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 waxaa la siiyey iftiin weyn oo ku saabsan toddobada kiniisadood, toddobada shaabadood, iyo toddobada buun ee ku jira kitaabka Muujintii. Wuxuu calaamadahaas nebiyadeed geliyey gudaha qaab-dhismeedka labada quwadood ee baabi’inaya, kuwaas oo ah jaahilnimada oo ay ku xigto baabanimada. Isagu ma uusan arkin sifo kasta oo nebiyadeed oo calaamadahaas ka mid ah, laakiin wixii uu arkay waxay dhidib u aasay fahamka aasaasiga ah ee taariikhda gudaha iyo taariikhda dibadda ee kaniisadda Ilaah laga bilaabo wakhtigii rasuullada ilaa dhammaadka dunida. Taariikhda guduhu waxaa matalayey kiniisadaha, taariikhda dibadda ee kiniisadahana waxaa matalayey shaabadaha. Wuxuu arkay in buunuhu ahaayeen calaamado muujinaya xukunka Ilaah ee ka dhanka ah Rooma, kaas oo tusaale u ahaa xukunka Ilaah ee ka dhanka ah Rooma dhammaadka dunida, in kastoo uusan arkin in Rooma dhammaadka dunida ay ka koobnayd isbahaysi saddex-geesood ah.
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.”
Buuggii uu qoray Uriah Smith oo cinwaankiisu yahay Daniel and Revelation, waxa ku jira fikrado qaldan qaarkood, hase ahaatee Sister White waxay ku tilmaantay, “gacanta gargaarka ee Ilaah.” Waxay sheegtay in la faafiyo isaga oo lala socda The Great Controversy, Patriarchs and Prophets, iyo The Desire of Ages. Taageeradeeda xoogga leh macnaheedu ma ahayn in buuggu ku jiray isla heerkii waxyi-qaadista ee buugaagteeda, balse wuxuu ka dhignaa in buuggu xambaarsanaa “waxbarid weyn,” oo uu sabab u ahaa “in nafaha qaaliga ah oo badan la gaadhsiiyo aqoonta runta.”
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.
Buuggu waxa uu adeegsadaa caqligii nebinnimada ee Millerite, isaga oo la socda fikrado ku saabsan wax sii sheegidda oo aan la arag ka hor Oktoobar 22, 1844. Waxaannu tixraaci doonnaa tudcyada ku jira buugga annaga oo soo bandhigayna adeegsiga saddex-geesoodka ah ee saddexda Hoog.
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 wuxuu sheegay in “todobada buun ay yihiin taariikh ka hadlaysa toddoba xukun oo gaar ah oo culus oo lagu soo dejiyey dhulka, ama boqortooyadii Rooma.” Afarta buun ee ugu horreeya waxay matalaan xukunnadii lagu keenay Roomaankii jaahiliga ahaa, buunnada shanaad iyo lixaadna waxay ahaayeen xukunnada Ilaah ee lagu keenay Roomaankii baadariga, hase yeeshee Miller ma uu garan lahayn in buunka toddobaad uu matalayay xukunka Ilaah ee lagu keenay Rooma Casriga ah. Isagoo ka hadlaya toddobada shaabad iyo toddobada buun ee Muujintii, Uriah Smith wuxuu qoray:
“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.
