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.
UWilliam Miller wanikwa ukukhanya okukhulu mayelana namabandla ayisikhombisa, izimpawu eziyisikhombisa namacilongo ayisikhombisa encwadini yeSambulo. Wabeka lezo zimpawu zesiprofetho ngaphakathi kohlaka lwamandla amabili abhubhisayo obuqaba obalandelwa ubuPapa. Akazange abone zonke izici zesiprofetho zalezo zimpawu, kodwa lokho akubona kwasekumisa ukuqonda okuyisisekelo komlando wangaphakathi nomlando wangaphandle webandla likaNkulunkulu kusukela esikhathini sabaphostoli kuze kube sekupheleni kwezwe. Umlando wangaphakathi wawumelwe ngamabandla, kanti umlando wangaphandle wamabandla wawumelwe yizimpawu. Wabona ukuthi amacilongo ayeyizimpawu zesahlulelo sikaNkulunkulu phezu kweRoma, esasifanekisela isahlulelo sikaNkulunkulu phezu kweRoma ekupheleni kwezwe, nakuba engazange abone ukuthi iRoma ekupheleni kwezwe yayakhiwe inyunyana ephindwe kathathu.
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.”
Incwadi ebhalwe ngu-Uriah Smith enesihloko esithi Daniel and Revelation iqukethe eminye imibono eyiphutha, kodwa uDade White wayichaza ngokuthi, “isandla sikaNkulunkulu esisizayo.” Wabonisa ukuthi kwakufanele isatshalaliswe kanye ne-The Great Controversy, Patriarchs and Prophets, kanye ne-The Desire of Ages. Ukuyincoma kwakhe ngamandla kwakungasho ukuthi le ncwadi yayisezingeni elifanayo lokuphefumulelwa nezincwadi zakhe, kodwa kwakusho ukuthi le ncwadi yayiqukethe “isifundiso esikhulu,” futhi yayibe nesibopho “sokuletha imiphefumulo eminingi eyigugu ekwazini iqiniso.”
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.
Le ncwadi isebenzisa umqondo wokuprofetha wamaMillerite, ihambisana nemiqondo yokuprofetha eyayingakabonwa ngaphambi kuka-Okthoba 22, 1844. Sizobhekisela ezigabeni ezisencwadini njengoba sibeka phambili ukusetshenziswa okuphindwe kathathu kweziMaye ezintathu.
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:
UMiller wathi “amacilongo ayisikhombisa ayingumlando wezahlulelo eziyisikhombisa ezikhethekile nezisindayo ezathunyelwa phezu komhlaba, noma umbuso waseRoma.” Amacilongo amane okuqala amele izahlulelo ezalethwa phezu kweRoma yobuqaba, kanti amacilongo esihlanu nelesithupha ayeyizahlulelo zikaNkulunkulu ezalethwa phezu kweRoma yobupapa, kodwa uMiller wayengeke aqaphele ukuthi icilongo lesikhombisa lalimele ukwahlulela kukaNkulunkulu phezu kweRoma Yesimanje. Ekhuluma ngeziyisikhombisa izimpawu nangeziyisikhombisa amacilongo eSambulo, uUriah Smith wabhala:
“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.
“EseyiThathile incwadi, iWundlu liqhubeka ngokushesha livule izimpawu; futhi ukunaka komphostoli kuqondiswa ezigcawini ezenzeka ngaphansi kwesimpawu ngasinye. Inani eliyisikhombisa selivele laqashelwa njengelisho emiBhalweni ukuphelela nokupheleliswa. Ngakho-ke izimpawu eziyisikhombisa ziqukethe konke kohlobo oluthile lwezehlakalo, olufinyelela mhlawumbe kuze kube yisikhathi sikaConstantine, futhi amacilongo ayisikhombisa olunye uchungechunge kusukela kuleso sikhathi luqhubekele phambili, akunakuba yiqiniso. Amacilongo abonisa uchungechunge lwezehlakalo ezenzeka ngesikhathi esifanayo nezehlakalo zezimpawu, kodwa ezinesimo esihluke ngokuphelele. Icilongo liwuphawu lwempi; ngenxa yalokho amacilongo abonisa iziyaluyalu ezinkulu zezombusazwe ezizokwenzeka phakathi kwezizwe ngesikhathi sevangeli. Izimpawu zibonisa izehlakalo zenkolo, futhi ziqukethe umlando webandla kusukela ekuvulweni kwenkathi yobuKristu kuze kufike uKristu.” 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:
Icilongo liwuphawu lwempi noludlame lwezepolitiki. Ekhuluma ngevesi lesibili lesahluko sesishiyagalombili sencwadi yeSambulo, uSmith uthi:
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
“‘IVESI 2. Ngase ngibona izingelosi eziyisikhombisa ezazimi phambi kukaNkulunkulu; zanikwa amacilongo ayisikhombisa.’
