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.

Wiliyaam Miilar kitaaba Mul’ataa keessatti waldoota torban, chaappawwan torban, fi malakatawwan torban irratti ifa guddaa argate. Inni mallattoolee raajii sanaa humnoota lama diigsisaa ta’an—waaqeffannaa mootummaa fiigaa booddee paaphaasummaa—jedhaman keessatti sirnaan kaa’e. Inni amala raajii mallattoolee sanaa hunda hin argine; ta’us, wanta inni arge seenaa keessaa fi seenaa alaa waldaa Waaqayyoo kan yeroo ergamootaa irraa jalqabee hamma xumura addunyaatti jiruuf hubannoo bu’uuraa hundeesse. Seenaa keessaa waldootaan bakka buufame, seenaa alaa waldootaas chaappawwanin bakka buufame. Inni malakatawwan murtii Waaqayyoo Roomaa irratti raawwatamu agarsiiftuu akka ta’an arge; innis murtii Waaqayyoo Roomaa irratti xumura addunyaatti raawwatamu fakkeenyaan agarsiisa ture; garuu inni xumura addunyaatti Roomaan walitti dhufeenya sadiin ijaaramte ta’uu hin argine.

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.”

Kitaabni Uuriyaa Smitiin barreeffamte, kan maqaan ishee *Daniel and Revelation* jedhu, yaadota dogoggoraa tokko tokko of keessaa qaba; taʼus, Obboleettiin Waayit akka, “harka gargaarsaa Waaqayyoo” taʼetti ishee ibsite. Isheen kitaabni kun *The Great Controversy*, *Patriarchs and Prophets*, fi *The Desire of Ages* wajjin facaafamuu akka qabu ibsite. Deeggarsi cimaa isheen kennite kun, kitaabni sun kitaabota ishee wajjin sadarkaa kaka’umsa wal fakkaataa irratti akka ture hin agarsiisu; garuu kitaabni sun “barsiisa guddaa” akka of keessaa qabu, akkasumas “luboota gatii guddaa qaban hedduu gara beekumsa dhugaatti fiduuf” itti gaafatamaa akka ture agarsiisa.

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.

Kitaabichi loojikii raaga raajii Millerite fayyadama; innis yaad-rimeewwan raajii Waxabajjii 22, 1844 dura hin mul’anneen waliin deema. Nuyi hojii badii sadii sanaa hojiirra oolmaa dachaa sadii ibsaa deemnu keessatti, kutaa-kutaa kitaabicha keessaa wabii ni goona.

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 “sagalee torban” jechuun “seenaa murtiiwwan adda addaa fi ulfaatoo torba, kanneen lafa irratti yookaan mootummaa Roomaa irratti ergaman” jedhee ibse. Sagaleewwan afran jalqabaa murtiiwwan Roomaa pagaanummaa irratti fidaman ni bakka bu’u; sagaleewwan shanaffaa fi ja’affaan immoo murtiiwwan Waaqayyoo kan Roomaa paaphaasummaa irratti fidaman turan; garuu Miller sagaleen torbaffaan murtii Waaqayyoo kan Roomaa Ammayyaa irratti ta’e akka bakka bu’u hin hubanne ture. Waa’ee mallattoolee torbaa fi sagalee torbaa Mul’ata keessatti ibsaa, Uriah Smith akkana jechuun barreesse:

“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.

“Barreeffama fudhatee Wangeelli yeroo sanauma chaappawwan banuu jalqaba; xiyyeeffannoon ergamaa sanaas haalota chaappaawwan keessaa tokkoon tokkoon isaanii jala raawwatamanitti ni waamama. Lakkoofsi torba jedhu guutummaa fi mudaa-hin-qabne ta’uu isaa keessatti Caaffata Qulqullaa’oo keessatti duraan iyyuu hubatameera. Kanaafuu chaappawwan torban kun guutummaa gosa taateewwan murtaa’oo tokkoo kan hammatanidha; akka ta’eetti yeroo Constantine ga’utti gad dheerachuu danda’u; akkasumas malbulchiinsonni torban immoo yeroo sana irraa eegalee itti fufan jechuun sirrii ta’uu hin danda’u. Malbulchiinsonni taateewwan walgitanii yeroo tokkotti raawwataman kan chaappawwanii wajjin wal-faana ta’an garuu amala guutummaatti adda ta’e qaban agarsiisu. Malbulchiinsonni mallattoo waraanaati; kanaaf malbulchiinsonni jeequmsa siyaasaa guguddaa bara mootummaa wangeelaa keessatti saboota gidduutti ta’u agarsiisu. Chaappawwan garuu taateewwan amala amantii qaban agarsiisu; seenaa waldaa kiristaanaa jalqaba bara kiristaanummaatii kaasee hamma dhufaatii Kiristoositti of keessaa qabu.” 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:

ଏକ ତୂରୀ ଯୁଦ୍ଧ ଏବଂ ରାଜନୈତିକ କଳହର ଏକ ପ୍ରତୀକ ଅଟେ। ପ୍ରକାଶିତ ବାକ୍ୟର ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଦ୍ୱିତୀୟ ପଦ ବିଷୟରେ କହି ସ୍ମିଥ କହନ୍ତି:

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

“‘LAKK. 2. Ergamaan isaa dura dhaabatan san arge; isaanittis malakoota torba kennaman.’”

