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 yafuna omusana omukulu ku makkanisa musanvu, ebisiba musanvu, n’amakondeere musanvu mu kitabo ky’Okubikkulirwa. Yateeka obubonero obwo obw’obunnabbi mu nteekateeka y’amaanyi ababiri agazikiriza, obupagani obwaddirirwamu obufuzi bwa Papa. Teyalaba buli ngeri y’obunnabbi ey’ebyo ebifaananyi, naye bye yalaba byateekawo entandikwa y’okutegeera ebyafaayo eby’omunda n’eby’ebweru eby’ekkanisa ya Katonda okuva mu biro by’Abatume okutuusa ku nkomerero y’ensi. Ebyafaayo eby’omunda byayimiririzibwa amakkanisa, ate ebyafaayo eby’ebweru eby’amakkanisa byayimiririzibwa ebisiba. Yalaba nti amakondeere gaali obubonero bw’okusalira omusango kwa Katonda ku Roma, era nga gano gayimirira ng’ekifaananyi eky’okusalira omusango kwa Katonda ku Roma ku nkomerero y’ensi, newaakubadde teyalaba nti Roma ku nkomerero y’ensi ekolebwaamu omukago ogw’obusatu.

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.”

Ekitabo ekyawandiikiddwa Uriah Smith, ekiyitibwa Daniel and Revelation, kirimu ebirowoozo ebimu eby’ekyamu, naye Sister White yakiyita "God's helping hand." Yalaga nti kisaanidde okusasanyizibwa wamu ne The Great Controversy, Patriarchs and Prophets, ne The Desire of Ages. Okuwagira kwe okunywevu tekyategeeza nti ekitabo kyali ku mutendera gumu ogw’okuluŋŋamizibwa ng’ebitabo bye, wabula nti ekitabo kyalimu "okuyigiriza okukulu," era kyayambye "okuleeta emmeeme nnyingi ez’omuwendo mu kumanya amazima."

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.

Ekitabo kikozesa engeri y’okuteesa ey’obunnabbi eya Millerite, nga kigattiddwaako birowoozo eby’obunnabbi ebyali bitalabikanga okutuusa nga 22 Okitobba 1844. Tujja okwogerako ku bitundu eby’enjawulo mu kitabo nga tulambulula enkozesa essatu ey’Emitawaana esatu.

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 yategeeza nti "amakondeere musanvu ge g'ebyafaayo eby'ebibonerezo musanvu eby'enjawulo era ebikambwe, ebyatumiddwa ku nsi, oba ku bwakabaka bwa Loma." Amakondeere agasooka ennya galaga ebibonerezo ebyaleetebwa ku Loma ey'obukafiri, ate ekondeere ery'ettaano n'ekondeere ery'omukaaga byali ebibonerezo bya Katonda ebyaleetebwa ku Loma ey'obupapa, naye Miller teyandikitegedde nti ekondeere ery'omusanvu liyimiririra ekibonerezo kya Katonda ku Loma ey'omu mulembe guno. Bw'ayogera ku busindikizo musanvu n'amakondeere musanvu ag'Okubikkulirwa, Uriah Smith yawandiika nti:

“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.

Ng’amaze okutwala ekitabo, Omwana gw’Endiga n’atandika amangu ddala okuggulawo emifungo; era omutume n’alagirwa okwegendereza ku bintu ebibaawo wansi wa buli kifungo. Ennamba musanvu dda eyalangiddwa mu Byawandiikibwa nti ekeeraga obujjuvu n’obutuukirivu. N’olwekyo, ekiteeso ekigamba nti emifungo musanvu zikwata ku kibiina kyonna ky’ebintu eby’ekika ekimu, nga byandituuka okukomako wammanga ku biro bya Constantine, ate ennyanga musanvu ne zikwata ku lunyiriri olulala okuva awo ne lugenda mu maaso, tekisobola kubeera kituufu. Ennyanga zitegeeza olunyiriri lw’ebintu ebibaawo mu kiseera kye kimu n’ebyo eby’emifungo, naye nga bya njawulo ddala mu ngeri yaabyo. Ennyanga kye kifaananyi ky’entalo; n’olwekyo ennyanga zitegeeza obutabanguko obunene obw’obufuzi obunaabaawo mu mawanga mu mulembe gw’Enjiri. Emifungo gitegeeza ebintu eby’ennono ey’eddiini, era girimu ebyafaayo by’ekkanisa okuva ku ntandikwa y’ekiseera eky’Obukristaayo okutuuka ku kujja kwa Kristo. 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:

