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 omoko ler madit i kom kanisa abicel, lacim abicel, ki tarumbeta abicel i Buk me Nyuto. En oketo lacar me porofeti magi i kom yore pa teko aryo me balo piny: paganizim, ci enyima papalizim. Pe oneno rwate ducu me porofeti ma iye lacar magi; ento gin ma oneno ne oketo piny ngec me otir pa lok me yo iye ki lok me yo woko pa kanisa pa Lubanga, ki cawa pa Apostol nyaka i agiki pa piny. Kanisa ne gitimo cal me lok me yo iye; lacim ne gitimo cal me lok me yo woko pa kanisa. Oneno ni tarumbeta ne gitimo cal me goyo wic pa Lubanga i tung Roma, ma ocalo goyo wic pa Lubanga i Roma i agiki pa piny, kadi bene pe oneno ni Roma i agiki pa piny obedo kacel me adek.
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.”
Buk ma Uriah Smith ocoyo, ma kicono ne nying ‘Daniel ki Revelation’, tye kwede paro mogo ma pe atir; ento Sister White oyaro ne ‘Lwete me kony pa Lubanga.’ En bene owaco ni onego kigabo kwede The Great Controversy, Patriarchs and Prophets, ki The Desire of Ages. Apwoyo ma dwong ma en omiyo pe nyutu ni buk no tye i rwom acel calo buk pa en ma kigamo kwede Tipu Maleng, ento ni buk no tye kwede ‘pwony madwong,’ ki otyeko ‘kelo cwinya mapol ma wel i ngec pa adieri.’
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.
Buk man tiyo ki loke-wic me poropheti pa Millerite, kede miti me poropheti ma pud pe ki neno i kare anyim ceng 22 October 1844. Wan binyutu pasiji i buk ka wanyiso keto itic ma adek pa Three Woes.
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 owaco ni “turumbeta abiro gin lok me kare ma otime pa gonyo mapat ki madit abiro ma gicwalo bot piny, onyo bot kingdom pa Roma.” Turumbeta angwen me acaki nyutu gonyo ma gikelo bot Roma pa jomape yaro Lubanga, ki turumbeta ma abic ki ma abicel obedo gonyo pa Lubanga ma gikelo bot Roma pa Papa; ento Miller pe onwongo ngeyo ni turumbeta ma abiro nyutu gonyo pa Lubanga bot Roma me kombedi. Ikom muhuri abiro ki turumbeta abiro pa Revelation, Uriah Smith ocoyo ni:
“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.
Ka ocoko buk, Mwana Kondoo dong ocake yabo laker; ki loro cwiny pa latic pi neno gin ma time i bot laker acel acel. Namba aboro dong ki loro ni i Kitabu me Cik Maleng nyutu opongo tutwal ki lamal. Lok ma waco ni: laker aboro gicako tutwal me rye gin matime ma romo woto nyaka kare pa Konstantino, ka tarumbeta aboro bene gicako rye mapat kacako ki kare eno cen kiwoko—pe tye atir. Tarumbeta nyutu rye gin matime ma time ikare acel keken kwede gin ma i laker, ento ki kit mapat tutwal. Tarumbeta obedo cal me lweny; kaceno tarumbeta nyutu kec madit me polotik ma bitime ikom piny mapol i kare me Lok Maber. Laker nyutu gin matime me kit me dini, kede gicoko lok me kwo pa kanisa, kacako ki cako pa kare me Kristiani nyaka i dwogo pa Kristo.
A trumpet is a symbol of war and political commotion. Speaking of verse two of chapter eight of Revelation Smith states:
Otit en cal me lweny ki goro me politiki. Ikom vesi aryo me chapta aboro pa Revelation, Smith owaco ni:
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
Rwom 2. An oneno malaika abiriyo ma gi tye ka cungo i anyim Lubanga; kadong kimiyo gi opuk abiriyo.
“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.