“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.

“Lakkoofsi kun tartiiba haaraa fi adda taʼe taʼeewwan walitti aanan ni seensisa. Chaappaa keessatti seenaa mootummaa ayyaana wangeelaa jedhamu keessatti mana kiristaanaa qabanneerra. Xurumbaa torban amma seensifaman keessatti immoo taʼeewwan siyaasaa fi waraanaa ijoo yeroo isauma keessatti raawwatamuu qaban qabna.” 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.

Chaappaa torbaffaan Mul’ata boqonnaa saddeet keessaa lakkoofsota jaha jalqabaatti banama; banamuu chaappaa torbaffaatiin duubbee irratti immoo ergamoonni torba, malakata torba qaban, afuufuuf qophaa’u.

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.

Inni inni chaappaa torbaffaa bane yeroo inni hiiketti, samii keessatti gara sa’aatii walakkaatti cal’inni ta’e. Ergasiis ani ergamoota torban warra fuula Waaqayyoo dura dhaabatan arge; isaaniifis malakata torban kennaman. Ergamaan biraas dhufee iddoo aarsaa sana bira dhaabate; inni mi’a ixaana warqee qaba ture; akka inni kadhannaa qulqulloota hundumaa wajjin iddoo aarsaa warqee isa teessoo mootummaa sana dura jiru irratti dhiyeessuuf, ixaanni baay’een isatti kenname. Aarri ixaana sanaas, inni kadhannaa qulqullootaa wajjin ture, harka ergamichaa keessaa fuula Waaqayyoo duratti ol ba’e. Ergamaan sunis mi’a ixaanaa sana fuudhee ibidda iddoo aarsaatii guutee gara lafaatti darbate; sagaleewwan, qaqawweessitoonni, balaqqeessi, fi kirkirri lafaas ta’an. Ergamonni torban warri malakata torban qabanis afuufuuf of qopheessan. Mul’ata Yohaannis 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.

Mallattoon raajii kan duraan barruulee keessatti adda baasaa turre tokko jira; taʼus hanga ammaatti ifatti taʼee mulʼata raajii addaa isaa hin ilaalle. Mallattoon sunis, mallattooleen seenaa raajii keessatti tartiiba waymarkii tokko bakka buʼan, hundumtuu xumura seenaa isa bakka buʼan keessatti walitti qabamuudha. Dhaloota afurii Adveentizimii Laaʼodiiqeyaa, kan jibbinsa afurii Hisqiʼel boqonnaa saddeet keessatti bakka buufame, waymarkoota adda taʼan akka mallatteessan nuti agarsiifneerra; garuu isaan keessaa tokkoon tokkoon isaanii, akka qormaataatti, seenaa chaappaa warra dhibba afurtamii afur kuma tokkoo keessatti irra deebiʼu. Mallattoon addaa kun xurumbaa torban keessattis ni argama; isaan murtiiwwan addaa Roomaa waaqeffannaa tolfamaa, Roomaa paappaasummaa, fi Roomaa ammayyaa irratti akka bakka buʼan iyyuu, murtiin raawwachiisummaa Roomaa ammayyaa irratti seera Dilbataa dhufu dhihootti jalqabu yeroo, hundumtuu ammas walitti dhufu.

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.

Malakata torban sunni torbaatni yeroo darbanitti guutaman kan mataa isaanii qabu; haa taʼu malee Obboleettii Waayit ergamoota torban malakata torba qaban, Mulʼata boqonnaa saddeet keessatti, seenaa seera Dilbataa yeroo dhiʼoo dhufu keessatti illee ni kaaʼti.

“‘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.

“‘Inni chaapphaa shanaffaa yommuu banu, lubbuu warra dubbii Waaqayyootiifii dhugaa ba’umsa isaanii qabataniif ajjeefamanii iddoo aarsaa jala jiran nan arge; isaanis sagalee guddaadhaan, “Yaa Gooftaa, Qulqulluu fi Dhugaa, ati hamma yoomiitti warra lafa irra jiraatan irratti dhiiga keenyaaf murtii kennitee haaloo hin baafattu?” jedhanii iyyan. Uffanni adii tokkoon tokkoo isaaniitiif kennames [qulluu fi qulqullina qaban jechuun isaanii labsame]; innis isaanitti himame, akka isaanii akkuma ajjeefamanitti, hojjettoonni isaanii warri isaanii wajjin hojjetanii fi obboloonni isaanii kanneen ajjeefamuu qaban guutamanitti, yeroo xinnoof ammas boqotan’ [Mul’ata 6:9–11]. As keessatti, mul’anni Yohaannisitti dhiyaate kun waan yeroo sana dhugumaan jiru miti; garuu waan yeroo dhufu keessatti ta’u tureedha.

