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# The Book of Daniel - Number One-Hundred and Eight

Phau Ntawv Daniyees - Ib Puas Yim

Unveiling Prophetic Symbolism: A Comprehensive Analysis of the Seven Trumpets in Revelation

Qhib Lub Cim Yaj Saub: Kev Ntsuam Xyuas Kom Txhij Txhua Txog Xya Lub Raj Ncas hauv Phau Ntawv Qhia Tshwm

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Jeff Pippenger

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February 29, 2024

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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 tau txais lub teeb ci ntsa iab loj heev hais txog xya pawg ntseeg, xya lub cim qhib, thiab xya lub raj hauv phau Ntawv Qhia Tshwm. Nws tau muab cov cim yaj saub ntawd tso rau hauv lub moj khaum ntawm ob lub hwjchim ua kom puam tsuaj, yog kev teev dab mlom ua ntej, ces mam yog papalism. Nws tsis tau pom txhua yam ntxwv yaj saub ntawm cov cim ntawd, tiamsis yam nws tau pom tau tsa lub hauv paus kev nkag siab txog keeb kwm sab hauv thiab keeb kwm sab nraud ntawm Vajtswv pawg ntseeg txij lub sijhawm cov thwj tim mus txog rau thaum kawg ntiajteb. Keeb kwm sab hauv raug sawv cev los ntawm cov pawg ntseeg, hos keeb kwm sab nraud ntawm cov pawg ntseeg raug sawv cev los ntawm cov cim qhib. Nws pom tias cov raj yog cov cim ntawm Vajtswv txoj kev txiav txim rau Loos, uas yog ib qho piv txwv txog Vajtswv txoj kev txiav txim rau Loos thaum kawg ntiajteb, txawm yog nws tsis tau pom tias Loos thaum kawg ntiajteb ntawd yog tsim los ntawm ib lub koom haum peb seem sib koom ua ke.

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.”

Phau ntawv uas Uriah Smith tau sau, muaj npe hu ua Daniel and Revelation, muaj qee lub tswv yim uas yuam kev, tiam sis Leej Muam White tau hais txog nws tias yog, “Vajtswv txhais tes uas pab.” Nws tau qhia tias phau ntawv no yuav tsum raug faib nthuav mus nrog rau The Great Controversy, Patriarchs and Prophets, thiab The Desire of Ages. Nws txoj kev pom zoo uas muaj zog ntawd tsis tau txhais hais tias phau ntawv no nyob rau tib theem ntawm kev tshoov siab ib yam li nws cov phau ntawv, tiam sis yog hais tias phau ntawv no muaj “lus qhuab qhia uas loj kawg nkaus,” thiab tau muaj feem ua rau “coob leej ntsuj plig muaj nqis los txog rau txoj kev paub qhov tseeb.”

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.

Phau ntawv no siv Millerite txoj kev txiav txim txog tej lus faj lem, nrog rau tej tswv yim hais txog tej lus faj lem uas tsis tau pom dua ua ntej hnub tim 22 Lub Kaum Hli Ntuj, 1844. Peb yuav hais txog tej nqe hauv phau ntawv no thaum peb nthuav tawm txoj kev siv peb npaug ntawm peb lub Kev Puas Tsuaj.

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 tau hais tias “xya lub raj yog ib zaj keeb kwm ntawm xya txoj kev txiav txim tshwj xeeb thiab hnyav uas raug xa los saum lub ntiajteb, los yog lub nceeg vaj Loos.” Plaub lub raj thawj sawv cev rau cov kev txiav txim uas raug coj los rau saum Loos uas pe hawm dab qhuas, thiab lub raj thib tsib thiab thib rau yog Vajtswv txoj kev txiav txim uas raug coj los rau saum Loos uas nyob hauv txoj kev kav ntawm papacy, tiam sis Miller yuav tsis tau pom tias lub raj thib xya sawv cev rau Vajtswv txoj kev txiav txim rau Loos Niaj Hnub No. Hais txog xya lub cim foob thiab xya lub raj hauv Tshwmsim, Uriah Smith tau sau tias:

> “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.

> “Thaum twb txais phau ntawv lawm, tus Menyuam Yaj tam sim ntawd pib qhib cov foob; thiab tus tubtxib txoj kev mloog raug hu los rau cov xwm txheej uas tshwm sim nyob hauv qab txhua lub foob. Tus lej xya twb tau raug nco tseg lawm tias hauv Vajlugkub nws qhia txog kev puv npo thiab kev zoo tiav. Yog li ntawd, xya lub foob thiaj muaj tag nrho ib pawg xwm txheej tshwj xeeb, tej zaum ncav mus txog rau lub sijhawm ntawm Constantine, hos xya lub raj yog lwm ib kab xwm txheej txij lub sijhawm ntawd mus ntxiv, tsis muaj tseeb. Cov raj qhia txog ib kab xwm txheej uas tshwm sim tib lub sijhawm nrog cov xwm txheej ntawm cov foob, tabsis muaj tus cwj pwm txawv kiag li. Lub raj yog ib lub cim ntawm kev ua tsov rog; vim li ntawd cov raj thiaj qhia txog tej kev kub ntxhov loj hauv kev nom kev tswv uas yuav tshwm sim hauv cov haiv neeg thaum lub sijhawm ntawm txoj moo zoo. Cov foob qhia txog cov xwm txheej uas muaj tus cwj pwm kev ntseeg, thiab muaj nyob hauv ntawd keeb kwm ntawm pawg ntseeg txij thaum pib ntawm tiam Khixatia mus txog rau thaum Khetos rov los.” 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:

