu, lakini Smith alitambua kwamba sheria ya kwanza ya Jumapili iliyolazimishwa ilianzishwa na Constantine katika mwaka 321. Kanuni ya kiunabii inayohusishwa na ulazimishaji wa Jumapili daima ni ileile, kwa maana Mungu habadiliki kamwe, nayo kanuni hiyo ni kwamba “uasi wa taifa hufuatiwa na maangamizi ya taifa.” Alaric anawakilisha mwanzo wa maangamizi ya taifa yaliyoanza katika kipindi kilekile ambacho Constantine alipitisha sheria ya kwanza ya Jumapili.
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
Smith aqhubekela phambili ngokucaphuna ivesi lesishiyagalombili, elikhomba uphondo lwesibili, bese eqhubeka nokuhlaziya kwakhe:
“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.
“Romayî İmparatorluk, Constantine’den sonra, sê beşan hate parçekirin; û ji ber vê yekê ew gotina pir caran tê gotin, ‘sêyeka mirovên,’ hwd., wekî îşaretî bo wê sêyeka împaratoriyê ku di bin qamçiya cezayê de bû. Ev parçekirina padîşahiya Romayê di mirina Constantine de hate kirin, di navbera sê kurên wî de, Constantius, Constantine II, û Constans. Constantius Rojhilat di dest de girt, û cihê rûniştina xwe li Constantinople, paytexta împaratoriyê, danî. Constantine ya Duyem Britanya, Galya, û Ispanya di dest de girt. Constans Illyricum, Afrîka, û Îtalyayê di dest de girt. (Binêre Dîroka Dêrî ya Sabine, r. 155.) Li ser vê rastiya dîrokî ya baş nasîn, Elliott, wekî ku Albert Barnes di notên xwe li ser Rev.12:4 de jê vedibêje, wiha dibêje: ‘Herî kêm du caran, berî ku Împaratoriya Romayê bi awayekî daîmî bibe du beşan, Rojhilatî û Rojavaî, parçekirineke sê-beşî ya împaratoriyê hebû. Yekem di s. 311 P.Z. de çêbû, dema ku ew di navbera Constantine, Licinius, û Maximin de hate parvekirin; ya din jî, di s. 337 P.Z. de, li ser mirina Constantine, di navbera Constans û Constantius de.’” 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.