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

“Mul’ata 8:1–4 keessaa caqasame.” Manuscript Releases, jildii 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.

Keewwata darbe keessatti Obboleettii White marii fi guutamuu chaappaa shanaffaa sana boqonnaa saddeet keessatti yeroo ergamoonni torban afuufuuf jedhu irratti raawwata; garuu isheen bifa fakkeenya sanauma seenaa sagaleewwan lama Mul’ata boqonnaa kudha saddeet keessattis ni kaaʼti.

“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.

“Yeroo chaappaan shanaffaan banametti, Yohaannis Mul’isa argitichi mul’ataan warra dubbii Waaqayyoo fi dhugaa-baatummaa Yesuus Kiristoosiif ajjeefaman garee isaanii iddoo aarsaa jala arge. Kana booddee mul’ata keessatti haalli Mul’ata boqonnaa kudha-saddeettaffaa keessatti ibsame ni dhufe; yeroo sanatti warri amanamoo fi dhugaa ta’an keessaa Baabilon keessaa waamaman. [Mul’ata 18:1–5, caqasame.]” 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.

Torban keessaa torban kun seenaa Roomaa warra waaqeffannaa sobaa, papummaa fi Roomaa ammayyaa keessatti murtii Waaqayyoo bakka bu’u; garuu isaanis seenaa Fulbaana 11, 2001, fi sagalee lammaffaa seera Dilbata yeroo dhihootti dhufu keessatti bakka bu’anii mul’atu. Erga kutaa Mul’ata boqonnaa saddeet keessaa lakkoofsota jahaa jalqabaa irratti ibsa kenneen booddee, Uriyaah Smiiz guutamuu seenaa torban keessaa afran jalqabaa dhiheessuu jalqaba.

“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.

“Torban durba torbanfaa asitti deebiʼamee kaafameera; innis hafe hundumaa boqonnaa kanaa fi guutummaa boqonnaa 9 ni qabaata. Ergamoonni torban afuufuu isaanii qopheeffatu. Afuufuun isaanii raajii Daaniʼel 2 fi 7tti akka guutuu taʼetti seena; innis mootummaa Roomaa durii kutaa kurnan isaatti bittinnaaʼuu irraa jalqaba; kanneen keessaa, torban afuuraa afran jalqabaa keessatti, ibsi isaanii nuuf kennameera.” 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.

Simiiz inni afur duraa jalqabaa akka murtii Waaqayyoo Roomaa warra waaqeffannaa sobaa hordofan irratti dhufan ta’an ibsa. Inni lakkoofsa torba caqasuudhaan amala raajii duraa jalqabaa ibsa, achiis guutamuu isaa seena qabeessa ta’e adda baasa.

“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.

“ᱯᱟᱹᱦᱤᱞ ᱦᱟᱹᱨᱰᱟᱢ ᱟᱨ ᱵᱷᱟᱨᱤ ᱵᱤᱪᱟᱹᱨ, ᱡᱮᱫ ᱯᱟᱪᱷᱤᱢ ᱨᱳᱢ ᱨᱮ ᱚᱱᱟ ᱱᱤᱡᱮᱨ ᱚᱛᱚᱭ ᱥᱮᱱᱚᱜ ᱞᱮᱠᱟᱛᱮ ᱚᱛᱱᱟᱜ ᱠᱟᱱᱟ, ᱚᱱᱟ ᱫᱚ ᱜᱚᱛᱷ ᱠᱚ ᱥᱟᱶ ᱟᱞᱟᱨᱤᱠ ᱨᱮᱱ ᱱᱮᱛᱨᱤᱛᱚ ᱨᱮ ᱦᱚᱲ ᱦᱩᱞ ᱛᱟᱦᱮᱱᱟ, ᱡᱤᱱᱤ ᱯᱚᱨᱚᱵᱚᱨᱛᱤ ᱟᱠᱨᱟᱢᱚᱱ ᱞᱟᱹᱜᱤᱫ ᱦᱚᱨ ᱡᱷᱤᱡ ᱮᱫᱟ. ᱨᱳᱢ ᱨᱮᱱ ᱥᱟᱢᱨᱟᱴ ᱛᱷᱤᱭᱳᱰᱳᱥᱤᱭᱩᱥ ᱨᱮᱱ ᱜᱩᱡᱩᱜ ᱡᱟᱱᱩᱭᱟᱨᱤ, 395 ᱨᱮ ᱦᱚᱭ ᱮᱱᱟ, ᱟᱨ ᱥᱮᱛᱟᱜ ᱢᱟᱫᱷᱮ ᱢᱩᱪᱟᱹᱫ ᱥᱮᱱᱚᱜ ᱟᱜᱮ, ᱟᱞᱟᱨᱤᱠ ᱨᱮᱱ ᱱᱮᱛᱨᱤᱛᱚ ᱨᱮ ᱜᱚᱛᱷ ᱠᱚ ᱥᱟᱢᱨᱟᱡᱽᱭ ᱵᱤᱨᱩᱫᱷᱨᱮ ᱟᱥᱛᱨ ᱫᱷᱟᱨᱚᱱ ᱮᱱᱟ।”