“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.
“Leli vesi yethula uchungechunge olusha noluhlukile lwezehlakalo. Ezimpawini besinomlando webandla phakathi nalokho okubizwa ngokuthi yisikhathi sokuphathwa kwevangeli. Emacilongweni ayisikhombisa, manje esethulwayo, sinemicimbi eyinhloko yezepolitiki neyempi eyayizokwenzeka phakathi naleso sikhathi esifanayo.” 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.
Uphawu lwesikhombisa luyavulwa emavesini ayisithupha okuqala esahluko sesishiyagalombili seSambulo, futhi ngemuva kokuvulwa kophawu lwesikhombisa, izingelosi eziyisikhombisa ezinezimpondo eziyisikhombisa zilungiselelwa ukuzishaya.
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.
Kwathi eselivulile uphawu lwesikhombisa, kwaba khona ukuthula ezulwini cishe isikhathi esingangesigamu sehora. Ngase ngibona izingelosi eziyisikhombisa ezazimi phambi kukaNkulunkulu; zanikwa amacilongo ayisikhombisa. Kwafika nenye ingelosi, yema e-altare, iphethe isitsha segolide sempepho; yanikwa impepho eningi, ukuze iyinikele kanye nemikhuleko yabo bonke abangcwele phezu kwe-altare legolide elaliphambi kwesihlalo sobukhosi. Intuthu yempepho, eyakhuphuka kanye nemikhuleko yabangcwele, yenyukela phambi kukaNkulunkulu ivela esandleni sengwezi. Ingelosi yase ithatha isitsha sempepho, yasigcwalisa ngomlilo we-altare, yawuphonsa emhlabeni; kwase kuba khona amazwi, nokuduma, nokubaneka kwemibani, nokuzamazama komhlaba. Izingelosi eziyisikhombisa ezazinamacilongo ayisikhombisa zase zilungiselela ukuwakhwaza. IsAmbulo 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.
Kukhona ukuphambuka okuyisiprofetho ebesikuhlonza ezihlokweni ezedlule, kodwa esingakakubhekiseli ngokuqondile njengesenzakalo saso esithile sesiprofetho. Lokho kuphambuka ukuthi izimpawu ezimelela uchungechunge lwezimpawu zomlando wesiprofetho, zonke zihlanganiswa ndawonye ekuphetheni komlando eziwumelelayo. Sibonisile ukuthi izizukulwane ezine zobu-Adventisti baseLawodikeya ezimelelwa yizinengiso ezine zikaHezekeli isahluko sesishiyagalombili zaphawula izimpawu ezithile, kodwa ukuthi ngayinye yazo, njengovivinyo, iyaphindwa emlandweni wokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Lokhu kuphambuka kutholakala futhi nasemacilongweni ayisikhombisa, ngoba nakuba emele izahlulelo ezithile phezu kweRoma yobuqaba, yeRoma yobupapa, neRoma yesimanje, wonke aphinde ahlangane futhi lapho isahlulelo sokuphothula phezu kweRoma yesimanje siqala emthethweni weSonto osuzofika maduzane.
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.
Amacilongo ayisikhombisa anezinsuku eziqondile lapho agcwaliseka khona esikhathini esedlule, kodwa uDadewethu White ubuye abeke izingelosi eziyisikhombisa ezinamacilongo ayisikhombisa kusAmbulo isahluko sesishiyagalombili, emlandweni womthetho weSonto osuzofika maduze.
“‘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.