Rek man me coc kelo woko rwom me gin ma time manyen ki ma opat maber. I sigili, wa nongo lok me kit ma kanisa otimo i kare ma kicoyo kwede nying ‘kare me Injili’. I turumpet abicel, ma kicako kwede kombedi, wa nongo gin madwong me polityik ki me lweny, ma onongo gitime i kare acel keken. 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.
I nyig lok abicel me con i dyer aboro me Buk me Yabo, giyabo muhuri ma abiro; i kare me yabo pa muhuri ma abiro, malaika abiro ki opuk abiro gitye kit me luro.
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.
Ka otyeko yabo lacim me abiro, pe tye dwon mo i polo pi kare macalo abicel me cawa. Kede an aneno malaika abiro ma gicungi i wang Lubanga; kede omiyo gi tarumpeta abiro. Kede malaika mukene bino ocung i kidi me misango, obedo ki bakuli me ubani me dhabu; kede omiyo ne ubani mapol, pi oket kwede lamo pa jo maleng weng i kidi me misango me dhabu ma tye i wang kom. Kede moshi pa ubani, ma owuo kwede lamo pa jo maleng, omalo malo i wang Lubanga ki i cing pa malaika. Kede malaika ocwako bakuli me ubani, opong kede mac pa kidi me misango, okobo i piny: kede obedo ki dwon, ki radi, ki liru, ki cobo piny. Kede malaika abiro ma tye ki tarumpeta abiro, giyubo piregi me oyoyo tarumpeta. Revelation 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.
Tye gin ma pe rwate i janabi ma wa bene oyaro i coc ma con-con, ento pe wa pud oyubu maber kit ma time me janabi ma en keken. Gin ma pe rwate en ni, cal ma nyutu rwom me alama me yoo i gin matime me janabi, gidoko gibedo kicel i agiki pa gin matime ma gi nyutu. Wa onyutu ni jeneresin angwen pa Laodicean Adventism, ma gi nyutu ki goba marac loyo angwen pa Ezekiel i lut aboro, giketo alama me yoo ma atir; ento gin acel acel i komgin, macalo tem, gicoyo dok omedo i gin matime me keto kidwong pa 144,000. Gin ma pe rwate man bene onen i tarumbeta abiro, pien ka gicalo nyutu yubu ma atir ikom Lom me pagani, Lom me Papa, ki Lom me kare man, gibedo kicel dok odoco ka yubu me tic ikom Lom me kare man cako i kare ma cik me Sunday ma kobino manok.
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.
Tarumbeta 7 tye ki nino cawa ma keken ma gityeko otime i kare mukato; ento Sister White bene tero malaika 7 ki tarumbeta 7 i buk Revelation, chapta 8, i historia me cik me Sande ma tye ka bino con.
“‘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.
‘Ka oyabo muhuri ma abic, an neno i piny pa ot me lacar winye pa gin ma giguro pi Lok pa Lubanga, ki pi lami ma gikwoko; gi yabo ki dwon madwong’, gi waco ni, “Niningi kare, A Rwot, Maleng ki Atir, pingo pe ipoyo ki idogo remo wa bot gin ma tye bedo i piny?” Ki mii gi liba matut i ngat keken [Kicwalo ni gi macce ki maleng]; ki waco botgi ni, myero cweduru pi kare matin manok, nyaka luticgi bende ki owotgi, gin ma bi guro calo kit ma giguro, obed opong’.’ [Revelation 6:9-11]. Kany ni, jami ma kicenoni bot John pe gin ma tye kombedi, ento gin ma bi time i kare me anyim.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
Lok me Apokarifi 8:1-4 kikwano. Manuscript Releases, dul 20, pot 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.
I lok ma con, Sister White oketo lok me wac ki tyeko pa seal namba 5 i kare ma malaika 7 tye ka cako cimo i pot buk 8, ento bende oketo cal acel i gin matime con pa dwon aryo me Revelation pot buk 18.
“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.