“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.

“Weerariin jalqabaa kan Alarik jala gaggeeffame Traasii, Maqedooniyaa, Attikaa fi Peloponneesus mancaase; garuu magaalaa Roomaa hin geenye. Weerara isaa lammaffaatti garuu, hooggantichi Goothii gaarran Alp fi Apenniin ce’ee dura dallaa ‘magaalaa bara baraa’ sanaa dura mul’ate; isheenis yeroo gabaabaa keessatti dheekkamsa saba barbaraaaf boojuu taatee kufte.

“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.

“Afuurriin xurumbaa isa jalqabaa iddoo isaa xumura jaarraa afraffaatti fi itti aansuudhaan qaba; innis weeraroota mancaasoo mootummaa Roomaa irratti Gootoota jalatti raawwataman kana agarsiisa.” 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.

ⵙⵎⵉⵜⵀ ⵉⵙⵙⴽⵜⵉ ⴰⵍⴰⵔⵉⴽ ⴷ ⴰⵎⵣⴳⵓⵏ ⵏ ⵓⵣⵣⵉⴳ ⵏ ⵕⴱⴱⵉ ⵅⴼ ⵕⵓⵎⴰ ⵜⴰⵎⵔⴽⴰⵏⵜ, ⵍⵍⵉ ⵜⴻⵜⵜⵓⵙⴰⵏⵉⵜ ⵙ ⵓⴱⵟⵟⵓ ⴰⵎⵣⵡⴰⵔⵓ. ⴽⵓⵍ ⵢⴰⵏ ⵙⴳ ⵉⴱⵟⵟⵓⵜⵏ ⵉⵍⴰ ⴰⵎⵙⴰⵍⵉ ⴰⵎⴰⵣⵔⴰⵢ ⵉ ⵜⵜ-ⵉⵙⵎⴰⵍⴰⵏ, ⴰⵍⴰⵔⵉⴽ ⵉⵙⵎⴰⵍⴰ ⴰⵙⵉⵡⴹ ⵏ ⵓⴱⵟⵟⵓ ⴰⵎⵣⵡⴰⵔⵓ ⵙⴳ ⵜⴰⴳⴰⵔⴰ ⵏ ⵜⴰⵙⵓⵜ ⵜⵉⵙ ⴽⴽⵓⵥⵜ. ⵎⵉⵍⵍⴻⵔ ⵓⵔ ⵉⵥⵍⵉ ⴰⴷ ⵉⵥⵕ ⵎⴰⵙ ⴰⵢⴰ ⵏ ⵓⴱⵟⵟⵓ ⵉⵡⵉ-ⴷ ⵅⴼ ⵕⵓⵎⴰ ⵙⴱⴰⴱ ⵏ ⵓⵙⵙⴱⵉⴷⴷ ⵏ ⵡⴰⵙⵙ ⵏ ⵓⵙⵙⴰⵏ, ⵎⴰⵙⴷ ⵎⵉⵍⵍⴻⵔ ⵏⵜⵜⴰ ⴷ ⴰⵎⵃⴹⴰⵕ ⵏ ⵡⴰⵙⵙ ⵏ ⵓⵙⵙⴰⵏ. ⵙⵎⵉⵜⵀ ⵉⵣⵔⵉ ⵓⵍⴰ ⵏⵜⵜⴰ ⵅⴼ ⵓⵙⵍⵍⵉⵖ ⴰⴷ, ⵎⴰⵛⴰ ⵙⵎⵉⵜⵀ ⵉⵙⵙⵏ ⵎⴰⵙ ⴰⵣⵔⴼ ⴰⵎⵣⵡⴰⵔⵓ ⵏ ⵡⴰⵙⵙ ⵏ ⵓⵙⵙⴰⵏ ⵍⵍⵉ ⵉⵜⵜⵓⵙⴱⴻⴷⴷⴰⵏ ⵉⵜⵜⵓⵙⵙⴽⵔ ⵙⴳ ⴽⵓⵏⵙⵜⴰⵏⵜⵉⵏ ⴳ ⵓⵙⴳⴰⵙ 321. ⴰⵍⵓⴳⵏ ⴰⵏⴱⵉⴷⴰⵏ ⵍⵍⵉ ⵉⵇⵇⵏⵏ ⵙ ⵓⵙⵙⴱⵉⴷⴷ ⵏ ⵡⴰⵙⵙ ⵏ ⵓⵙⵙⴰⵏ ⵉⵇⵇⵉⵎ ⴷⴰⵉⵎ ⵏⵜⵜⴰⵏⵉ, ⵎⴰⵙⴷ ⵕⴱⴱⵉ ⵓⵔ ⵉⵜⵜⴱⴷⴷⴰⵍ ⵎⵏⵉⴷ, ⴷ ⴰⵍⵓⴳⵏ ⴰⴷ ⴷ ⵎⴰⵙ “ⴰⵔ ⵜⴻⵜⵜⵍⵍⵉ ⵜⵓⵔⵔⴰ ⵜⴰⵎⵓⵔⴰⵏⵜ ⵙⴳ ⵜⵓⵅⵕⵉⵔⵜ ⵜⴰⵎⵓⵔⴰⵏⵜ”. ⴰⵍⴰⵔⵉⴽ ⵉⵙⵎⴰⵍⴰ ⵜⴰⵎⴰⵣⵉⵔⵜ ⵏ ⵜⵓⵅⵕⵉⵔⵜ ⵜⴰⵎⵓⵔⴰⵏⵜ, ⵍⵍⵉ ⵉⴱⴷⴰⵏ ⵙⴳ ⵢⵉⵍⵍⴰ ⵓⵙⵙⴰⵏ ⵉⴳ ⴽⵓⵏⵙⵜⴰⵏⵜⵉⵏ ⵉⵙⵙⵓⴼⵖ ⴰⵣⵔⴼ ⴰⵎⵣⵡⴰⵔⵓ ⵏ ⵡⴰⵙⵙ ⵏ ⵓⵙⵙⴰⵏ.