“Markuu Buuggii qaatay, Wanku isla markiiba wuxuu bilaabaa inuu furo shaabadaha; dareenka rasuulkana waxaa loo jeediyaa muuqaallada ka dhacaya shaabad kasta hoosteeda. Tirada toddoba mar hore ayaa loo xusay inay Qorniinka ku tilmaamayso dhammaystirnaan iyo kaamilnimo. Sidaa darteed toddobada shaabad waxay koobayaan gebi ahaanta nooc cayiman oo dhacdooyin ah, kuwaas oo laga yaabo inay gaadhaan ilaa wakhtigii Constantine; mana saxna in toddobada buun ay noqdaan taxane kale oo ka bilaabma wakhtigaas oo hore u sii socda. Buunuhu waxay tilmaamayaan taxane dhacdooyin ah oo isla waqti la dhacaya dhacdooyinka shaabadaha, hase ahaatee leh dabeecad gebi ahaanba ka duwan. Buunku waa astaan dagaal; sidaas darteed buunuhu waxay tilmaamayaan qalalaaso siyaasadeed oo waaweyn oo ka dhici doona quruumaha dhexdooda inta lagu jiro waayaha injiilka. Shaabaduhuna waxay tilmaamayaan dhacdooyin dabeecad diineed leh, waxaana ku jira taariikhda kaniisadda tan iyo furitaankii xilligii Masiixiyadda ilaa imaatinka Masiixa.” 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:
Buun waa astaan dagaal iyo kacdoon siyaasadeed. Isaga oo ka hadlaya aayadda labaad ee cutubka siddeedaad ee Muujintii, Smith wuxuu yidhi:
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
“AAYADDA 2. Oo waxaan arkay toddobadii malaa’igood oo Ilaah hortiisa taagnaa; oo waxaa la siiyey toddoba buun.”
“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.
“Aayaddani waxay soo bandhigaysaa taxane cusub oo gaar ah oo dhacdooyin ah. Shaabadihii waxaan ku haynay taariikhda kaniisadda intii lagu jiray waxa loo yaqaan xilligii injiilka. Toddobada buun, oo hadda la soo bandhigay, waxaan ku haynaa dhacdooyinka ugu waaweyn ee siyaasadeed iyo kuwa dagaal ee la filayay inay dhacaan isla muddadaas.” 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.
Shaabaddii toddobaad waxaa la furay lixda aayadood ee ugu horreeya ee Muujintii cutubka siddeedaad, waxaana asalka furitaanka shaabadda toddobaad lagu diyaariyey toddoba malaa’igood oo wata toddoba buun si ay u afuufaan.
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.
Oo markuu furay shaabaddii toddobaad, waxaa samada ka dhacay aamusnaan qiyaastii nus saac ah. Oo waxaan arkay toddobadii malaa’igood oo Ilaah hortiisa taagnaa; waxaana la siiyey toddoba buun. Markaasaa malaa’ig kale timid oo meesha allabariga ag istaagtay, iyadoo haysata weel dahab ah oo foox lagu shido; waxaana la siiyey foox badan, si ay ugu bixiso iyadoo la jirta baryada quduusiinta oo dhan meesha allabariga dahabka ah ee carshiga hortiisa taal. Oo qiiqii fooxa, kaas oo la socday baryadii quduusiinta, wuxuu gacantii malaa’igta uga kacay Ilaah hortiisa. Markaasaa malaa’igtii qaaday weelkii fooxa, oo ka buuxisay dabkii meesha allabariga, oo ku tuurtay dhulka; waxaana dhacay codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir. Oo toddobadii malaa’igood ee haystay toddobadii buun way isu diyaariyeen inay afuufaan. Muujintii 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.
Waxaa jira wax aan caadi ahayn oo nebiyadeed oo aynu ku aqoonsanay maqaalladii hore, hase yeeshee aynaan weli si gaar ah uga hadlin ifafaaleheeda nebiyadeed ee gaarka ah. Waxaas aan caadiga ahayn waa in astaamaha matala taxane calaamado taariikheed oo ku jira taariikhda nebiyadeed dhammaantood la isu keeno gabagabada taariikhda ay matalaan. Waxaannu muujinnay in afarta jiil ee Adventism-ka Laodicea, kuwaas oo ay matalaan afarta karaahiyo ee ku xusan Ezekiel cutubka siddeedaad, ay calaamadeeyeen calaamado taariikheed oo gaar ah, hase yeeshee mid kasta oo ka mid ah, sida imtixaan ahaan, uu ku soo noqnoqdo taariikhda shaabadaynta boqol iyo afartan iyo afar kun. Waxaas aan caadiga ahayn waxa kale oo laga helaa toddobada buun, waayo in kastoo ay matalaan xukuno gaar ah oo ku dhacay Roomaankii jaahiliga ahaa, Roomaankii baadariga ahaa, iyo Roomaanka casriga ah, haddana dhammaantood mar kale ayay isu yimaadaan marka xukunka fulinta ah ee ku dhaca Roomaanka casriga ah uu ka bilaabmo sharciga Axadda ee dhowaan iman doona.