Ekintu ekyafaayo eky’e Rooma okugabanyizibwaamu ebitundu bisatu, era n’ebitundu bibiri abannabyafaayo Smith by’ajuliza bye boogerako, bye bintu bya Rooma ebiraga obwegassi obw’emirundi esatu obwa Rooma ey’Omulembe Guno, obukola ensengeka egabanyiziddwaamu ebibiri, nga kikiikirira okwegatta kw’ekkanisa n’eggwanga. Smith bwe yeeyongera, awo n’alyoka alaga omuntu ow’omu byafaayo akwata ku kkondeere eryokubiri.
“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. . ..
“ਮਨੁੱਖੇਤਿਹਾਸ ਦਾ ਉਹ ਭਾਗ ਜੋ ਦੂਜੇ ਤੂਰ੍ਹੀ ਦੇ ਵੱਜਣ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤਕ ਵਿਆਖਿਆ ਕਰਦਾ ਹੈ, ਸਪਸ਼ਟ ਤੌਰ ‘ਤੇ ਭਿਆਨਕ ਜੇਨਸੇਰਿਕ ਦੁਆਰਾ ਅਫ਼ਰੀਕਾ ਉੱਤੇ ਆਕਰਮਣ ਅਤੇ ਜਿੱਤ, ਅਤੇ ਉਸ ਤੋਂ ਬਾਅਦ ਇਟਲੀ ਉੱਤੇ ਉਸ ਦੇ ਚੜ੍ਹਾਈ ਅਤੇ ਵਿਜੈ ਨਾਲ ਸੰਬੰਧਿਤ ਹੈ। ਉਸ ਦੀਆਂ ਜਿੱਤਾਂ ਅਧਿਕਾਂਸ਼ ਤੌਰ ‘ਤੇ ਜਲ-ਸੈਨਿਕ ਸਨ; ਅਤੇ ਉਸ ਦੀਆਂ ਵਿਜੈਆਂ “ਮਾਨੋ ਅੱਗ ਨਾਲ ਧਧਕਦਾ ਕੋਈ ਵੱਡਾ ਪਹਾੜ ਸਮੁੰਦਰ ਵਿੱਚ ਸੁੱਟਿਆ ਗਿਆ ਹੋਵੇ” ਵਰਗੀਆਂ ਸਨ। ਜਲ-ਬੇੜਿਆਂ ਦੇ ਟੱਕਰਾਅ, ਅਤੇ ਸਮੁੰਦਰੀ ਤੱਟਾਂ ਉੱਤੇ ਯੁੱਧ ਦੇ ਵਿਸ਼ਾਲ ਵਿਨਾਸ਼ ਨੂੰ ਇਸ ਤੋਂ ਵਧੀਆ, ਜਾਂ ਇੰਨਾ ਹੀ ਯੋਗ, ਹੋਰ ਕਿਹੜੀ ਰੂਪਕ-ਛਵੀ ਦਰਸਾ ਸਕਦੀ ਹੈ? ਇਸ ਤੂਰ੍ਹੀ ਦੀ ਵਿਆਖਿਆ ਕਰਦਿਆਂ, ਸਾਨੂੰ ਅਜਿਹੀਆਂ ਘਟਨਾਵਾਂ ਦੀ ਖੋਜ ਕਰਨੀ ਹੈ ਜਿਨ੍ਹਾਂ ਦਾ ਵਪਾਰਿਕ ਜਗਤ ਉੱਤੇ ਵਿਸ਼ੇਸ਼ ਪ੍ਰਭਾਵ ਹੋਵੇ। ਵਰਤਿਆ ਗਿਆ ਪ੍ਰਤੀਕ ਸੁਭਾਵਿਕ ਤੌਰ ‘ਤੇ ਸਾਨੂੰ ਉਥਲ-ਪੁਥਲ ਅਤੇ ਉਪਦ੍ਰਵ ਵੱਲ ਦੇਖਣ ਲਈ ਪ੍ਰੇਰਿਤ ਕਰਦਾ ਹੈ। ਭਿਆਨਕ ਸਮੁੰਦਰੀ ਯੁੱਧ ਤੋਂ ਬਿਨਾ ਹੋਰ ਕੁਝ ਵੀ ਇਸ ਭਵਿੱਖਬਾਣੀ ਨੂੰ ਪੂਰਾ ਨਹੀਂ ਕਰ ਸਕਦਾ ਸੀ। ਜੇ ਪਹਿਲੀਆਂ ਚਾਰ ਤੂਰ੍ਹੀਆਂ ਦਾ ਵੱਜਣਾ ਉਹਨਾਂ ਚਾਰ ਉਲੇਖਣੀਯ ਘਟਨਾਵਾਂ ਨਾਲ ਸੰਬੰਧਿਤ ਹੈ ਜਿਨ੍ਹਾਂ ਨੇ ਰੋਮੀ ਸਮਰਾਜ ਦੇ ਪਤਨ ਵਿੱਚ ਯੋਗਦਾਨ ਦਿੱਤਾ, ਅਤੇ ਪਹਿਲੀ ਤੂਰ੍ਹੀ ਅਲਾਰਿਕ ਦੇ ਅਧੀਨ ਗੋਥਾਂ ਦੀ ਲੁੱਟਮਾਰ ਵੱਲ ਸੰਕੇਤ ਕਰਦੀ ਹੈ, ਤਾਂ ਇੱਥੇ ਅਸੀਂ ਸੁਭਾਵਿਕ ਰੂਪ ਵਿੱਚ ਉਸ ਤੋਂ ਤੁਰੰਤ ਬਾਅਦ ਆਉਣ ਵਾਲੇ ਆਕਰਮਣਕਾਰੀ ਕਿਰਿਆ-ਕਲਾਪ ਦੀ ਉਮੀਦ ਕਰਦੇ ਹਾਂ ਜਿਸ ਨੇ ਰੋਮੀ ਸ਼ਕਤੀ ਨੂੰ ਹਿਲਾ ਦਿੱਤਾ ਅਤੇ ਉਸ ਦੇ ਪਤਨ ਦਾ ਕਾਰਣ ਬਣਿਆ। ਅਗਲਾ ਮਹਾਨ ਆਕਰਮਣ ਵੈਂਡਲਾਂ ਦੇ ਮੁਖੀ ਦੇ ਰੂਪ ਵਿੱਚ “ਭਿਆਨਕ ਜੇਨਸੇਰਿਕ” ਦਾ ਸੀ। ਉਸ ਦਾ ਦੌਰ ਈ. ਸੰ. 428–468 ਦੇ ਵਰ੍ਹਿਆਂ ਵਿੱਚ ਆਇਆ। ਇਸ ਮਹਾਨ ਵੈਂਡਲ ਨੇਤਾ ਦਾ ਮੁੱਖ ਕੇਂਦਰ ਅਫ਼ਰੀਕਾ ਵਿੱਚ ਸੀ....”