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

Smiitiin itti fufee lakkoofsa saddeettaffaa, isa malakata lammaffaa ibsu, caqasee booda ibsa isaa itti fufe:

“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.

“Bara mootummaa Roomaa, erga Qonstantiin booda, bakka sadiitti qoodame; kanaafis ibsi yeroo baayʼee mulʼatu, ‘kutaa sadaffaa namootaa,’ fi kkf, kutaa mootummaa keessaa isa adabbii jala ture agarsiisuudhaaf jedhu. Qoodamuun mootummaa Roomaa kunis yeroo duʼa Qonstantiinitti, ilmaan isaa sadan, Qonstantius, Qonstantiin II, fi Qonstaans gidduutti raawwatame. Qonstantius Bahaa qabatee ture, iddoo jireenya isaatis Qonstantinoophal, magaalaa guddoo mootummaa sanaa, taasifate. Qonstantiin inni Lammaffaan Britaaniya, Gaalii, fi Ispaan qabatee ture. Qonstaans Illyricum, Afriikaa, fi Xaaliyaan qabatee ture. (Seenaa Waldaa Kiristaanaa Sabine, fuula 155 ilaali.) Dhugaa seenaa beekamaa kana irratti, Elliott, akkuma Albert Barnes keessatti caqasameetti, yaada isaa irratti Mul. 12:4 irratti, akkana jedha: ‘Yeroo lama, yoo xiqqaate, mootummaa Roomaan gara kutaa lamaatti, jechuunis Bahaa fi Dhihaatti, haala dhaabbataadhaan qoodamuu isaa dura, mootummaa sana keessatti qoodamuun bakka sadiitti raawwatame ture. Isa jalqabaa bara Gooftaa 311 keessa taʼe; yeroo sanas Qonstantiin, Licinius, fi Maximin gidduutti qoodame; inni kaan immoo, bara Gooftaa 337 keessa, yeroo duʼa Qonstantiinitti, Qonstaans fi Qonstantius gidduutti taʼe.’” 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.

Taatee seenaa Roomaan kutaa sadiitti qoodamuu, akkasumas kutaa lama taʼuu isa seenessitoonni Smith wabeeffatu keessatti eeran, wantoota Roomaa kanneen waliigaltee sadarkaa sadiin ijaarame kan Roomaa Ammayyaa adda baasanidha; innis ijaarsa kutaa lamaatti qoodame tokko taʼee, walitti dhufeenya mootummaa amantii fi mootummaa biyyaalessaa bakka buʼa. Smith yeroo itti fufu immoo, fakkeenya seenaa keessaa kan xurumbaan lammaffaa wajjin walqabatu ni adda baasa.

“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. . ..