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.
Toddobada buunka waxay leeyihiin taariikho cayiman oo ay hore ugu rumoobeen, hase yeeshee Sister White waxay sidoo kale toddobada malaa’igood ee leh toddobada buun ee ku xusan Muujintii cutubka siddeedaad ku meelaynaysaa taariikhda sharciga Axadda ee dhowaan imanaya.
“‘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.
“‘Oo markuu furay shaabaddii shanaad, waxaan meeshii allabariga hoosteeda ku arkay nafihii kuwii loo laayay erayga Ilaah aawadiis iyo markhaatifurka ay haysteen aawadiis; oo waxay cod weyn ku qayliyeen, iyagoo leh, Rabbiyow, Quduuska ah oo Runta ahow, ilaa goormaad xukumi weydaa oo dhiiggayaga uga aarsan weydaa kuwa dhulka deggan? Oo mid kasta oo iyaga ka mid ah waxaa la siiyey khamiisyo cadcad [Waxaa lagu dhawaaqay inay daahir iyo quduus yihiin]; oo waxaa lagu yidhi inay weli in yar nastaan, ilaa ay ka dhammaystirmaan addoommadooda kale iyo walaalahood oo iyaguna sida iyaga loo dili doono’ [Muujintii 6:9–11]. Halkan waxaa Yooxanaa loo soo bandhigay muuqaallo aan markaas dhab ahaan jirin, balse ahaa wax dhici doona wakhti mustaqbalka ka mid ah.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Muujintii 8:1–4 waa la soo xigtay.” Qoraallada La Sii Daayay, mugga 20, bogga 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.
Qoraalkii hore Walaasha White waxay wada-hadalka iyo dhammaystirka shaabaddii shanaad ku dabaqaysaa xilligii toddobada malaa’igood ay qarka u saaran yihiin inay buunanka afuufaan cutubka siddeedaad, hase yeeshee isla sawirkaas ayay sidoo kale dhigaysaa taariikhda labada cod ee Muujintii cutubka siddeed iyo tobnaad.
“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.
“Markii shaabaddii shanaad la furay, Yooxanaa Muujiyaha ahu wuxuu riyo-ku-muujin ku arkay hoosta meesha allabariga kooxda kuwii loo dilay Erayga Ilaah iyo maragga Ciise Masiix. Taas dabadeedna waxaa yimid dhacdooyinkii lagu sharraxay cutubka siddeed iyo tobnaad ee Muujintii, markii kuwa aaminka ah oo runta ah laga yeedhay Baabuloon. [Muujintii 18:1–5, sida loo soo xigtay.]” Manuscript Releases, mugga 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.
Toddobada buunanka ahi waxay matalaan xukunka Ilaah ee taariikhda Roomaanka jaahilka ah, kan baadariga, iyo kan Roomaanka Casriga ah, hase yeeshee sidoo kale waxaa lagu matalay taariikhda Sebtembar 11, 2001, iyo codka labaad ee sharciga Axadda ee dhowaan imanaya. Ka dib markuu ka hadlay lixda aayadood ee ugu horreeya ee Muujintii cutubka siddeedaad, Uriah Smith wuxuu bilaabaa inuu soo bandhigo rumoobitaannadii taariikheed ee afarta buun ee ugu horreeya.
“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.