Ekkondeere kye kabonero k’entalo n’obutabanguko mu byobufuzi. Bw’ayogerako ku olunyiriri olwa bbiri olw’Essuula omunaana mu kitabo ky’Okubikkulirwa, Smith agamba nti:

“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’

Ekitundu 2. Era nnalaba abamalayika musanvu abaali bayimiridde mu maaso ga Katonda; era ne baweebwa enkondeere musanvu.

“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.

"Olunyiriri luno luleeta omugatte omuggya era ogw’enjawulo gw’ebintu ebigenda okubaawo. Mu bisiba twalabye ebyafaayo by’ekkanisa mu kiseera ekyitibwa ekya Enjiri. Mu makondeere musanvu, agaleeteddwa kaakano, tulina ebintu ebikulu eby’obufuzi n’eby’entalo ebyali biteekeddwa okutuukirira mu kiseera kye kimu." 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.

Ekifundikiro eky’omusanvu kigulibwa mu nnyiriri mukaaga ezisooka ez’essuula omunaana mu kitabo ky’Okubikkulirwa, era mu kiseera ky’okuggulwawo ekyo, bamalayika omusanvu abalina enkondeere musanvu bategekeddwa okukuba.

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.

Awo bwe yaggula ekisiba eky’omusanvu, waabeerawo obusirise mu ggulu okumala ng’ekitundu ky’essaawa. Nange nnalaba bamalayika musanvu abayimirira mu maaso ga Katonda; ne baweebwa enkondeere musanvu. Era omalayika omulala n’ajja n’ayimirira eri ekyoto, ng’alina ekibya ky’obubaane ekyazaabu; n’aweebwa obubaane bungi, awotereze wamu n’okusaba kw’abatukuvu bonna ku kyoto ekya zaabu ekyali mu maaso g’entebe ey’obwakabaka. Omukka gw’obubaane, ogwajja wamu n’okusaba kw’abatukuvu, ne gusituka mu maaso ga Katonda okuva mu mukono gw’omulayika. Omalayika n’atwala ekibya ky’obubaane, n’akijjuza omuliro ogw’oku kyoto, n’akisuula ku nsi: ne waabeerawo amaddoboozi, n’okubwatuka, n’amasannyalaze, n’ekikankano ky’ensi. Era bamalayika musanvu abaalina enkondeere musanvu ne beetegekera okuzivuga. Okubikkulirwa 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.

Waliwo ekintu ekitali kya bulijjo mu bunnabbi kye twabadde tukirambulula mu biwandiiko ebyayita, naye kye tetunnakyogerezako mu bukakafu mu ngeri yaakyo ey’enjawulo ey’obunnabbi. Ekintu ekyo ekitali kya bulijjo kiri nti ebifaananyi ebikiikirira olunyiriri lw’obubonero bw’ekkubo mu byafaayo by’obunnabbi, byonna bikunganizibwa wamu ku nkomerero y’ebyafaayo bye bikiikirira. Twalaga nti emirembe ena gy’Abadiventisiti aba Lawodikiya, egyakiikirirwa ebikolwa ebyenyinyavu ebina ebyogerwako mu Ezekyeri essuula munaana, gyalanga obubonero bw’ekkubo obw’enjawulo; naye buli kimu ku byo, nga ng’ekigezo, kiddamu mu byafaayo by’okutekebwako akabonero kw’ab’144,000. Ekintu ekitali kya bulijjo kino kisangibwawo ne mu amakondeere omusanvu, kubanga ne bwe kiikirira okusalirwa omusango okw’enjawulo ku Loma ey’Abapagani, ey’Obupapa ne Loma ey’omu mulembe guno, byonna bikunganizibwa wamu nate bwe butandikira okutuukirizibwa kw’omusango ku Loma ey’omu mulembe guno ku butandikira bw’etteeka lya Sande eririmu okutuuka mu bwangu.