“Seenaan seenaa sagalee malakata lammaffaatiin ibsamu, ifatti weeraraa fi injifannoo Afrikaa, achii booddee immoo Xaaliyaanii, Genseeriik inni sodaachisaaniin taasifametti kan ilaallatu dha. Injifannoowwan isaa irra caalaatti kan galaanaa turan; mo’ichi isaas “akka gaara guddaa ibiddaan boba’ee galaanatti darbameetti” ture. Suuraan kam iyyuu walitti bu’iinsa humnoota galaanaa, akkasumas barbadaa’uu waliigalaa waraanaa qarqara galaanaa irratti ga’u, kana caalaa yookaan wal qixa ta’een ni ibsa? Malakata kana yeroo hiiknu, taateewwan addunyaa daldalaa irratti dhiibbaa addaa qabaatan tokko tokko barbaaduu qabna. Mallattoon itti fayyadame sun uumamaan sochii fi jeequmsa akka eegnu nu geessa. Waraanni hamaan galaanaa qofa raajicha raawwachuu danda’a. Yoo sagaleen malakattota afran jalqabaa taateewwan gurguddoo afur mootummaa Roomaa kufuutti gumaachan kan ilaallatu ta’e, malakanni jalqabaa immoo miidhaa Gootoonni Alaarikiin durfaman geessisan kan agarsiisu ta’e, as keessatti immoo tarkaanfii weeraraa itti aanu, humna Roomaa raasee kufaatii isheetti geesse sana akka uumamaan ilaallu ta’a. Weerarri guddaan itti aanu kan “Genseeriik inni sodaachisaa,” hoogganaa Vaandaalotaa ta’e sanaa ture. Hojiin isaa waggoota B.K. 428–468 gidduutti raawwatame. Angafni Vaandaalaa guddaan kun teessoo ajajaa isaa Afrikaa keessatti qaba ture....”

“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.

“Waaʼee kutaa barbaachisaa kan saamtuu galaanaa ija-jabaan kun kufaatii Roomaa keessatti taphate ilaalchisee, Obbo Gibbon jecha hiika guddaa qabu kana fayyadama: ‘Genseric, maqaa tokko kan balleessuu mootummaa Roomaa keessatti maqoota Alaric fi Attila wajjin sadarkaa walqixxee argachuu malu.’” 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:

Simiizii seenaa barreessaa Gibbon kan mallattoolee seenaa afuufaawwan sadan jalqabaa agarsiise irraa yeroo caqasu, Genseric afuufaa lammaffaa akka taʼe ibsee, ergasii Genseric, “Alaric fi Attila wajjin sadarkaa walqixxummaa kan isaaf malu ture” jedhe. Alaric afuufaa jalqabaa dha, Genseric lammaffaa, Attila Huunis afuufaa sadaffaa ture; kun immoo lakkoofsa kudhan keessatti ibsameera. Simiizii afuufaan lammaffaan, kan Gensericiin bakka buʼame, seenaa “428–468” akka bakka buʼe akeeke. Sana booda Simiizii lakkoofsa kudhan caqasee, kan afuufaa sadaffaa adda baasu, akkasumas odeeffannoo isaa itti fufe:

“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.

“Hiikaa fi hojii irra oolmaa kutaa kana keessatti, gara taatee guddaa sadaffaatti ni geeffamna; taateen kun mootummaa Roomaa garagalchuun mootummaa sana diige. Xurumbaa sadaffaa kanaaf guutamuu seenaa keessatti argachuuf immoo, keessaa baafata muraasaaf Yaadannoowwan Dr. Albert Barnes irraa ni fayyadamna. Akka ibsa Macaafa Qulqulluu kana irratti ibsameetti, akka ibsaan kun jedhu, ‘Mootii waraanaa yookiin goota waraanaa tokko jiraachuun isaa barbaachisaa dha; inni urjii ibiddaa ifaan boba’u fakkaachuu danda’u; adeemsi isaa haala adda ta’een baay’ee ifaa ta’u qaba; akkuma urjii boba’aa tokkootti tasuma mul’achuu qaba, achiis akkuma urjii ifni isaa bishaan keessatti dhaametti baduu qaba.’— 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. . ..

“Achi dursee durtiin kun afuufamu kun waraana mancaasuu fi weerara hamaan Attilaan mootummaa Roomaa irratti geggeeffame kan tuqe taʼuun duraan dursee kaaʼameera; innis uummata Huns hedduu isaa dura hiriirfatee kana raawwate....”

“‘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.

“Maqaan urjii sanaas ‘Bitaaraa’ jedhama [bu’aa hadhaa’aa agarsiisu].” Dubbiileen kun—akka mallattoon qubeen hiika keenya keessatti illee agarsiisutti, caalaatti lakkoofsa duraa wajjin walitti hidhata cimaa qabu—ammaaf yeroo muraasaaf amala Atilaatti nu deebisu; dhiphina inni fidaa isaa yookaan meeshaa isaa ta’e sana, akkasumas sodaa maqaan isaa kakaase yaadachiisu.