“Mawduuca toddobada buun ayaa halkan mar kale dib loo bilaabay, wuxuuna daboolayaa inta ka hadhay cutubkan iyo dhammaan cutubka 9. Toddobada malaa’igood waxay isu diyaariyaan inay buunka dhawaaqaan. Dhawaaqiddoodu waxay u timaaddaa sidii kaabid wax sii dhammaystiraysa waxsii sheegidda Daanyeel 2 iyo 7, iyadoo ka bilaabmaysa burburkii boqortooyadii hore ee Rooma oo u kala jabtay tobankeedii qaybood, kuwaas oo afarta buun ee ugu horraysa aynu ku helayno sharaxaadkooda.” 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 wuxuu tilmaamayaa in afarta buun ee ugu horraysa ay ahaayeen xukunnadii Ilaah ee ku dhacay Roomaankii jaahilka ahaa. Wuxuu soo xiganayaa aayadda toddobaad oo tilmaamaysa astaamaha nebiyadeed ee buunka kowaad, dabadeedna wuxuu caddeeyaa rumoobiddiisii taariikheed.
“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.
“Xukunkii ugu horraysay ee daran oo culus ee ku dhacday Roomtii Galbeed intii ay ku jirtay jihadeedii hoos-u-dhaca, waxay ahayd dagaalkii ay la gashay reer Goths ee uu hoggaaminayay Alaric, kaas oo u furtay jidkii duullaanno dambe. Geeridii Theodosius, boqorkii Roomaanka, waxay dhacday bishii Janaayo, 395, ka hor dhammaadka jiilaalkana reer Goths oo uu hoggaaminayay Alaric waxay hubka u qaateen boqortooyada.”
“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.
Weerarkii ugu horraysay ee uu Alaric hoggaaminayey waxay baabi’iyeen Thrace, Macedonia, Attica, iyo Peloponnesus, hase yeeshee ma ay gaadhin magaalada Rooma. Weerarkiisii labaadse, si kastaba ha ahaatee, taliyihii Goths-ka ayaa ka tallaabay Buuraha Alps iyo Buuraha Apennines, wuxuuna ka soo muuqday hortiisa derbiyada “magaalada weligeed ah,” taas oo goor dhow u gacan gashay cadhadii barbariyiinta.
“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.
“Dhawaaqa buunka kowaad wuxuu ku beegan yahay dhammaadka qarnigii afraad iyo wixii ka dambeeyey, wuxuuna tilmaamayaa duullaannadan baabi’inta ah ee Boqortooyadii Roomaanka lagu soo qaaday oo ay hoggaaminayeen 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 wuxuu Alaric u aqoonsadaa inuu yahay astaanta xukunka Ilaah ee ku soo degay Roomaankii jaahilka ahaa, sida uu matalayo buunka koowaad. Mid kasta oo ka mid ah buunannadu wuxuu leeyahay shakhsiyad taariikheed oo metesha buunkaas; Alaric-na wuxuu metelaa imaatinka buunka koowaad laga bilaabo dhammaadkii qarnigii afraad. Miller ma uu arki karin in buunkan lagu soo dejiyey Rooma sababo la xiriira dhaqan-gelinta Axadda, waayo Miller wuxuu ahaa ilaaliye Axad. Smith isaguna xaqiiqadan wuu seegay, hase ahaatee Smith wuxuu garowsaday in sharcigii ugu horreeyey ee khasabka ka dhigayey Axadda uu dejiyey Constantine sannadkii 321. Xeerka guud ee nebiyadeed ee la xiriira dhaqan-gelinta Axadda mar walba waa isku mid, waayo Ilaah weligiis isma beddelo, xeerkaasuna waa in “riddo qaran ay raacdo halaag qaran.” Alaric wuxuu metelaa bilowgii halaagga qaran, kaas oo ka billowday isla muddadii Constantine meel mariyey sharcigii ugu horreeyey ee Axadda.