“‘Kwathi lapho isivule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababulawelwa izwi likaNkulunkulu, nangenxa yobufakazi ababebubambile; bamemeza ngezwi elikhulu, bethi, Koze kube nini, Nkosi, engcwele neyiqiniso, ungakahluleli futhi ungakaphindiseli igazi lethu kulabo abahlala emhlabeni na? Kwase kunikwa yilowo nalowo wabo izingubo ezimhlophe [Bamenyezelwa njengabahlanzekileyo nabangcwele]; kwase kuthiwa kubo mabaphumule isikhashana nje, kuze kugcwaliseke nezinceku kanye nabo nabafowabo, ababeyakubulawa njengabo’ [IsAmbulo 6:9–11]. Lapha uJohane wanikezwa izigcawu ezazingeyona into eyayikhona ngempela ngaleso sikhathi, kodwa eyayiyokwenzeka esikhathini esizayo.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“IsAmbulo 8:1–4 kucashunwe.” Manuscript Releases, umqulu 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.
Esigabeni esedlule uDade White usebenzisa ingxoxo nokugcwaliseka kophawu lwesihlanu esikhathini lapho izingelosi eziyisikhombisa sezizakukhala esahlukweni sesishiyagalombili, kodwa futhi ubeka lowo mfanekiso ofanayo emlandweni wamazwi amabili eSambulo isahluko seshumi nesishiyagalombili.
“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.
“Lapho kuvulwa uphawu lwesihlanu, uJohane uMambuli embonweni wabona ngaphansi kwe-altare ibandla lalabo ababebulelwe ngenxa yeZwi likaNkulunkulu nobufakazi bukaJesu Kristu. Emva kwalokhu kwalandela izigcawu ezichazwe esahlukweni seshumi nesishiyagalombili seSambulo, lapho labo abathembekile nabeqiniso bebizwa ukuba baphume eBhabhiloni. [ISambulo 18:1–5, kucashuniwe.]” Manuscript Releases, ivolumu 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.
Amacilongo ayisikhombisa amele ukwahlulela kukaNkulunkulu emlandweni waseRoma yobuhedeni, wobupapa nowaseRoma wanamuhla, kodwa futhi amelwe emlandweni ka-11 Septhemba 2001, nasezwini lesibili lomthetho weSonto ozayo masinyane. Emva kokukhuluma ngamavesi ayisithupha okuqala eSambulo isahluko sesishiyagalombili, u-Uriah Smith uqala ukwethula ukugcwaliseka komlando kwamacilongo amane okuqala.
“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.
“Isihloko samacilongo ayisikhombisa lapha siyabuye siqaliswe, futhi sithatha ingxenye esele yalesi sahluko kanye nesahluko 9 sonke. Izingelosi eziyisikhombisa ziyazilungiselela ukukhala. Ukukhala kwazo kuvela njengokugcwalisa isiprofetho sikaDaniyeli 2 no-7, kuqala ngokwehlukana kombuso omdala wamaRoma waba yizingxenye zawo eziyishumi, okuyizo, emacilongweni amane okuqala, esinencazelo yazo.” 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.
USmith uveza ukuthi amacilongo amane okuqala ayeyizahlulelo zikaNkulunkulu phezu kweRoma yobuhedeni. Ucaphuna ivesi lesikhombisa, elikhomba izimpawu zesiprofetho zecilongo lokuqala, bese ekhomba ukugcwaliseka kwalo emlandweni.
“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.
“Isahlulelo sokuqala esinzima nesibuhlungu esehlela iRoma yaseNtshonalanga ekuwohlokeni kwayo, kwakuyimpi namaGoth ngaphansi kuka-Alaric, owavulela indlela ukuhlasela okwalandela kamuva. Ukufa kukaTheodosius, umbusi waseRoma, kwenzeka ngoJanuwari, 395, futhi ngaphambi kokuphela kobusika amaGoth ngaphansi kuka-Alaric ayesevukele umbuso ngezikhali.
“The first invasion under Alaric ravaged Thrace, Macedonia, Attica, and the Peloponnesus, but did not reach the city of Rome. On his second invasion, however, the Gothic chieftain crossed the Alps and the Apennines and appeared before the walls of the ‘eternal city,’ which soon fell a prey to the fury of the barbarians.