Ka giyabo sili me abich, Jaani ma oneno fweny oneno i piny me madabahu lwak ma giretho pi Lok pa Lubanga ki pi lagoro pa Yesu Kristo. Pire kede man obino gin ma kikobo i kapita apar aboro me Buk me Fweny, kun jo ma tye ki yie ma ber ki adier gikwongo woko ki Babilon. [Buk me Fweny 18:1-5, kiwaco woko.] Manuscript Releases, dul 20, pot 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.
Tarompeta 7 tye kanyutu kwer pa Lubanga i kit ma otime pa Ruma ma pe yweyo Lubanga, Ruma me Papa, kacel ki Ruma me kare ma kombedi; ento bende tye kanyutu i kit ma otime pa nino 11 me dwe me September, 2001, kacel ki dwog aryo pa cik me Sande ma bino piri. En dong ka otyeko lok ikom ves 1–6 me chapta 8 me buk Revelation, Uriah Smith ocako nyutu mukato me tyeko pa tarompeta 4 me acaki i kit ma otime.
“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.
Tema pa tarampet abiro ocako dok kany, ki omako gin ma odong weng i chapta man kacel ki chapta abongwen weng. Lakica abiro pa Lubanga giyubu kene me gomo tarampet. Gomegi bino calo medo bot porofesi me Daniel 2 ki 7, ma ocako ki nyiko lwak maduong me Roma macon i pot apar me en, ma, i tarampet angwen me acaki, wan tye ki ciko pa gin. 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 onyutu ni tarumbeta angwen me acaki ne obedo keco pa Lubanga i wi Roma me con ma pe yaro Lubanga. En okwano rek 7 ma nyutu kit pa poropheti pa tarumbeta me acel, ci dok onyutu tyeko ne i lok me con.
“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.
Tem acel ma peko madwong matek ma otur i Rumi ma i Bor i kare me balo woko, obedo lweny ki Got, ki Alaric obedo laditgi, ma oyabo yo pi donyo ma bino anyim. Tho pa Theodosius, Rwot madwong me Rumi, otime i Dwe Acel, mwaka 395, ki mapwod pe otum Winta, Got, ki Alaric obedo laditgi, gi tye i lweny ki Piny Rwot me Rumi.
“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.
Donyo me acel i tung Alaric ogoro matek piny Thrace, Macedonia, Attica, kacel ki Peloponnesus, ento pe onino ot-weng pa Rome. I donyo me aryo pa ne, ento, rwot pa Gothic oyabo Alps ki Apennines, ci obedo i wang cing pa ‘ot-weng ma pe ki agiki,’ ma pe i kare madwong oketo ne i lwit pa jo barbarian ki kecgi madwong.
“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.
“Turo pa tarumbeta ma me acel, kabedo ne tye macok coki i agiki pa senchuri ma angwen, ki mede anyim; ci orwate bot lweny me kwanyo piny ma obalo Empaia pa Roma pire tek, i cing pa Goths.” 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 oyaro Alaric cal ma nyutu hukumu pa Lubanga ikom Roma ma pe geno, ma ki nyutu kwede trompit ma mukwongo. Trompit acel acel tye ki ngat me gin ma nyutu ne; Alaric nyutu obino pa trompit ma mukwongo, i agiki me senturi ma angwen. Miller pe onongo twero neno ni trompit man ki kelo ikom Roma pien pi keto cik me Sunday, pien Miller obedo ngat ma gwoko Sunday. Smith bende pe onangi maber lok atir man; ento onangi ni cik me Sunday ma mukwongo ma ki cwero, Constantine oketo i mwaka 321. Cik me poropesi ma rwate ki keto cik me Sunday tye acel keken, pien Lubanga pe yiko; ci cik en obedo ni, ‘bayo wi bot Lubanga pa lobo kelo poto pa lobo’. Alaric nyutu cako pa poto pa lobo, ma ocake i kare ma Constantine oketo cik me Sunday ma mukwongo.
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
Smith mede ka poko ves aboro, ma nyutu ni trompet ma aryo, ci mede ki komenti pa ne:
“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.