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
Smith wuxuu sii wadaa isagoo soo xiganaya aayadda siddeedaad, taas oo tilmaamaysa buunka labaad, dabadeedna wuxuu sii watayaa faalladiisa:
“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.
“Boqortooyadii Roomaanka, ka dib Constantine, waxa loo qaybiyey saddex qaybood; sidaas daraaddeedna waxa marar badan la yidhaahdaa, ‘qayb saddexaad oo dadka ka mid ah,’ iwm., taas oo tilmaamaysa qaybtii saddexaad ee boqortooyada ee karbaashku ku dhacay. Qaybintan boqortooyada Roomaanka waxa la sameeyey markii Constantine dhintay, waxaana loo qaybiyey saddexdiisii wiil, Constantius, Constantine II, iyo Constans. Constantius waxa uu haystay Bariga, wuxuuna degaankiisii ka dhigtay Constantinople, oo ahayd caasimadda boqortooyada. Constantine kii Labaadna waxa uu haystay Britain, Gaul, iyo Spain. Constans waxa uu haystay Illyricum, Africa, iyo Italy. (Eeg Taariikhda Kaniisadda ee Sabine, bogga 155.) Xaqiiqdan taariikheed ee si fiican loo yaqaan, Elliott, sida uu soo xigtay Albert Barnes, qoraalladiisa ku saabsan Rev.12:4, waxa uu ka yidhi: ‘Ugu yaraan laba jeer, ka hor intii aan boqortooyada Roomaanku si joogto ah ugu kala qaybsamin laba qaybood, oo ah Bariga iyo Galbeedka, waxa jiray qaybin saddex-geesood ah oo boqortooyada ah. Tiisii kowaad waxay dhacday A.D. 311, markii loo qaybiyey Constantine, Licinius, iyo Maximin; tan kalena, A.D. 337, markii Constantine dhintay, Constans iyo Constantius.’” Uriah Smith, Daniel iyo Muujintii, 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.
Dhacdada taariikhiga ah ee Rooma loo kala qaybiyey saddex qaybood, iyo weliba laba qaybood sida ay taariikh-yahannadu tilmaameen oo uu Smith soo xigtay, waa curiyeyaasha Rooma ee aqoonsanaya midowga saddex-geesoodka ah ee Rooma Casriga ah, kaas oo sameeya qaab-dhismeed laba u kala qaybsan, kana wakiil ah isu-geynta kaniisadda iyo dawladda. Markii Smith sii wado, wuxuu markaas aqoonsadaa shakhsiga taariikhiga ah ee la xidhiidha buunka labaad.
“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. . ..
“Taariikhda tusaale ahaan u muujinaysa dhawaaqa buunka labaad waxay si cad ula xiriirtaa duullaankii iyo qabsashadii Afrika, dabadeedna Talyaaniga, ee uu sameeyey Genserickii laga cabsado. Guulihiisu intooda badan waxay ahaayeen kuwo BADDEED; waxaana guulihiisa lagu tilmaami karaa “sida buur weyn oo dab qabsanaysa oo badda lagu tuuray.” Muuqaal kale oo kee baa ka sii wanaagsan, ama xataa sidaas oo kale ugu habboon, u sawiri kara isku dhaca ciidammada badda iyo halaagga guud ee dagaalka ee ka dhaca xeebaha badda? Marka la sharraxayo buunkan, waa in aynu eegnaa dhacdooyin saamayn gaar ah ku yeelan doona dunida ganacsiga. Calaamadda la adeegsaday si dabiici ah ayay inoo hoggaaminaysaa in aynu filanno kacsanaan iyo qalalaase. Wax aan ka ahayn dagaal badeed oo daran ma fulin karo waxsii sheegidda. Haddii dhawaaqa afarta buun ee ugu horreeya uu la xiriirayo afar dhacdo oo waaweyn oo door ku lahaa burburkii boqortooyadii Roomaanka, buunka koowaadna uu tilmaamayo baabi’intii ay Goths-ku sameeyeen iyagoo hoos jooga Alaric, markaas tan dhexdeeda si dabiici ah ayaynu uga filaynaa ficilka duullaan ee xiga ee boqortooyada Roomaanka ruxay oo horseeday dhicitaankeedii. Duullaankii weynaa ee xigay wuxuu ahaa kii “Genserickii laga cabsado,” isaga oo madax u ah Vandals-ka. Hawlgalladiisu waxay dhaceen sannadihii A.D. 428–468. Hoggaamiyahan weyn ee Vandal-ka ah wuxuu saldhiggiisa ku lahaa Afrika....”