“Ukuhlasela kokuqala ngaphansi kuka-Alaric kwacekela phansi iThrace, iMacedonia, i-Attica, nePeloponnesus, kodwa akuzange kufinyelele emzini waseRoma. Nokho, ekuhlaseleni kwakhe kwesibili, le nkosi yamaGoth yawela ama-Alps nama-Apennines, yafika phambi kwezindonga ‘zomuzi waphakade,’ owasuka ngokushesha waba yisisulu sentukuthelo yamaqaba.
“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.
“Ukuqhuma kwecilongo lokuqala kunendawo yako cishe ekupheleni kwekhulu lesine leminyaka kuya phambili, futhi kubhekisela kulezi zinsindabadala ezabhubhisa uMbuso WaseRoma ngaphansi kwamaGoth.” 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.
USmith uveza u-Alaric njengophawu lokwahlulela kukaNkulunkulu phezu kweRoma lobuhedeni, olumelwe icilongo lokuqala. Icala ngalinye lamacilongo linomuntu womlando olimele, kanti u-Alaric umele ukufika kwecilongo lokuqala kusukela ekupheleni kwekhulu lesine. U-Miller wayengenakubona ukuthi leli cilongo lalethulwa phezu kweRoma ngenxa yokuphoqelelwa kweSonto, ngokuba uMiller wayengumgcini weSonto. NoSmith wehluleka ukubona leli qiniso futhi, kodwa uSmith waqaphela ukuthi umthetho wokuqala weSonto owaphoqelelwa wamiswa nguConstantine ngonyaka ka-321. Umthetho ojwayelekile wesiprofetho ohlobene nokuphoqelelwa kweSonto uhlale ufana ngaso sonke isikhathi, ngokuba uNkulunkulu akaguquki, futhi lowo mthetho uthi “ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe”. U-Alaric umele ukuqala kokubhujiswa kwesizwe, okwaqala kanye kanye naleso sikhathi uConstantine emisa umthetho wokuqala weSonto.
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
USmith uyaqhubeka ngokucaphuna ivesi lesishiyagalombili, elichaza icilongo lesibili, bese eqhubeka nokuphawula kwakhe:
“The Roman empire, after Constantine, was divided into three parts; and hence the frequent remark, ‘a third part of men,’ etc., in allusion to the third part of the empire which was under the scourge. This division of the Roman kingdom was made at the death of Constantine, among his three sons, Constantius, Constantine II, and Constans. Constantius possessed the East, and fixed his residence at Constantinople, the metropolis of the empire. Constantine the Second held Britain, Gaul, and Spain. Constans held Illyricum, Africa, and Italy. (See Sabine’s Ecclesiastical History, p. 155.) Of this well-known historical fact, Elliott, as quoted by Albert Barnes, in his notes on Rev.12:4, says: ‘Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred in A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other, A.D. 337, on the death of Constantine, Constans and Constantius.’” Uriah Smith, Daniel and Revelation, 480.
“Umbuso wamaRoma, emva kukaConstantine, wahlukaniswa waba izingxenye ezintathu; yingakho le nkulumo evamile ethi, ‘ingxenye yesithathu yabantu,’ njalonjalo, ibhekisela engxenyeni yesithathu yombuso eyayiphansi kwesibhaxu. Lokhu kwehlukaniswa kombuso wamaRoma kwenziwa ekufeni kukaConstantine, phakathi kwamadodana akhe amathathu, uConstantius, uConstantine II, noConstans. UConstantius wayephethe iMpumalanga, futhi wamisa indawo yakhe yokuhlala eConstantinople, inhlokodolobha yombuso. UConstantine Wesibili wayephethe iBritain, iGaul, neSpain. UConstans wayephethe i-Illyricum, i-Afrika, ne-Italy. (Bheka i-Ecclesiastical History kaSabine, k. 155.) Ngaleli qiniso lomlando elaziwayo, uElliott, njengoba ecashunwe ngu-Albert Barnes, emibhalweni yakhe ngeSamb. 12:4, uthi: ‘Okungenani kabili, ngaphambi kokuba umbuso wamaRoma wehlukaniswe unomphela waba izingxenye ezimbili, iMpumalanga neNtshonalanga, kwaba khona ukwahlukaniswa kombuso kwaba izingxenye ezintathu. Okokuqala kwenzeka ngo-A.D. 311, lapho wehlukaniswa phakathi kukaConstantine, uLicinius, noMaximin; okunye, ngo-A.D. 337, ekufeni kukaConstantine, phakathi kukaConstans noConstantius.’” 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.