“‘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.

“‘Balleeffannaa fi haquu guutuu,’ jechuun jechoota balaa inni geessise sana caalaatti ibsanidha.” Innis ofiin, “‘Alangee Waaqayyoo’” jedhee of waama ture. 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.

Seenaa malakata sadaffaatiin bakka buufame kan Atila Huunichaa, waggaa 441 irraa eegalee hamma du’a isaa kan waggaa 453 tti ture. Sana booda Smiit lakkoofsa kudha lamaffaa caqasa; innis malakata afraffaa dhiheessa, mootummaa hamaa Odoaacer jedhamus ibsa; achittis fakkeenyi sadii ta’e waaqa lixaa Roomaa aduu, ji’a, fi urjootaatiin bakka buufama. Inni mallattoolee sadan kana akka mallattoolee “aduu, ji’aa, fi urjootaa—inni shakkisiisaan asitti mallattoolee ta’anii itti fayyadamanidha—ifatti ifaawwan guguddoo mootummaa Roomaa, jechuunis mootota isaanii, miseensota senetii, fi qunsulota isaanii agarsiisu” jedhee adda baasa. Bishoop Niwuton akkana jedha: “Mootiin dhumaa Roomaa Lixaa Roomulos ture; innis tuffiidhaan Augustulus, jechuunis ‘Augustus xiqqaa’ jedhamee waamame. Roomaan Lixaa bara Gooftaa 476 kufte. Haa ta’u malee, aduun Roomaa yoo dhaamtes, ifaawwan ishee gadi aanaan yeroo senetiin fi qunsulonni itti fufan keessa laafinaan ifaa turan. Garuu boodarra, erga dhaabbilee mootummaa keessatti kasaaraa fi jijjiiramni carraa mootummaa hedduun gaheen, dhumarratti, bara Gooftaa 566, bifa mootummaa durii hundinuu garagalfame; Roomaan ofiis bifa duraan ishee addunyaa irratti mootittii taatee turte irraa gara dukedoma hiyyeessa Exarkii Raavennaa gibiraaf bitamuutti gadi buufamte.” 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.

Asitti ragaa Romaa qoodinsa sadii qabuuf dhugaa-baatuu biraa argina; kunis walitti hidhamiinsa sadii qabdu kan Roomaa ammayyaa duraan agarsiisa. Roomaa bahaa fi mootii Qonstantiinosiin qoodinsi sadii kun ilmaan isaa sadaniin bakka buufame; Roomaa dhihaa irratti garuu, bifa mootummaa isaanii isa sadiitiin bakka buufame. Sana booda Smith aduun, jiini, fi urjiileen tartiiba addaa Roomaan dhihaa itti gadi buufamte akka agarsiisan ibsa. Achiis seenaa isaa seensaan armaan gadii kan malakatawwan sadan dhumaa dhiyeessu keessatti xumura.

“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.

“Balaa warri barbarii kun yeroo jalqabaatti mootummaa irratti fidan hammam sodaachisaa ta’an iyyuu, balaawwan isaanitti aananii dhufan wajjin yeroo madaalamu salphaa turan. Isaanis akkuma rooba jabaa yeroo dhihootti biyya Roomaa irratti bu’u sana dura, dursee copha xixinnaa roobaa bu’an turan. Malakatawwan sadan hafan immoo akkuma lakkoofsa aayata itti aanan keessatti ibsameetti, duumessa wayyoo jalatti haguugamanii jiru.”

“‘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.’

“‘LAKK. 13. Anis nan ilaale, ergasii ergamaa tokko samii gidduu balaliʼaa jiru argee, sagalee guddaadhaan akkana jedhu dhagaʼe: Yaa badii, yaa badii, yaa badii, warra lafa irra jiraataniif, sababii sagaleewwan xurumbaa ergamoota sadan kaan irraa kanneen amma iyyuu afuufamuuf jiranitiin.’

“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.