“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 saabsan kaalinta muhiimka ah ee burcad-badeedkan geesiga ahi ka qaatay burburkii Rooma, Mudane Gibbon wuxuu adeegsadaa hadalladan miisaanka leh: ‘Genseric, magac, kaas oo burburinta boqortooyadii Rooma ku mutaystay darajo la mid ah magacyada Alaric iyo 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, isaga oo soo xiganaya taariikhyahankii Gibbon, kaas oo tilmaamay astaamaha taariikheed ee saddexdii buun ee ugu horraysay, ayaa caddeeyey in Genseric uu ahaa buunka labaad; dabadeedna wuxuu yidhi in Genseric uu “u qalmay derejo la mid ah tan Alaric iyo Attila.” Alaric waa buunka kowaad, Genseric waa kan labaad, Attila kii Hun-na wuxuu ahaa buunka saddexaad, kaas oo lagu xusay aayadda tobnaad. Smith wuxuu tilmaamay in buunka labaad, oo uu Genseric matalayay, uu metelayay taariikhda “428-468.” Markaas Smith wuxuu soo xigtay aayadda tobnaad oo tilmaamaysa buunka saddexaad, wuxuuna sii watay qisadiisii:
“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.
“Fasiraadda iyo ku-dhaqanka tuducan, waxaa nala hor keenayaa dhacdadii saddexaad ee muhiimka ahayd oo keentay burburintii boqortooyadii Roomaanka. Oo marka aynu helayno rumoobid taariikheed oo buunkan saddexaad ah, waxa aynu wax yar ka soo xigan doonnaa Qoraallada Dr. Albert Barnes. Marka la sharxayo Qorniinkan, waxaa lagama maarmaan ah, sida faallayahankani yidhi, ‘In uu jiro hoggaamiye ama dagaalyahan lagu barbar dhigi karo xiddig holcaysa; oo jidkiisu si gaar ah u iftiimi doono; oo si kedis ah u soo bixi doona SIDOO kale xiddig ololaysa, dabadeedna u libdhi doona sida xiddig iftiinkeedu ku bakhtiiyey biyaha dhexdeeda.’— Qoraallo ku saabsan Muujintii 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. . ..
“Waxaa halkan hore loogu dhigaya in buunkan loo jeedo dagaalladii baabi’inta keenay iyo duullaamadii aadka u kululaa ee Attila ku qaaday quwaddii Roomaanka, kuwaas oo uu hoggaaminayay isaga oo madax u ah guutooyinkiisii Huns....”
“‘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.
“‘Oo Magaca Xiddigtuna waxaa la yidhaahdaa Dacar [taas oo tilmaamaysa cawaaqibta qadhaadh].’ Erayadan—kuwaas oo si ka dhow ula xidhiidha aayaddii ka horraysay, sida xataa calaamadeynta qoraalka ee tarjumaaddeennu muujinayso—waxay in yar nagu soo celinayaan dabeecaddii Attila, silicii uu isagu sababay ama uu u ahaa qalabkiisa, iyo cabsidii magiciisu dhalin jiray.
“‘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.