Isenzakalo somlando sokuthi iRoma yahlukaniswa yaba izingxenye ezintathu, kanye nezaba izingxenye ezimbili futhi okubhekiswe kuzo izazi-mlando uSmith azicaphunayo, kuyizingxenye zeRoma ezikhomba ubumbano oluphindwe kathathu lweRoma Yesimanje, olwakha isakhiwo esihlukaniswe kabili, esimele ukuhlanganiswa kwebandla nombuso. Lapho uSmith eqhubeka, bese ekhomba umlingiswa womlando ohlotshaniswa necilongo lesibili.
“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. . ..
“Umlando oyisibonelo wokukhala kwecilongo lesibili ngokusobala uhlobene nokuhlasela nokunqotshwa kwe-Afrika, bese kamuva ne-Italy, nguGenseric owesabekayo. Ukunqoba kwakhe kwakungokwasolwandle kakhulu; futhi ukunqoba kwakhe kwakunjengokungathi intaba enkulu evuthayo ngomlilo iphonswa olwandle. Yimuphi umfanekiso ongachaza kangcono, noma ngisho ngokulingana nalona, ukungqubuzana kwemikhumbi yempi, kanye nokubhujiswa okuvamile kwempi ogwini lolwandle? Ekuchazeni leli cilongo, kufanele sibheke izehlakalo ezizoba nokuthintana okukhethekile nezwe lezohwebo. Uphawu olusetshenzisiwe ngokwemvelo lusiholela ukuba silindele ukuvuseleleka nokuxokozela. Akukho lutho ngaphandle kwempi yasolwandle enonya olukhulu olungagcwalisa lesi siprofetho. Uma ukukhala kwamacilongo amane okuqala kuhlobene nezehlakalo ezine eziphawulekayo ezanikela ekuweni kombuso waseRoma, futhi icilongo lokuqala libhekisela ekubhujisweni okwenziwa amaGoth ngaphansi kuka-Alaric, khona-ke kulokhu ngokwemvelo sibheka isenzo esalandela sokuhlasela esanyakazisa amandla aseRoma futhi sanikela ekuweni kwawo. Ukuhlasela okukhulu okwalandela kwaba okuka “Genseric owesabekayo,” ehola amaVandal. Inkambo yakhe yenzeka phakathi kweminyaka ka-A.D. 428–468. Le nduna enkulu yamaVandal yayinomkhandlu wayo omkhulu e-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.
“Mayelana nendima ebalulekile eyadlalwa yilo mphangi wolwandle onesibindi ekuweni kweRoma, uMnu. Gibbon usebenzisa la mazwi abalulekile: ‘UGenseric, igama eliye, ekubhujisweni kombuso waseRoma, lazuza isikhundla esilinganayo namagama ka-Alaric no-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:
USmith, lapho ecaphuna isazi-mlando uGibbon, owakhomba izimpawu zomlando zamacilongo amathathu okuqala, wabonisa ukuthi uGenseric wayeyicilongo lesibili, wabe esethi uGenseric, “wayefanele isikhundla esilinganayo no-Alaric kanye no-Attila.” U-Alaric uyicilongo lokuqala, uGenseric owesibili, futhi u-Attila umHuni wayeyicilongo lesithathu, okukhulunywa ngalo evesini leshumi. USmith waphawula ukuthi icilongo lesibili, elalimelwe nguGenseric, lalimele umlando “wama-428-468.” Khona-ke uSmith ucaphuna ivesi leshumi, elikhomba icilongo lesithathu, aqhubeke nokulandisa kwakhe:
“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.
“Ekuchazeni nasekusebenziseni lesi siqephu, silethwa emcimbini wesithathu obalulekile owaholela ekuketulweni kombuso wamaRoma. Futhi ekutholeni ukugcwaliseka komlando kwaleli cilongo lesithathu, siyokuba nesikweletu emaNothini kaDkt. Albert Barnes ngenxa yezicashunwa ezimbalwa. Ekuchazeni lo mbhalo, kuyadingeka, njengoba lo mchazi esho, ‘ukuthi kube khona induna noma iqhawe elingafaniswa nesibhakabhaka esivuthayo; elalizoba nendlela yalo ecwebezelayo ngokukhethekile; elalizovela ngokuzumayo NJENGENKANYEZI evuthayo, bese linyamalala njengenkanyezi ukukhanya kwayo okucinywe emanzini.’— Amanothi ngeSambulo 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. . ..