Keden pa Roma, inino ka Constantine, oyabo i dul adek; kacel kwede mano, dong loyo nyutu lok ma pol pol, ‘dul me adek pa dano,’ etc., kun gicano dul me adek pa keden ma gicako kwac i iye. Yabo man pa keden pa Roma otime i cawa me tho pa Constantine, kinyono luto ne adek: Constantius, Constantine me ariyo, kacel ki Constans. Constantius ogamo but lok cam, ci onwongo ka bedo i Constantinople, dul me wi lobo pa keden. Constantine me ariyo ogamo Britain, Gaul, ki Spain. Constans ogamo Illyricum, Africa, ki Italy. (Nen Sabine, Ecclesiastical History, pot 155.) Ikom gin man ma ngec me kit ma time cing keken, Elliott, calo ma kikwano iye ki Albert Barnes i note ne ikom Rev.12:4, owaco ni: ‘Dyor ariyo, pe manok, mapwod pe keden pa Roma obedo oyabo mapore pore i dul aryo, but lok cam ki but lok ceng, otime yabo me dul adek pa keden. Ma me acel otime i A.D. 311, ikare ma kiyabo i anyim Constantine, Licinius, ki Maximin; ma mukene, i A.D. 337, ikare me tho pa Constantine, Constans ki Constantius.’ 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.
Gik me gin mukato ma nyutu ni Rome ocwere i but adek, ki bene i but aryo, ma jo me ngec me gin mukato ma Smith ogamo gicwalo lok kwede, gibedo jami me Rome ma nyutu kacel me adek me Rome manyen, ma yiko cwec ma ocwere i but aryo, ma nyutu kacel me Kanisa kede dola. I kare ma Smith mede, dong onyutu ngat me gin mukato ma rwate ki opuk me aryo.
“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. . ..
Tito ma nyutu dongone pa okwang me aryo pire tek nyutu ni obedore ki cobo ki golo pa Afirika, ki lacen dok pa Italiya, ma otimo ki Genseric ma orwate. Kigolo ne, madit keken, obedo me lweny i yie; kede malo ne obedo macalo “got madit ma tye ka tur ki mac, ma kiweyo i yie.” Cal bene angec mane twero malit, onyo pe ki malit macalo man, me nyutu dokdok ceke pa wot i yie, kede bal ma lweny opoto piny weng i yer pa yie? I ka pum dwon pa okwang man, myero wan nen gin matime mogo ma bi bedo ki rwom matut i piny me cato. Cal ma kiketo keken cwalo wan me neno poto-poto ki gogoro. Ka acel keken, lweny matek i yie aye bi tyeko poroc man. Ka dwon pa okwang angwen me acaki obedo kwede gin angwen ma mager ma ogamo poto woko pa duk pa Roma, kede ka okwang me acel tito bal ma Goths i labongo pa Alaric otime, i man, pire keken, wan nen tim me cobo ma oa dok ki anyim, ma ocwero teko pa Roma ki gumiyo poto ne woko. Cobo ma anyim ma mager obedo pa “Genseric ma orwate,” ma onongo obedo ladit pa Vandals. Wot pa ne otime i higa A.D. 428–468. Ladit me Vandals man ma mager onongo obedo ki kabedo me dul pa ne i Afirika. . ..
“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.
I kom dul me tic ma ber madit ma laco me yie ma pe tye ki bwor man otimo i poto piny pa Loma, Ladit Gibbon tiyo ki lok man ma tye ki dwog madwong: “Genseric, nying ma i balo cing pa Loma, onyudo rwom maromo ki nying Alaric ki Attila.” 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, ka okwayo lok pa jo-kwano kit ma otime con, Gibbon, ma onyuto lacar me kit pa ogeng adek me acaki, ocimo ni Genseric obedo ogeng me aryo, ci dok owaco ni Genseric, “obedo ma rwate kwede Alaric ki Attila.” Alaric obedo ogeng me acel, Genseric me aryo, ki Attila pa Hun obedo ogeng me adek, ma kiwaco iye i namba apar me coc. Smith onyuto ni ogeng me aryo, ma kiyubo ne ki Genseric, onwongo nyutu kit ma otime con i mwaka “428–468.” Enoca, Smith okwanyo lok me namba apar me coc ma cwako nyinge ni ogeng me adek, ci omede ki lok pa en:
“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.