“‘Baabbi’in dhammaystiran iyo tirtiro,’ waa erayo sida ugu wanaagsan u muujinaya masiibooyinkii uu geystay.’ Wuxuu isku naanaysi jiray, ‘Karbaashkii Ilaah.’” 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.
Taariikhda buunka saddexaad, oo uu matalo Attila kii Huniyiinta, waxay ahayd sannadkii 441 ilaa dhimashadiisii sannadkii 453. Markaasaa Smith soo xiganayaa aayadda laba iyo tobnaad, taas oo soo bandhigaysa buunka afraad oo sharxaysa boqorka barbariyiinta ah ee Odoacer, halkaas oo astaanta saddex-geesoodka ah ee Rooma Galbeed lagu metelo qorraxda, dayaxa, iyo xiddigaha. Wuxuu saddexdaas calaamadood u aqoonsanayaa inay yihiin astaamo “qorraxda, dayaxa, iyo xiddigaha—waayo hubaal halkan waxaa loogu adeegsaday calaamado ahaan—si cadna waxay u tilmaamayaan iftiimayaasha waaweyn ee dowladdii Rooma,—boqorradeeda, senatarradeeda, iyo qunsulladeeda. Bishop Newton wuxuu tilmaamayaa in boqorkii ugu dambeeyey ee Rooma Galbeed uu ahaa Romulus, kaas oo jeesjees ahaan loogu yeedhay Augustulus, ama ‘Augustus-ka yar.’ Rooma Galbeed waxay dhacday A.D. 476. Hase yeeshee, inkastoo qorraxdii Rooma ay bakhtiday, iftiimayaasheedii ka hooseeyey si daciif ah bay weli u ifayeen intii senate-ku iyo qunsulladu sii jireen. Laakiin dabadeed, kaddib guul-darrooyin badan oo sokeeye iyo isbeddello nasiib siyaasadeed ah, ugu dambayntii, A.D. 566, qaabkii oo dhan ee dowladdii qadiimiga ahayd waa la afgembiyey, Rooma lafteeduna waxaa laga soo dejiyey iyada oo ahayd boqoraddii dunida oo loo rogay duqayn sabool ah oo canshuur u bixisa Exarch-ka Ravenna.” 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.
Halkan waxa aynu ka helaynaa markhaati kale oo ku saabsan saddex-qaybsanaantii Rooma, taas oo sii-sawiraysa midowga saddex-geesoodka ah ee Rooma casriga ah. Rooma bari iyo boqor Constantine, saddex-qaybsanaantaas waxaa matalayey saddexdiisii wiil, laakiin Rooma galbeed waxay ahayd qaabkoodii maamul ee saddex-geesoodka ahaa. Smith dabadeed wuxuu aqoonsanayaa in qorraxda, dayaxa, iyo xiddiguhu ay matalaan nidaam gaar ah oo uu Rooma galbeed ugu dhacay. Wuxuu sheekadiisa ku soo gunaanadayaa hordhacan soo socda ee saddexda buun ee u dambeeya.
“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.
“In kastoo ay masiibooyinkii boqortooyada ku habsaday duullaannadii ugu horreeyey ee barbariyiintan ahaayeen kuwo cabsi leh, haddana marka lala barbar dhigo masiibooyinkii daba iman lahaa, way ka fududaayeen. Waxay ahaayeen oo keliya sida dhibcaha hordhaca ah ee roob da’aya ka hor daadkii durdurka ahaa ee goor dhow ku soo daadan lahaa dunidii Roomaanka. Saddexda buun ee hadhayna waxaa dul hadheeyey daruur hoog ah, sida lagu muujiyey aayadaha soo socda.
“‘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.’
“AAYADDA 13. Oo anna waan eegay, oo waxaan maqlay malaa’ig samada dhexdeeda ku duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog waxaa leh kuwa dhulka deggan, sababta codadka kale ee buunka ee saddexda malaa’igood aawadeed, kuwaas oo weli dhawaaqi doona.”
“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.