“Kucatshangwa lapha ukuthi leli cilongo linekuxhumana nezimpi ezichithayo nokuhlasela okunolaka kuka-Attila emandleni aseRoma, akwenza ehola izixuku zakhe zamaHun....”
“‘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.
“‘Negama LeNkanyezi LinguMhlonyane [elisho imiphumela ebabayo].’ Lawa mazwi—axhumene ngokusondele kakhulu nevesi elandulelayo, njengoba ngisho nokubhalwa kwezimpawu zokuloba enguqulweni yethu kubonisa—asibuyisela okwesikhashana esimilweni sika-Attila, osizini ayengumbhali walo noma ithuluzi lalo, nasekwesabekeni okwavuswa yigama lakhe.”
“‘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.
“‘Ukuqothulwa nokusulwa ngokuphelele,’ ngamazwi achaza kangcono izinhlekelele azidalayo.’ Wazibiza ngokuthi, ‘Isiswebhu sikaNkulunkulu.’” 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.
Umlando wecilongo lesithathu, elimelwe ngu-Attila umHunu, wawusukela ngonyaka ka-441 kwaze kwaba sekufeni kwakhe ngonyaka ka-453. USmith use ecaphuna ivesi leshumi nambili, elethula icilongo lesine futhi lichaze inkosi yamaqaba u-Odoacer, lapho uphawu oluphindwe kathathu lweRoma laseNtshonalanga lumelelwa yilanga, inyanga nezinkanyezi. Uhlonza lezi zimpawu ezintathu njengezimpawu “zelanga, zenyanga, nezinkanyezi—ngoba ngokungangabazeki lapha kusetshenziswe njengezimpawu—ngokusobala zisho izikhanyiso ezinkulu zombuso wamaRoma,—ababusi bawo, amalungu esigele, namanxusa. Umbhishobhi uNewton uyaphawula ukuthi umbusi wokugcina weRoma laseNtshonalanga kwakunguRomulus, owabizwa ngokuhlekisa ngokuthi u-Augustulus, noma ‘u-Augustus omncane.’ IRoma laseNtshonalanga lawa ngo-A.D. 476. Nokho noma kunjalo, nakuba ilanga lamaRoma lacinywa, izikhanyiso zalo ezingaphansi zaqhubeka zikhanya kalufifi ngesikhathi isigele namanxusa kusaqhubeka. Kodwa emva kweziguquko eziningi zombango nezokuguquguquka kwenhlanhla yezombusazwe, ekugcineni, ngo-A.D. 566, lonke uhlobo lukahulumeni wasendulo lwachithwa, futhi iRoma uqobo lwehliswa lusuka ekubeni yindlovukazi yomhlaba lwaba ubuduchy obumpofu obukhokha intela ku-Exarch waseRavenna.” 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.
Lapha sithola obunye ubufakazi bokwahlukana kweRoma okuphindwe kathathu, okufanekisa kusengaphambili ubunye baseRoma banamuhla obuphindwe kathathu. NgeRoma yasempumalanga nombusi uConstantine, ukwahlukana okuphindwe kathathu kwamelelwa amadodana akhe amathathu, kodwa ngeRoma yasentshonalanga kwakuyindlela yabo yokubusa ephindwe kathathu. USmith ube eseveza ukuthi ilanga, inyanga, nezinkanyezi kumele ukuhleleka okuthile lapho iRoma yasentshonalanga yehliswa khona. Uphetha indaba yakhe ngesingeniso esilandelayo samacilongo amathathu okugcina.
“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.
“Nakuba izinhlekelele ezafikela umbuso ngenxa yokuhlasela kokuqala kwalaba bantu abayizixhwanguxhwangu zazesabeka, zazilula ngokwazo uma ziqhathaniswa nezinhlekelele ezazizolandela. Zazinjengamaconsi okuqala emvula ngaphambi kwesikhukhula esasizokwehla maduze phezu kwezwe lamaRoma. Amacilongo amathathu asele asibekelwe yifu losizi, njengoba kuchazwe emavesini alandelayo.