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.

Engombe musanvu zirina ebiseera ebirambikiddwa bulungi mwe zaatuukirira edda, naye era Mukyala White ateeka bamalayika musanvu abalina engombe musanvu mu Okubikkulirwa essuula ey’omunaana, mu byafaayo by’etteeka lya Ssande erigenda okujja mangu.

“‘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.

‘Era bwe yaggulawo akasiba aka ttaano, nalaba wansi w’ekyoto emyoyo gy’abo abaattibwa olw’ekigambo kya Katonda n’olw’obujulizi bwe baalina; ne baakaaba n’eddoboozi ddene nga boogera nti, Okutuusa wa, ai Mukama, Omutukuvu era ow’amazima, totusalira musango wadde okusasulira omusaayi gwaffe ku abo abatuula ku nsi? Era ne baawa buli omu ku bo engoye enjeru [Baalangirirwa ng’abalongoofu era abatukuvu]; era ne bagambibwa nti, bawummule akaseera katono, okutuusa nga n’abannaabwe abaweereza n’abooluganda lwabwe, abagenda okuttibwa ngabwe baattibwa bo, bamaze okutuukirira’ [Okubikkulirwa 6:9-11]. Wano waliwo ebyolesebwa byaalabisibwa Yokaana ebyali si bya mazima mu kiseera ekyo, wabula ebyandibaddewo mu kiseera eky’omu maaso.

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

"Okubikkulirwa 8:1-4 kinukuddwa." Manuscript Releases, omutome 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 kyawandiiko ekyasooka Mukyala White ateeka okuteesa n’okutuukirira kw’ekisiba ekyokutaano ku kiseera we malaika musanvu baali nga bagenda okuvuga eŋŋombe mu ssuula munaana, naye era ateeka ekifaananyi kye kimu mu byafaayo by’eddoboozi ebbiri eby’Okubikkulirwa essuula kkumi na munaana.

“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.

"Bwe kyaggulibwa ekisiba ekyokutaano, Yokaana mu kwolesebwa yalaba wansi w'ekyoto ekibiina ky'abo abattiddwa olw'Ekigambo kya Katonda n'obujulizi bwa Yesu Kristo. Oluvannyuma w'ekyo ne wabaawo ebirabika ebyalambikiddwa mu essuula ey’ekkumi n'omunaana ey’Okubikkulirwa, nga abo abeesigwa era ab'amazima bayitibwa okuva mu Babulooni. [Okubikkulirwa 18:1-5, ebyogeddwa.]" Manuscript Releases, voliyumu 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.

Amakondeere musanvu gayimirira okusala omusango kwa Katonda mu byafaayo bya Ruumi ey’obupagani, ey’obupapa n’ey’omulembe guno; naye era gakiikirirwa mu byafaayo bya Ssettemba 11, 2001, n’eddoboozi ery’okubiri ery’etteeka lya Sande erigenda okujja mangu. Oluvannyuma lw’okunnyonnyola emitundu mukaaga egyasooka egy’omu Okubikkulirwa kwa Yokaana essuula munaana, Uriah Smith atandika okulaga okutuukirizibwa kw’ebyafaayo kw’amakondeere ana agasooka.

“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.