“ᱱᱚᱶᱟ ᱫᱩᱛ ᱥᱟᱛ ᱛᱩᱨᱤ ᱫᱩᱛᱠᱚ ᱨᱮᱱ ᱥᱨᱮᱬᱤ ᱨᱮᱱ ᱢᱤᱫ ᱱᱚᱭ, ᱢᱮᱱᱠᱷᱟᱱ ᱥᱩᱢᱩᱝ ᱱᱚᱸᱰᱮ ᱢᱤᱫ ᱫᱩᱛ, ᱚᱠᱚᱭ ᱚᱰᱚᱠᱟᱭ ᱡᱮ ᱛᱤᱱ ᱨᱮᱱ ᱟᱹᱨᱤ ᱛᱷᱟᱠᱟᱱ ᱛᱩᱨᱤᱠᱚ ᱦᱟᱭ-ᱦᱚᱭ ᱛᱩᱨᱤ ᱠᱚ ᱠᱟᱱᱟ, ᱠᱟᱨᱚᱱ ᱩᱱᱠᱩ ᱟᱵᱟᱡ ᱥᱟᱦᱟᱨᱟᱣ ᱛᱟᱞᱟᱛᱮ ᱡᱟᱦᱟᱸᱭ ᱟᱹᱰᱤ ᱵᱷᱤᱥᱚᱬ ᱜᱷᱚᱴᱚᱱᱟᱠᱚ ᱜᱷᱚᱴᱚᱜᱼᱟ। ᱚᱱᱟᱛᱮ ᱮᱛᱛᱮ ᱫᱷᱟᱣ, ᱟᱨᱵᱟ ᱢᱚᱬᱮ ᱛᱩᱨᱤ, ᱯᱟᱹᱦᱤᱞ ᱦᱟᱭ-ᱦᱚᱭ; ᱛᱩᱨᱩᱭ ᱛᱩᱨᱤ, ᱫᱚᱥᱟᱨ ᱦᱟᱭ-ᱦᱚᱭ; ᱟᱨ ᱥᱟᱛᱟᱢ, ᱥᱟᱛ ᱛᱩᱨᱤ ᱨᱮᱱ ᱱᱚᱶᱟ ᱥᱨᱮᱬᱤ ᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱛᱩᱨᱤ, ᱛᱮᱥᱟᱨ ᱦᱟᱭ-ᱦᱚᱭ ᱠᱟᱱᱟ।” Uriah Smith, Daniel and Revelation, 493.

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

Barreeffama itti aanu keessatti badiiwwan malakata sadii sanaa wajjin itti fufna.

“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.

“Badiisa mootummaa Roomaa, yeroo kufaatii isheetti, hanga isa isaanii isa dhumaaatti dubbatamee ture; hamma Roomaan mootii, qunsulaa, yookaan seenaata hin qabneetti. ‘Jala Exarkoota Raavennaa keessatti, Roomaan sadarkaa lammaffaatti gad buufamte.’ Kutaan sadaffaan aduu rukutame, kutaan sadaffaan ji’as, kutaan sadaffaan urjiiwwaniis. Sanyiinsi Qeesaarotaa mootota dhihaa wajjin hin badne. Roomaan, kufaatii ishii dura, aangoo mootummaa keessaa qooda tokko qofa qabattee turte. Qonstantiinooppoolis mootummaa addunyaa sana ishee wajjin qooddate. Gootoonnis taʼan Vaandaalonni magaalaa mootummaa sana isa amma illee mootummaa taʼe irratti hin mootummaaʼan; mootichi ishee, ergama teessoo mootummaa Qonstantiinus yeroo jalqabaaf geeddaree booddee, yeroo baayʼee mootii Roomaa akka nama isaatiin muudameetti fi bakka-buʼaa isaatti qaba ture. Carraan Qonstantiinooppoolis garuu bara biraatiif kuufamee ture, malakata biraatiin immoo labsame. Aduu, jiʼaa, fi urjiiwwan keessaa, amma iyyuu kutaan sadaffaan qofa rukutamee ture.”

“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.

“Jechoonni xumuraa afraffaa inni xumuraa deebisanii dhaabamuu Impaayera Dhihaa gara fuulduraatti akka ta’u agarsiisu: ‘Guyyaan isa keessaa harka sadaffaaf hin ibsine, halkanis akkasuma.’ Aangoo mootummaa ilaalchisee, Roomaan Raavennaaf bulaa taate; Xaaliyaanis impaayera Bahaa jala kutaa biyyaa mo’atamee ta’e. Garuu, akka raajiiwwan biroo wajjin caalaatti walqabatutti, eegumsi waaqeffannaa fakkiiwwanii jalqaba humnoota hafuuraa fi yeroo keessaa kan phaaphaasii fi kan mootichaa walitti bu’iinsa cimaatti fide; akkasumas, waldoota amantii irratti aangoo hundumaa phaaphaasiif kennuudhaan, Yustiniyaanos olaantummaa phaaphaasummaa guddisuuf harka gargaarsaa isaa kenne; olaantummaan sunis booddee aangoo mootota uumu fudhate. Bara Gooftaa keenyaatti 800, phaaphaasiin Karloomaagn irratti maqaa ‘Impaayera Roomaanotaa’ jedhu kenne.” —Keith. Maqaan sunis deebi’amee mootii Faransaayii irraa gara mootii Jarmaniiitti darbe. Impaayerara Fraansis Lammaffaatiin immoo yaad-rimeen sobaa sun illee dhuma irratti guutummaatti bara baraan kan dhiifame Hagayya 6, 1806.” A. T. Jones, The Great Nations of Today, 54.