“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.
“Ku birembere n’igice gikomeye uwo mugome w’umusahuzi wo mu nyanja yagize mu kugwa kwa Roma, Bwana Gibbon akoresha aya magambo akomeye: ‘Genseric, izina ryagize ukwiriye gushyirwa ku rwego rumwe n’amazina ya Alaric na Attila mu irimbuka ry’ubwami bw’Abaroma.’” 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:
Smith, Gibbon mwanahistoria akimnukuu, ambaye alionyesha alama za kihistoria za tarumbeta tatu za kwanza, alibainisha kwamba Genseric alikuwa tarumbeta ya pili, kisha akasema kwamba Genseric, “alistahili cheo sawa na Alaric na Attila.” Alaric ndiye tarumbeta ya kwanza, Genseric ya pili, na Attila Mhuni alikuwa tarumbeta ya tatu, ambayo inatajwa katika aya ya kumi. Smith alionyesha kwamba tarumbeta ya pili, iliyowakilishwa na Genseric, iliwakilisha historia ya “428-468.” Kisha Smith ananukuu aya ya kumi inayotambulisha tarumbeta ya tatu, na kuendeleza simulizi yake:
“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.
“Emikambiro n’okukozesa kw’ekitundu kino, tutwalibwa ku kikolwa eky’okusatu eky’omugaso ekyavaamu okuvuunika kw’obwakabaka bwa Rooma. Era mu kunoonyereza okutuukiriza okw’ebyafaayo okw’ekkondeere eryo ery’okusatu, tunaabanga n’ebyo bye tweyambisa okuva mu Notes za Dr. Albert Barnes, nga tulondako ebitundu bitono. Mu kunnyonnyola Ebyawandiikibwa bino, kyetaagisa, nga omunyiikiza ono bw’agamba nti, ‘Wabeewo omukulu w’eggye oba omulwanyi ayinza okugeraageranyizibwa ku kibonero ekyaka ennyo mu bbanga; gwe mutambula gwe gwandibadde gwa kwaka mu ngeri etalina kye gifaanana; eyandibonekereddewo mangu ng’emmunyeenye eyaka, era oluvannyuma n’abulawo ng’emmunyeenye eyazikizibwa ekitangaala kyayo mu mazzi.’— Notes on Revelation 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. . ..
«لە ئەمێرەدا پێشدانراوە کە ئەم کەڕەناوە ئاماژەیەکی هەیە بۆ جەنگە وێرانکەرەکان و داگیرکارییە توندوتیژەکانی ئاتیلا دژی هێزی ڕۆما، کە ئەوانی بە سەرۆکایەتی هێرشبرانی هونەکانی خۆی بەڕێوە برد....»
“‘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.
“‘Na Jina la Nyota lile liliitwa Pakanga [likimaanisha matokeo machungu].’ Maneno haya—ambayo yana uhusiano wa karibu zaidi na aya iliyotangulia, kama hata alama za uakifishaji katika toleo letu zinavyoonyesha—yanaturudisha kwa kitambo kwenye tabia ya Attila, kwenye mateso ambayo yeye alikuwa msababishi wake au chombo chake, na kwenye hofu iliyochochewa na jina lake.
“‘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.
“‘Ukupyayitseho rwose no guhanagurwa burundu,’ ni amagambo asobanura neza ibyago yateje.” Yiyitaga, “‘Ikiboko cy’Imana.’” 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.