Omulamwa gw’amakondeere musanvu guddamu wano, era gukwata ku byonna ebisigadde mu ssuula eno ne mu ssuula 9 yonna. Bamalayika musanvu beetegekera okufuuwa amakondeere. Okufuuwa kwabwe kujja ng’ekyongerako ku bunnabbi obuli mu Danyeri ssuula 2 n’essa 7, nga kutandika n’okumenyeka kw’Obwakabaka bwa Loma obw’edda ne bugabanyibwa mu bitundu kkumi, ebyo bye tulambululirwa mu amakondeere agasooka ennya. Uriah Smith, Danyeri ne Okubikkulirwa, 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 ategeeza nti amakondeere ag’asooka ennya gaali emisango gya Katonda ku Roma ey’obupagani. Ayogera ku nnyiriri ey’omusanvu, eraga obubonero bw’obunnabbi obw’ekondeere erisooka, era oluvannyuma alaga okutuukirizibwa kwakyo mu byafaayo.

“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.

Ekibonerezo ekyasooka ekiruma nnyo era ekizitowa ekyagwa ku Roma ey’ebugwanjuba ng’eri mu kukendeera kwayo kyali lutalo ne Bagoti abakulemberwa Alaric, eyaggulawo ekkubo ery’okuyingiriramu okwaddirira. Okufa kwa Theodosius, kabaka w’Obwakabaka bwa Roma, kwabawo mu Janwali 395; era nga tekunnaba kutuuka ku nkomerero y’ekiseera ky’obutiti, Bagoti abakulemberwa Alaric baali batandise okulwana n’Obwakabaka.

“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.

Okulumba okwasooka okwakulembeddwamu Alaric kwasannyawo Thrace, Macedonia, Attica ne Peloponnesus, naye tekwatuuka ku kibuga kya Roma. Mu kulumba kwe okw’okubiri, naye, omukulembeze w’Abagothi yasomoka e Alps n’e Apennines n’alabikira mu maaso g’ebuggya by’ekibuga ‘eky’olubeerera,’ ekyo ne kimenyesebwa mangu olw’ekiruyi ky’abakambwe.

“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.

"Okufuuwa kw'ekikondeere ekisooka kulina ekifo kyakwo okumpi n'enkomerero y'ekyasa ekyokuna era ne kweyongerayo, era kutegeeza bulumbaganyi obusanyawo Abagothi bwe baakola ku Obwakabaka bwa Loma." Uriah Smith, Danyeri ne Okubikkulirwa, 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 ategeeza nti Alaric ye kabonero k’okusala omusango kwa Katonda ku Roma ey’obupagani, nga kino kiyimiririrwa etarumpeta eyasooka. Buli etarumpeta eriyimiririrwa omuntu ow’ebyafaayo; Alaric ayimirira okutuuka kw’etarumpeta eyasooka okw’atandika ku nkomerero y’ekyasa eky’okuna. Miller teyasobola kulaba nti etarumpeta eno yaletebwa ku Roma olw’okuwalirizibwa okukuuma Ssande, kubanga Miller yali akuumanga Ssande. Ne Smith yasubwa kino, naye yategeera nti etteeka eryasooka ery’okuwaaliriza okukuuma Ssande lyatandikibwa Constantine mu mwaka 321. Ekiragiro ky’obunnabbi ekikwatagana n’okuwalirizibwa okukuuma Ssande kiba kimu bulijjo, kubanga Katonda takyuka, era ekiragiro ekyo nti "okuvamu eri Katonda kw’eggwanga kujjirwako okuzikirira kw’eggwanga". Alaric ayimirira entandikwa y’okuzikirira kw’eggwanga eyatandika mu kiseera ddala Constantine lwe yassa mu nkola etteeka eryasooka ery’okuwaaliriza okukuuma Ssande.

Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:

Smith ayongerayo n’okunukula olunyiriri olw’omunaana, olulambulula ekkondeere ey’okubiri, era n’alyoka ayongerayo mu kunnyonnyola kwe:

“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.