“‘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.’
“‘IVESI 13. Ngase ngibona, ngezwa ingelosi indiza phakathi kwezulu, isho ngezwi elikhulu, ithi, Maye, maye, maye, kwabakhileyo emhlabeni ngenxa yamanye amazwi ecilongo ezingelosi ezintathu, ezisazokhala.’
“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.
“Le ngelosi ayiyona enye yochungechunge lwezingelosi eziyisikhombisa zamacilongo, kodwa imane nje iyileyo ememezela ukuthi amacilongo amathathu asele angamacilongo omaye, ngenxa yezehlakalo ezesabeka kakhulu ezizokwenzeka ngesikhathi kukhala wona. Ngakho-ke elilandelayo, noma icilongo lesihlanu, lingumaye wokuqala; icilongo lesithupha, umaye wesibili; kanti elesikhombisa, elokugcina kulolu chungechunge lwamacilongo ayisikhombisa, lingumaye wesithathu.” Uriah Smith, Daniel and Revelation, 493.
We will continue with the three trumpet Woes in the next article.
Sizoqhubeka ngeMaye amathathu amacilongo esihlokweni esilandelayo.
“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.
“Izinhlekelele zeRoma yobukhosi, ekuweni kwayo, zavezwa kwaze kwaba sezokugcina kwazo, kwaze kwaba yilapho iRoma ingenamandela, ingenankonsuli, ingenanasingamthetho. ‘Ngaphansi kwama-Exarch aseRavenna, iRoma yehliselwa esigabeni sesibili.’ Ingxenye yesithathu yelanga yashaywa, nengxenye yesithathu yenyanga, nengxenye yesithathu yezinkanyezi. Uzalo lwamaKhesari aluzange luphele kanye nababusi boMbuso waseNtshonalanga. IRoma, ngaphambi kokuwa kwayo, yayiphethe kuphela ingxenye yamandla ombuso. IConstantinople yahlukaniselana nayo umbuso womhlaba. Futhi amaGoth namaVandal awazange abuse phezu kwalelo dolobha elaliseyidolobha lombuso, umbusi walo okwathi, emva kokudluliselwa kokuqala kwesihlalo sombuso nguConstantine, wayevame ukubeka umbusi waseRoma njengoqokwe nguye nanjengesekela lakhe. Nesiphetho seConstantinople sagcinelwa ezinye izinkathi, futhi samenyezelwa ngezinye izimpondo. Elangeni, enyangeni, nasezinkanyezini, kuze kube yileso sikhathi, kwakushaywe kuphela ingxenye yesithathu.”
“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.
“Amazwi okuphetha ecilongo lesine asikisela ukubuyiselwa kwesikhathi esizayo koMbuso waseNtshonalanga: ‘Imini ayikhanyanga ingxenye yesithathu yawo, nobusuku ngokunjalo.’ Ngokuphathelene negunya lombuso, iRoma yaba ngaphansi kweRavenna, futhi i-Italy yaba yisifundazwe esanqotshwa soMbuso waseMpumalanga. Kodwa, njengokufaneleka kakhulu ekubeni kuhlotshaniswe nezinye iziprofetho, ukuvikela ukukhulekelwa kwezithombe kwaqala ukuletha amandla omoya nawesikhashana kapapa nawombusi ekushayisaneni okunobudlova; futhi, ngokunika upapa lonke igunya phezu kwamabandla, uJustinian wabeka isandla sakhe sokusiza ekukhuthazeni ubukhosi bukapapa, okwathi kamuva bazithathela amandla okudala amakhosi. Ngonyaka weNkosi yethu ka-800, upapa wanika uCharlemagne isiqu soMbusi wamaRoma.’—Keith. Leso siqu saphinde sadluliselwa sisuswa enkosini yaseFrance siyiswa enkosini yaseJalimane. Futhi ngoMbusi uFrancis Owesibili ngisho naleyo nganekwane yagcina ilahlwe ngokuphelele naphakade, ngo-Aug. 6, 1806.” A. T. Jones, The Great Nations of Today, 54.