Ib lub raj ncas yog ib lub cim ntawm kev ua tsov rog thiab kev kub ntxhov hauv kev nom kev tswv. Hais txog nqe ob ntawm tshooj yim hauv Phau Ntawv Qhia Tshwm Sim, Smith hais tias:

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

> “‘NQE 2. Thiab kuv pom xya tus timtswv saum ntuj uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv.’”

> “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.

> “Nqe no qhia txog ib pawg xwm txheej tshiab thiab txawv txav. Hauv cov foob peb twb tau muaj keeb kwm ntawm pawg ntseeg thaum lub sijhawm uas hu ua kev faib cai ntawm txoj moo zoo. Hauv xya lub raj ntxhi, uas tam sim no raug qhia los, peb muaj cov xwm txheej tseem ceeb ntawm kev nom kev tswv thiab kev ua tsov ua rog uas yuav tshwm sim nyob rau tib lub sijhawm ntawd.” 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.

Lub foob thib xya raug qhib hauv rau nqe thawj ntawm Tshwmsim tshooj yim, thiab raws li keeb puag tom qab ntawm kev qhib lub foob thib xya ntawd, xya tus tim tswv uas tuav xya lub raj raug npaj txhij los tshuab.

> 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.

> Thiab thaum Nws qhib lub xya lub cim, muaj kev ntsiag to nyob saum ntuj li ntawm ib nrab teev. Thiab kuv pom xya tus tubtxib saum ntuj uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv. Thiab muaj dua ib tug tubtxib saum ntuj tuaj sawv ntawm lub thaj, tuav ib lub lauj kaub kub rau hlawv xyab; thiab tau muab xyab ntau rau nws, xwv kom nws yuav muab nws xyab ntawd nrog tej lus thov ntawm txhua tus neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa xyab ntawd, uas nrog tej lus thov ntawm cov neeg dawb huv, nce mus cuag Vajtswv ntawm tus tubtxib saum ntuj txhais tes. Thiab tus tubtxib saum ntuj txawm tuav lub lauj kaub hlawv xyab ntawd, thiab ntim hluav taws ntawm lub thaj rau hauv, ces muab nchuav rau ntiajteb; thiab muaj suab nrov, thiab xob quaj, thiab xob laim, thiab av qeeg. Thiab xya tus tubtxib saum ntuj uas tuav xya lub raj ntawd txawm npaj txhij yuav tshuab. Tshwmsim 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.

Muaj ib qho kev txawv txav hauv lus faj lem uas peb tau txheeb xyuas nyob rau hauv tej zaj lus uas dhau los lawm, tiamsis peb tseem tsis tau hais meej txog nws qhov xwm txheej tshwj xeeb hauv lus faj lem. Qhov kev txawv txav ntawd yog tias cov cim uas sawv cev rau ib theem zuj zus ntawm cov waymarks hauv keeb kwm lus faj lem, raug coj los sib sau ua ke tag nrho rau thaum xaus ntawm keeb kwm uas lawv sawv cev. Peb tau qhia lawm tias plaub tiam neeg ntawm Laodicean Adventism uas raug sawv cev los ntawm plaub yam qias vuab tsuab hauv Ezekiel tshooj yim tau cim tseg tej waymarks tshwj xeeb, tiamsis txhua yam ntawm lawv, raws li ib qho kev sim siab, rov tshwm dua hauv keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Qhov kev txawv txav no kuj muaj nyob hauv xya lub raj ncas thiab, vim hais tias txawm lawv sawv cev rau tej kev txiav txim tshwj xeeb uas poob rau saum Loos tus pagan, Loos tus papal, thiab Loos tus niaj hnub no, los lawv txhua tus rov los sib sau ua ke dua thaum kev txiav txim ua tiav rau saum Loos tus niaj hnub no pib ntawm txoj cai Sunday uas yuav los txog sai.

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.

Xya lub raj ncas muaj tej hnub tim tshwj xeeb thaum lawv tau muaj tiav yav dhau los, tiam sis Muam White kuj muab xya tus timtswv uas tuav xya lub raj ncas hauv Tshwmsim tshooj yim tso rau hauv keeb kwm ntawm txoj cai Sunday uas yuav los sai sai no.