“Malaa’igtan ma aha mid ka tirsan taxanaha toddobada malaa’igood ee buunanka, balse si fudud waa mid ku dhawaaqaya in saddexda buun ee hadhay ay yihiin buunanno hoog ah, sababta oo ah dhacdooyinka ka sii cabsi badan ee dhici doona marka la maqlo dhawaaqooda. Sidaas darteed buunka xiga, ama buunka shanaad, waa hoogga kowaad; buunka lixaadna waa hoogga labaad; buunka toddobaadna, oo ah kii ugu dambeeyey taxanahan toddobada buun, waa hoogga saddexaad.” Uriah Smith, Daniel and Revelation, 493.
We will continue with the three trumpet Woes in the next article.
Waxaynu ku sii wadi doonnaa saddexda Hoog ee buunka maqaalka xiga.
“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.
“Masiibooyinkii Rooma boqortooyada ahaa, markii ay dhacaysay, waxaa loo sii sheegay ilaa kii ugu dambeeyey oo ka mid ah, ilaa Rooma ay noqotay mid aan lahayn boqor, qunsul, ama senate. ‘Xilligii Exarchs-ka Ravenna, Rooma waxaa loo dhigay derejada labaad.’ Saddex meelood oo meel qorraxda ah ayaa la dhuftay, iyo saddex meelood oo meel dayaxa ah, iyo saddex meelood oo meel xiddigaha ah. Reerkii Kaysarradu kuma dabar go’in boqorradii Galbeedka. Rooma, ka hor dhicitaankeedii, waxay haysatay oo keliya qayb ka mid ah awoodda boqortooyada. Constantinople waxay kula qaybsanayd boqortooyadii dunida. Goths iyo Vandals toona kama talin magaaladaas weli boqortooyada ah, oo boqorkeedii, ka dib wareejintii ugu horraysay ee xarunta boqortooyada ee Constantine sameeyey, marar badan u hayn jiray boqorka Rooma sidii wakiilkiisa iyo ku-xigeenkiisa. Masiirka Constantinople se waxaa loo reebay qarniyo kale, waxaana lagu dhawaaqay buunnooyin kale. Qorraxda, dayaxa, iyo xiddigaha, weli saddex meelood oo meel oo keliya ayaa la dhuftay.”
“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.
“Erayadii gunaanadka ee Buunka Afraad waxay tilmaamayaan soo celinta mustaqbalka ee Boqortooyadii Galbeedka: ‘Maalintu kama iftiimin saddex meelood oo meelkeed ah, habeenkuna sidaas oo kale.’ Marka laga eego awoodda madaniga ah, Rooma waxay hoos timid Ravenna, Talyaaniguna wuxuu noqday gobol la qabsaday oo ka tirsan Boqortooyada Bari. Laakiin, sida ay si ka habboon ugu saabsan tahay waxsii sheegyo kale, difaacidda cibaadada sawirrada ayaa markii ugu horraysay awoodaha ruuxiga ah iyo kuwa dunyadeed ee baadariga iyo boqorka si xoog leh iskaga horkeentay; oo Justinian, markuu baadariga ku wareejiyey awoodda oo dhan ee kaniisadaha, wuxuu gacantiisa gargaarka ah ku darsaday kor u qaadidda sarreynta baadarinimada, taas oo dabadeed isu qaaday awoodda abuurista boqorro. Sannadkii Rabbigeenna 800, baadarigu wuxuu Charlemagne siiyey cinwaanka Boqorka Roomaaniyiinta.’—Keith. Cinwaankaas mar kale waxaa laga wareejiyey boqorkii Faransiiska loona wareejiyey boqorkii Jarmalka. Oo Boqor Francis kii Labaad ayaa xataa mala-awaalkaas ugu dambayntii oo weligiisba ka tanaasulay, Agoosto 6, 1806.” A. T. Jones, Quruumaha Waaweyn ee Maanta, 54.