ঊরং খটখনা তুরী অসি ইতিহাস, অতিলা দা হুন-ন হাহোসা, 441 নি সালআव गातां, बेनि गोसोबा 453 नি सालआव। ओसोरनि उनाव स्मिथ-आ पद बारोनि उदाहरणखौ उद्धृत खालामो, जाय आबारि चाउथाइ तुरीखौ दिन्थिफुंगो आरो बर्बर राजाधिराज ओदोआसोरखौ बोरायो, जाहाथे पश्चिम रोमानि तिनिफोरा प्रतिकात्मक चिह्नखौ सान, दाव, आरो बिथांफोरजों दिन्थिफुंगोनो। बे “सान, दाव, आरो बिथांफोर—खिन्थु बेफोर याथार्थआव एसेबो प्रतिक हिसाबै बेहायाखै—स्पष्ट रूपे रोमा सरकारनि गेदेर गोजौ आलोकदाताफोरखौ, अर्थात् तार सम्राटफोर, सिनेटरफोर, आरो कौंसुलफोरखौ, दिन्थिफुंगो” होनना चिनाय होयो। बिशप न्यूटन मोनफोरो, “पश्चिम रोमानि जोबथाइ सम्राटआ रोमुलुस नासे, जायखौ तुच्छभावे ऑगुस्टुलुस, एबा ‘खम-ऑगुस्टुस’ होनना मुंथिसिल। पश्चिम रोमा A.D. 476-आव दैदेरजाबाय। जायखिजाया, रोमानि सानआ निभाजादोंमोन, बेनि अधीन आलोकदाताफोरा सिनेट आरो कौंसुलफोर थांनायजोबो फिसाफिसा जोनाय थाखाय। खिन्थु गोबां नागरिक विपर्यय आरो राजनीतिक भाग्यनि सोलायनायफोरनि उनाव, जोबथाइ A.D. 566-आव, गोजौ सरकारनि गासै आंगोखौ उल्था-गाज्रि खालामजाबाय, आरो रोमा नोंथांखौबो, संसारनि सम्राज्ञी हिसाबै थानायाव निफ्राय, रावेन्नानि एक्सार्क-नि करदुखौ एक गरीब ड्युकेडम-आव ह्रास खालामजाबाय।” 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.
Apha tukupata ushahidi mwingine wa mgawanyiko wa Roma wa sehemu tatu, unaotangulia kwa mfano muungano wa sehemu tatu wa Roma ya kisasa. Kwa Roma ya mashariki na mfalme Konstantino, mgawanyiko huo wa sehemu tatu uliwakilishwa na wanawe watatu; lakini kwa Roma ya magharibi ulikuwa mfumo wao wa utawala wa namna tatu. Kisha Smith anatambulisha kwamba jua, mwezi, na nyota vinawakilisha mpangilio maalum ambao kwa huo Roma ya magharibi ilishushwa chini. Anahitimisha simulizi lake kwa utangulizi ufuatao wa tarumbeta tatu za mwisho.
“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.
“Ubuhamba bwose ayo makuba yazaniwe ubwami n’ibitero bya mbere by’abo banyamahanga bwari buteye ubwoba, ariko ugereranyije n’amakuba yagombaga gukurikiraho, bwari bworoheje. Yari ameze nk’utudendezo twa mbere tw’imvura mbere y’umuvumba wari ugiye kugwa ku isi y’Abaroma. Impanda eshatu zisigaye zitwikirijwe n’igicu cy’amakuba, nk’uko bigaragazwa mu mirongo ikurikira.
“‘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.’
“‘LÊS 13. Û min temaşe kir, û dengek firiştekê bibihîst ku di navenda ezmên de difire û bi dengekî bilind dibêje: Xelay, xelay, xelay li ser niştecihên erdê, ji ber dengên din ên boriyê yên sê firişteyan ku hîn jî dê biborînin.’”
“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.
“Uye malaika si mmoja wa mfululizo wa malaika saba wa tarumbeta, bali ni yule tu anayatangaza kwamba tarumbeta tatu zilizosalia ni tarumbeta za ole, kwa sababu ya matukio ya kutisha zaidi yatakayotukia chini ya mlio wake. Hivyo basi, tarumbeta inayofuata, yaani ya tano, ndiyo ole ya kwanza; tarumbeta ya sita, ole ya pili; na ya saba, ya mwisho katika mfululizo huu wa tarumbeta saba, ndiyo ole ya tatu.” Uriah Smith, Daniel and Revelation, 493.
We will continue with the three trumpet Woes in the next article.
Tukasalilila ne mafwila yatatu a mabele mu cilembelo cikakonkapo.
“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.