Obwakabaka bwa Loma, oluvannyuma lwa Constantine, bwagabanyizibwa mu bitundu bisatu; era kye kireetera ekigambo ekiyogerwako emirundi mingi, ‘ekitundu ekisatu ky’abantu,’ n’ebirala, nga kyogerera ku kitundu ekisatu ky’obwakabaka ekyali wansi w’okubonerezebwa. Okugabanya kuno kw’obwakabaka bwa Loma kwakolebwa ku kufa kwa Constantine, ne kugabibwa mu batabani be basatu, Constantius, Constantine II, ne Constans. Constantius yafuga Ebuvanjuba, era n’ateeka ekifo kye eky’obusenze e Constantinople, ekibuga ekikulu ky’obwakabaka. Constantine Ow’okubiri yafuga Britain, Gaul, ne Spain. Constans yafuga Illyricum, Africa, ne Italy. (Laba Sabine’s Ecclesiastical History, p. 155.) Ku nsonga eno eyamanyiddwa bulungi mu byafaayo, Elliott, nga bwe yawanjizibwa Albert Barnes mu byawandiiko bye ku Rev.12:4, agamba: “Waakiri emirundi ebiri, nga obwakabaka bwa Loma tebunnagabanyizibwa mu ngeri ey’olubeerera mu bitundu bibiri, Ebuvanjuba n’Ebugwanjuba, waaliwo okugabanyizibwa kw’obwakabaka mu bitundu bisatu. Ekisooka kyabaawo mu A.D. 311, bwe kyagabanyibwa wakati wa Constantine, Licinius, ne Maximin; ekirala, mu A.D. 337, ku kufa kwa Constantine, wakati wa Constans ne 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.

Okugabikibwa kwa Roma mu bitundu bisatu, era ne mu bibiri, nga byogerwako abannabyafaayo be Smith asonze, bye bintu bya Roma ebiraga omukago ogw’ebitundu bisatu ogwa Roma ey’ebiseera bino, oguzimba enteekateeka egabika mu bibiri, emiraga okwegatta kw’ekkanisa ne gavumenti. Bw’ayongerayo, Smith alambulula omuntu ow’ebyafaayo ayungiddwa n’ekkondeere ey’okubiri.

“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. . ..

Ebyafaayo ebiraga engeri okufuna ekkondeere ey’okubiri we byafuuwa birabika nga bikwatagana n’okulumba n’okuwangula Afurika, era oluvannyuma ne Italiya, ebyakolebwa Genseric omukambwe. Obuwanguzi bwe obusinga bwali bwa AMAGYE G’ENNYANJA; era obuwanguzi bwe bwali “nga olusozi olusinga obunene olwaka omuliro, olusuuliddwa mu nnyanja.” Kiki ekifaananyi ekisobola okulaga obulungi, oba n’okusinga, okukubagana kw’amagye g’ennyanja, n’okuzikirira okutambanike okw’entaalo ku lubalama lw’ennyanja? Mu kunnyonnyola ekkondeere lino, tuteekwa okunoonya ebintu ebinaakosa ennyo ensi y’obusuubuzi. Akafaananyi ako’kozeseiddwa mu butonde katutwala okunoonya obugumbagumba n’okutabanguka. Tewali kirala okugyako entalo enkambwe ez’ennyanja kisobola okujuza obunnabbi buno. Bwe kiba nti okufuuwa kw’ekkondeere ennya ez’isooka kwebikwatako ebintu ennya eby’enjawulo ebyayambako mu kugwa kwa Bwakabaka bwa Loma, era ekkondeere esooka eriyogera ku kuzikiriza okw’Abagooti nga bakulembeddwamu Alaric, mu kino tusuubira okulindirira ekikolwa ekiddako eky’okulumba ekyakankanya amaanyi g’Abaloma ne kyaleetawo okugwa kwabwe. Okulumba okunene okuddako kwali kwa “Genseric omukambwe,” ng’akulembera Abavandalo. Entambula ye ey’obufuzi yabadde mu myaka A.D. 428-468. Omukulembeze ono omukulu ow’Abavandalo yalina ekitebe kye ekikulu mu 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.