I yubu ki keto iye kite me lok man, wan obino i gin matime ma adek ma dit, ma okato wiro twero madit me Roma. Me nongo tyeko me gin mukato pa lapii ma adek man, wabi tye owe bot ‘Notes’ pa Daktari Albert Barnes pi tyen me coc manok. I yubu coc man, myero, calo ma lagoni me nyutu okwaco, ‘ni myero obed rwot onyo lacoo me lweny moro, ma ki romo cano calo lating ma poto i polo ma tero mac; ma yore pa ne obedo maber keken; ma obino pire tek calo lating ma tero mac, ci bang eno ocule calo lating ma mera pa ne kityeko yeko i pi.’ - 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. . ..
Kany wa keto tito ni turupet man tye ki apoyo bot lweny ma oyweko piny odugu ki donyo me goro ma matek pa Attila bot teko pa Loma, ma onongo otimo ka en tye i wi lwak me Hun. . ..
“‘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.
‘Kede giluongo nying me lacim ni Wormwood [nyutu lapok tic ma pire tek].’ Lok man—ma gubedo kacel malube kwede rek ma con, macalo bene alama me coc wa nyutu—gimiyo wa dwogo tutunu i kica pa Attila, i kec ma en obedo ocako onyo jami ma kitiyo kwede, kede i lworo ma nyingone ocweyo.
“‘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.
'Yweyo woko opong keken kacel ki kweyo woko,' gin lok ma nyutu maber peko ma oketo i jo. Omiyo nying mere ni, 'Twar pa Lubanga.' 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.
Lok me kare mukato pa opur me adek, ma kiyaro calo Attila me Hun, ocako i mwaka 441, nyaka otho i mwaka 453. Smith dong okwanyo woko coc me apar aryo, ma cweno opur me angwen ki cwalo lok me rwot pa joma pe gitero, Odoacer, ka i kany kit me cal adek pa Roma ma i tung cen kiyaro gi ki ceng, dwe, ki kica. En omiyo nying cal adek meno ni ‘ceng, dwe, ki kica—pien pe ki cweyo ni kany gitiyo calo cal—gin ma gicwalo me neno can ma madit pa lwak pa Roma,—empara, sineta, ki konsulo.’ Bispop Newton owaco ni empara me agiki pa Roma ma i tung cen ne Romulus, ma gi i kwedo guwaco ne Augustulus, onyo ‘Augustus matidi.’ Roma ma i tung cen obalo i A.D. 476. Ento, kadi ka ceng pa Roma omer, can ma matidi ma piny iye ne pud cweno piny piny, kun sineta ki konsulo pud mede tye. To bang loko-loko mapol me iye-lobo ki lok mapol me yore me lonyo pa lobo, dok, i A.D. 566, kit weng pa lwak me con kijwero woko, ci Roma keken ki ngolo ne ki bedo rwot-nyako me piny weng, dok odoko dukdom ma pe rwate, ma paki cente bot Exarch pa Ravenna. Uriah Smith, Daniel ki Ngec me Agiki, 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.
I kany wanongo miang’o mapat me poko Rome i yore adek, ma nyutu anyim rwako kacel i yore adek me Rome pa kombedi. I Rome me tung anyim, ki Rwot Madit Constantine, poko man ma i yore adek nonge ki nyithene adek; ento i Rome me tung nyuma en nonge calo kitgi me loyo ma i yore adek. Smith ci nyutu ni ceng, due, ki tunglugo gitito calo yore mo mapeca ma ki timo kwede golo piny Rome me tung nyuma. En otyeko lokne ki cako man me turumpet adek agiki.