“មហន្តរាយទាំងឡាយនៃរ៉ូមអធិរាជ ក្នុងការដួលរលំរបស់វា ត្រូវបានប្រាប់ទុករហូតដល់អន្តិមបាតនៃវាទាំងអស់ ទាល់តែរ៉ូមគ្មានទៀតទាំងអធិរាជ កុងស៊ុល ឬសភាវិស័យ។ «នៅក្រោមអធិការបតី Exarchs នៃ Ravenna រ៉ូមត្រូវបានបន្ទាបចុះទៅថ្នាក់ទីពីរ»។ មួយភាគបីនៃព្រះអាទិត្យត្រូវបានវាយប្រហារ ហើយមួយភាគបីនៃព្រះចន្ទ ហើយមួយភាគបីនៃតារាទាំងឡាយ។ ពូជពង្សនៃសេសារ មិនបានផុតពូជជាមួយនឹងអធិរាជទាំងឡាយនៃខាងលិចឡើយ។ រ៉ូម មុនពេលការដួលរលំរបស់វា បានកាន់កាប់តែភាគមួយនៃអំណាចអធិរាជប៉ុណ្ណោះ។ កុងស្តង់ទីនូបលបានចែករំលែកជាមួយវានូវអាណាចក្រលើពិភពលោក។ ហើយទាំងពួកហ្គោតទាំងពួកវ៉ាន់ដាល់ ក៏មិនបានគ្រប់គ្រងដោយអំណាចលើទីក្រុងដែលនៅតែជាទីក្រុងអធិរាជនោះដែរ ដែលអធិរាជរបស់វា បន្ទាប់ពីការផ្ទេររាជធានីនៃអាណាចក្រជាលើកដំបូងដោយកុងស្តង់ទីន ជាញឹកញាប់បានតែងតាំងអធិរាជនៃរ៉ូមឲ្យជាអ្នកតំណាងដែលខ្លួនជ្រើសតាំង និងជាអភិបាលរងរបស់ខ្លួន។ ហើយវាសនារបស់កុងស្តង់ទីនូបល ត្រូវបានរក្សាទុកសម្រាប់សម័យកាលផ្សេងទៀត ហើយត្រូវបានប្រកាសដោយត្រែផ្សេងទៀត។ ក្នុងចំណោមព្រះអាទិត្យ ព្រះចន្ទ និងតារាទាំងឡាយ នោះគឺត្រឹមតែមួយភាគបីប៉ុណ្ណោះដែលត្រូវបានវាយប្រហារ នៅពេលនោះ។”
“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.
“கூவல் நான்காமின் இறுதிச் சொற்கள் மேற்கு பேரரசின் எதிர்கால மீட்பை உணர்த்துகின்றன: ‘அதின் மூன்றாம் பங்கிற்குத் பகல் ஒளியளிக்கவில்லை; இரவும் அதுபோலவே.’ குடியாட்சி அதிகாரத்தைப் பொருத்தவரை, ரோம் ராவென்னாவிற்கு உட்பட்டதாகியது; இத்தாலி கிழக்கு பேரரசின் வெற்றிகொண்ட ஒரு மாகாணமாக இருந்தது. ஆனால், இன்னும் உரிய வகையில் வேறு தீர்க்கதரிசனங்களுடன் சம்பந்தப்பட்டதாயிருப்பதனால், உருவங்களின் ஆராதனையைப் பாதுகாத்ததே முதன்முதலில் போப்பின் ஆவிக்குரிய அதிகாரத்தையும் பேரரசரின் லௌகிக அதிகாரத்தையும் கடுமையான மோதலுக்குள் கொண்டு வந்தது; மேலும், சபைகளின் மேல் உள்ள எல்லா அதிகாரத்தையும் போப்புக்குப் வழங்கியதன்மூலம், பின்னாளில் அரசர்களையே உண்டாக்கும் அதிகாரத்தை ஏற்றுக்கொண்ட போப்பரசு மேன்மையின் வளர்ச்சிக்கு யூஸ்டீனியன் தன் உதவிக்கரத்தை நீட்டினான். எங்கள் ஆண்டவருடைய ஆண்டு 800-இல், போப் சார்ல்மெய்னுக்குச் ‘ரோமர்களின் பேரரசர்’ என்னும் பட்டத்தை அளித்தான்.’—Keith. அந்தப் பட்டம் பின்னர் பிரான்சின் ராஜாவிடமிருந்து ஜெர்மனியின் ராஜாவுக்கு மீண்டும் மாற்றப்பட்டது. மேலும், பேரரசர் இரண்டாம் பிரான்சிஸால் இந்தக் கற்பனைக் கட்டுக்கதை கூட ஆகஸ்ட் 6, 1806 அன்று இறுதியாகவும் என்றென்றைக்கும் துறக்கப்பட்டது.” A. T. Jones, The Great Nations of Today, 54.