Ku nsonga y’ekitundu eky’omugaso omunyazi w’ennyanja omugumu ono kwe yakwatamu mu kugwa kwa Loma, Omwami Gibbon akozesa ebigambo bino ebitegeeza bingi: ‘Genseric, erinnya erisasanye ekifo ekyenkana n’amannya ga Alaric ne Attila mu kuzikirizibwa kwa Bwakabaka bwa Abaruumi.’ 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, ng’anukula omuwandiisi w’ebyafaayo Gibbon eyalaga obubonero bw’ebyafaayo bw’amakondeere asatu agasooka, yalaga nti Genseric ye kikondeere ekyokubiri era n’agamba nti Genseric, “yasaanira okuba ku mutendera gumu ne Alaric ne Attila.” Alaric ye kikondeere ekyasooka, Genseric ekyokubiri, ate Attila Omuhun ye kikondeere eky’okusatu, ekyogerwako mu olunyiriri olw’ekkumi. Smith yalaga nti ekkondeere ekyokubiri, ekiyimirirwa Genseric, kyayimirira eby’emyaka “428–468.” Oluvannyuma Smith n’anukula olunyiriri olw’ekkumi olulambulula ekikondeere eky’okusatu, n’ayongera mu kunnyonnyola kwe:

“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.

Mu kunnyonnyola n’okukikozesa ekitundu kino, tutuусibwa ku kintu eky’obukulu eky’okusatu ekyavamu okugwa kw’Obwakabaka bwa Loma. Era mu kunoonya okutuukirizibwa mu byafaayo kw’ekkondeere y’okusatu, tujja kwegasa ku Nnoti za Dk. Albert Barnes okuggyaamu ebigambo ebitonotono. Mu kunnyonnyola ekyawandiikibwa kino, kyetaagisa, nga bw’agamba omunyonnyozi ono, ‘okubeerawo omukulu w’eggye oba omusajja w’entalo ayinza okufananyizibwa n’enkanyezi entambulayo eyaka nnyo; olugendo lwe lwandibadde olw’ekitangaala ekwejawulo ennyo; eyandibadde alabika mangu NGA enkanyezi eyaka nnyo, era oluvannyuma n’abula ng’enkanyezi eyazikiddwa ekitangaala kyayo mu mazzi.’ - Nnoti ku Kubikkulirwa 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. . ..

Wano kigambibwa nti ekkondeere lino likwata ku ntalo ezizikiriza awamu n’okulumba okw’amaanyi n’okukambwe kwa Attila okulwanyisa obuyinza bw’Abaloma, ebyo bye yabikolera mu maaso ng’ali ku mutwe gw’ebibinja bye ebingi eby’Abahuni. . ..

“‘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.

'Era erinnya ly’emmunyeenye liyitibwa Omululuuza [kiraga ebivuddeko ebiruma].' Ebigambo bino—ebigatta ennyo n’olunyiriri olusooka, nga ne obubonero bw’okuwandiika mu nkyusa yaffe bubiraga—bitukomyawo akaseera ku nneyisa ya Attila, ku kubonaabona kwe y’aleeta oba kwe yakoleramu, era ne ku ntiisa eyava ku erinnya lye.

“‘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.

"'Okumalawo ddala n'okusangula,' bye bigambo ebisinga okulaga amakuba ge yazisaako.' Yeeyatuuma, 'Ekiboko kya Katonda.'" Uriah Smith, Danyeri ne Okubikkulirwa, 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.