“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.
Kacel ki bedo ma goro kwede, peko madwong ma gikelo bot twero me Roma ki gonyo me acaki pa jo Barbarian magi, ginen keken pe obedo tek tutwal ka kicoyo kwede peko ma obino anyim. Gi obedo keken calo pi matino me acaki me keco, nyim dicim ma bino nono orwoto bot lobo me Roma. Ogwal adek ma ocung gilubo ki ligwiny me peko, calo kit ma rek ma bino anyim gityeko yaro.
“‘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.’
'Rwom 13. Aneno, ci awinyo malaika acel tye ka woto i tung polo, ka owaco ki dwon madit: Yabi, yabi, yabi, bot jo ma obedo i piny, pi dwon mapat me olut me malaika adek, ma dong pe gicako timo dwon me olut.'
“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.
Lacar eni pe obedo i rwom pa lacar me tarumbeta abicaryo, ento obedo keken lacar ma opako ni tarumbeta adek ma odongo en aye tarumbeta me pire tek, pien gin ma pire tek loyo bi time ka ki loro gi. Kamano, tarumbeta ma ceto anyim, onyo tarumbeta abic, obedo pire tek me acel; tarumbeta abicel, pire tek me aryo; ki tarumbeta abicaryo, ma me agiki i rwom man me tarumbeta abicaryo, obedo pire tek me adek. Uriah Smith, Daniel and Revelation, 493.
We will continue with the three trumpet Woes in the next article.
Wabimedo kwede Woe adek me opuk i coc ma tye anyim.
“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.
Kit marac ma obedo i Rome me kom madwong, i burone woko, kityeko waco gi i agiki, nyo Rome odongo pe ki emperor, pe ki consul, onyo senet. ‘I tung Exarchs pa Ravenna, Rome oketo piny, otyeko bedo i rwom aryo.’ Mucel aboro pa ceng ogoyo, ki mucel aboro pa dwe, ki mucel aboro pa nyutu me polo. Dogola pa Kaesaru pe otum woko ki rwote pa West. Rome, mapwod pe obutte woko, obedo ki but keken me teko pa kom madwong. Constantinople opoko ki ne rwom me loyo lobo weng. Kacel, Goth ki Vandal pe giloŋo i bungu ma kombedi pud tye i kom madwong, ma rwote me bungu eno, inyuma me kanyo me agiki pa kom pa loyo ma Constantine otyeko timo, pi kare mapol oyero rwote pa Rome calo ngat ma oyero ne, ki calo lami me loyo i nying iye. Gin ma onego obed bot Constantinople kigwoko ne pi cawa mapat, ki kimiyo ngec ne ki apuk mapat. I ceng, i dwe, ki i nyutu me polo, pud mucel aboro kende ogoyo.
“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.
Lok me agiki pa Turampet ma angwen nyutu ni bino dwogo Lwak me Pachim: "Nino pe ocake pi cing me adek pa en, ki oturo bene pe ocake." I kom loŋo me lobo, Roma obedo i lalo pa Ravenna, ki Italy obedo piriwinsi ma kiwonye pa Lwak me Wang Ceng. Ento, pien gin ma romo malube ki yubu mukene, gwoko woro imaji ma kacel ocwalo teko me Lubanga ki me kare pa Papa ki pa Empera i lweny matek; ki, kun ocweyo bot Papa loŋo weng ikom kanisa weng, Justinian oketo lwete me konyo i medo loŋo maduong’ pa Papa, ma lacen okwanyo teko me cweyo rwot. "I mwaka pa Rwot wa 800, Papa ocweyo bot Charlemagne nying me Empera pa Roma."-Keith. Nying meno dok ki woto ki bot rwot me Faransa bot rwot me Jarimani. Ki ki Empera Francis ma aryo, gin man pe keken bene ki wiyone woko i agiki ki i kare weng, Agasti 6, 1806. A. T. Jones, The Great Nations of Today, 54.