Ebyafaayo by'ekizindaalo ekya ssatu, ekiyimirirwamu Attila ow'Abahuni, bitandika mu mwaka gwa 441 ne bikkakkana n'okufa kwe mu mwaka gwa 453. Oluvannyuma Smith anukula olunyiriri olw'ekkumi n'ebiri, oluleeta ekizindaalo eky'okuna era ne lunnyonnyola kabaka omukambwe Odoacer, mwe okufaananibwa okw'emirundi esatu okwa Loma ey'Obukiikakkono kuli akiikirirwa enjuba, omwezi n'emmunyeenye. Ategeeza nti obubonero busatu buno—enjuba, omwezi, n'emmunyeenye—kubanga, nga tewali kubuusabuusa, wano bikozesebwa ng'obubonero—bulaga ebitangaala ebinene eby'obukulembeze bwa gavumenti ya Loma: bakabaka baayo, abaseneta n'abakonsuli. Bishopu Newton agamba nti kabaka ow'enkomerero owa Loma ey'Obukiikakkono yali Romulus, eyayogererwangako mu kunenyerera ng’Augustulus, oba ‘Augustus omutono.’ Loma ey'Obukiikakkono yagwa mu A.D. 476. Naye newankubadde nga enjuba ya Loma yazikira, ebitangaala byayo ebiddirira byakyaka butono nga Seneti n'abakonsuli bakyaliwo. Naye oluvannyuma w'enkyukakyuka nnyingi n'obunkenke mu by'obufuzi, ku nkomerero, mu A.D. 566, enkola yonna y'obufuzi obw'edda yagibwawo, era Loma yennyini n'ekkendeezebwa okuva ku mbeera ya kabaka-kazi w'ensi n'efuulibwa obwakabaka obutono obw'obwavu obusasula omusolo eri Exarch wa Ravenna. Uriah Smith, Danyeri ne Okubikkulirwa, 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.

Wano tusangayo omujulizi omulala ku kugabanyibwa kwa Loma mu bitundu bisatu, ogw’akyolesa mu maaso okwegatta okw’ebitundu bisatu kwa Loma ey’omu mulembe guno. Mu Loma ey’ebuvanjuba awamu ne Kabaka Konstantino, ekigabanyibwa mu bitundu bisatu kyakiikirirwa batabani be basatu; naye mu Loma ey’ebugwanjuba, kyali mu nkola y’obufuzi yaabwe ey’ebitundu bisatu. Oluvannyuma, Smith alambulula nti enjuba, omwezi, n’emmunyeenye zikiikirira enteekateeka entereeza mwe Loma ey’ebugwanjuba yaggyibwa wansi. Akomya ennyonnyola ye n’ennyanjula eno ey’amakondeere asatu agasembayo.

“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.

Wadde ng’ebibonoobono ebyaleetebwa ku bwakabaka olw’olulumbaganyi olwasooka olw’ab’ensiko bano byali biteeka entiisa, byali bitono bwe bigerageranyizibwa n’ebibonoobono ebyali bigenda okugoberera. Byali nga matondo agatandikira enkuba, ng’amataba ag’amaanyi agendikugwa mu bwangu ku nsi y’Abaloma gali kumpi. Emizindaalo esatu egisigadde gizikiziddwa ekire ky’ennaku, nga bwe kinnyonnyoddwa mu bigambo ebigoberera.

“‘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.’

"'OLUNYIRIRI 13. Nnalaba, ne mpulira malaika ng’abuuka mu makkati g’eggulu, ng’ayogera mu ddoboozi ddene nti, Zibasanze, zibasanze, zibasanze eri abatuuze b’ensi olw’amaloboozi amalala ag’amakondeere g’abamalayika abasatu abatannakuba.'"

“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.

"Malaika ono si wa mu lunyiriri lw’abamalayika ab’ennyanga musanvu, wabula y’oyo alangirira nti ennyanga esatu ezisigaddewo ze nnyanga z’ennaku, olw’ebintu eby’entiisa ennyo ebiribaawo nga zifuuyiddwa. Noolwekyo, ennyanga ey’eddirira, oba ey’omutaano, ye nnaku esooka; ennyanga ey’omukaaga, nnaku ey’okubiri; ate ennyanga ey’omusanvu, ey’enkomerero mu lunyiriri luno lw’ennyanga musanvu, ye nnaku ey’okusatu." Uriah Smith, Daniel and Revelation, 493.

We will continue with the three trumpet Woes in the next article.

Tugenda mu maaso n’obukabi obusatu bw’amakondeere mu kiwandiiko ekiddako.

“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.

Obuzibu obunene obwaalumba Roma ey’Obwakabaka mu kugwa kwayo bwabuulibwa okutuuka ku ky’enkomerero, okutuusa nga Roma teri na mufuzi w’obwakabaka, newaakubadde konsuli, oba seneti. “Wansi wa ba Exarch e Ravenna, Roma yakkendesebwamu n’eteekebwa mu ddaala ery’okubiri.” Ekitundu eky’okusatu ky’enjuba kyakubwa, n’ekitundu eky’okusatu ky’omwezi, n’ekitundu eky’okusatu ky’ennyenye. Olulyo lwa Ba Caesar te lwazikira wamu n’abafuzi b’Obwakabaka ab’e Bugwanjuba. Roma, nga tenagwa, yali erina kyokka ekitundu ku buyinza bw’Obwakabaka. Konstantinopoli yagabana nayo obwakabaka bw’ensi. Era te ba Goth newaakubadde ba Vandal baafugira ku kibuga ekyo ekyakyalina ekitiibwa ky’obwakabaka, omukulembeze wa Konstantinopoli, oluvannyuma lw’okusitulwa okwasooka kw’entebe y’obwakabaka okwakolebwa Konstantino, emirundi mingi yatwalanga omukulembeze wa Roma ng’alondebwa we era omumiririzi we. Era ebyagenda okutukkira Konstantinopoli byateekebwawo okutuusa ku biseera ebirala, era byategeezebwa n’amakondeere amalala. Ku njuba, ku mwezi, ne ku nnyenye, wakati awo ekikubiddwa kyali kitundu eky’okusatu kyokka.

“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.

Ebigambo eby’enkomerero eby’Ekivuga eky’okuna bitegeeza okuddamu kuzzaawo mu biseera eby’omu maaso Obwakabaka obw’Ebugwanjuba: ‘Olunaku te lwakaka ku kitundu eky’okusatu ekyalwo, n’ekiro bwe kityo.’ Mu by’obufuzi, Loma yafuuka wansi wa buyinza bwa Ravenna, era Italya yali ettwale eryawangulwa ery’Obwakabaka obw’Ebuvanjuba. Naye, nga bwe kisinga okukwatagana n’obunnabbi obulala, okulwanirira okusinza ebifaananyi kwe kwaasooka okuleeta amaanyi ag’eby’omwoyo n’ag’ensi g’a Papa ne g’a Kayisa mu kuvuganya okw’amaanyi n’okw’obukambwe; era, ng’awa Papa obuyinza bwonna ku makanisa, Justinian yateeka omukono gwe ogw’okuyamba mu kukuzzaamu amaanyi obufuga bwa Papa obwasukkiridde, oluvannyuma ne bufunamu obuyinza bw’okussaawo bakabaka. Mu mwaka gwa Mukama waffe 800, Papa yawadde Charlemagne erinnya erya ‘Emperor of the Romans.’-Keith. Eryo erinnya lyatwalibwa nate okuva eri kabaka wa Bufalansa ne liweebwa kabaka wa Bugirimaani. Era Kayisa Francis Owa Kubiri n’akigaana kino kya bulimba era n’akisazaamu ddala emirembe gyonna, nga Aug. 6, 1806.” A. T. Jones, The Great Nations of Today, 54.