> “‘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.

> “‘Thaum Nws tau qhib lub cim thib tsib lawm, kuv pom hauv qab lub thaj txi Ntuj tej ntsuj plig ntawm cov uas raug tua vim yog lo lus ntawm Vajtswv, thiab vim yog zaj lus tim khawv uas lawv tuav ruaj nreb: lawv thiaj quaj nrov nrov hais tias, Au tus Tswv, tus Dawb Huv thiab tus Tseeb, yuav ntev npaum li cas ntxiv ua ntej Koj yuav txiav txim thiab pauj peb cov ntshav rau saum cov uas nyob hauv ntiajteb? Ces tej tsho dawb raug muab rau lawv txhua tus [Lawv raug tshaj tawm tias dawb huv thiab huv si]; thiab tau hais rau lawv tias lawv yuav tsum tau so ib nyuag ncua sijhawm ntxiv, mus txog thaum lawv cov tub qhe ua haujlwm nrog lawv thiab lawv cov kwv tij, cov uas yuav raug tua ib yam li lawv, raug ua kom tiav’ [Revelation 6:9–11]. Ntawm no yog tej xwm txheej uas raug nthuav qhia rau Yauhas uas tsis yog tej uas muaj tiag thaum ntawd, tiamsis yog tej uas yuav muaj nyob rau ib ntus sijhawm yav tom ntej.”

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

> “Phau Ntawv Qhia Tshwm 8:1–4 raug hais raws nraim.” Manuscript Releases, volume 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.

Hauv nqe lus dhau los ntawd, Sister White tau siv zaj lus sib tham thiab kev ua tiav ntawm lub cim foob thib tsib rau lub sijhawm thaum xya tus timtswv tab tom yuav tshuab suab hauv tshooj yim, tiam sis nws kuj muab tib daim duab sawv cev no tso rau hauv keeb kwm ntawm ob lub suab hauv Tshwmsim tshooj kaum yim.

> “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.

> “Thaum lub foob thib tsib raug qhib lawm, Yauhas tus uas tau txais kev tshwm sim pom hauv yog toog pom, nyob hauv qab lub thaj txi ntuj, pawg neeg uas raug tua vim Vajtswv Txojlus thiab vim tej lus tim khawv txog Yexus Khetos. Tom qab no thiaj los txog tej xwm txheej uas tau piav tseg nyob hauv Tshwmsim tshooj kaum yim, thaum cov uas ncaj ncees thiab muaj tseeb raug hu kom tawm hauv Npanpiloo los. [Tshwmsim 18:1–5, quoted.]” 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.

Xya lub raj nplaim sawv cev rau Vajtswv txoj kev txiav txim nyob hauv keeb kwm ntawm Loos teev dab mlom, Loos papal, thiab Loos Niaj Hnub No, tiamsis lawv kuj raug sawv cev thiab hauv keeb kwm ntawm lub Cuaj Hlis 11, 2001, thiab lub suab thib ob ntawm txoj cai Sunday uas yuav los sai sai no. Tom qab hais txog thawj rau nqes ntawm Tshwmsim tshooj yim, Uriah Smith pib nthuav tawm thawj plaub lub raj nplaim txoj kev ua tiav raws keeb kwm.

> “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.

> “Lub ntsiab lus hais txog xya lub raj nrov raug rov qab los txuas ntxiv ntawm no, thiab nws kav mus txog seem uas tseem tshuav ntawm tshooj no thiab tag nrho tshooj 9. Xya tus timtswv npaj lawv tus kheej kom tshuab raj nrov. Lawv txoj kev tshuab raj nrov no los ua ib qho kev txhawb ntxiv rau yav tom ntej tej lus faj lem hauv Daniel 2 thiab 7, pib txij thaum lub teb chaws Loos qub tawg ua kaum feem, uas nyob hauv thawj plaub lub raj nrov, peb muaj ib daim lus piav txog.” 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 qhia tias plaub lub xyu uas xub thawj yog Vajtswv tej kev txiav txim rau Loos uas pe dab mlom. Nws hais nqe xya los qhia txog cov yam ntxwv yaj saub ntawm lub xyu thawj, thiab tom qab ntawd nws qhia txog qhov ua tiav hauv keeb kwm ntawm nws.

> “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.

> “Qhov thawj qhov kev txom nyem thiab kev txiav txim hnyav uas poob los rau sab Hnub Poob Loos thaum nws tab tom nqes mus rau txoj kev poob qis, yog tsov rog nrog cov Goths nyob hauv Alaric tus thawj coj, tus uas qhib txoj kev rau tej kev nkag tuaj tua tom qab no. Kev tuag ntawm Theodosius, tus huab tais Loos, tau tshwm sim thaum lub Ib Hlis, 395, thiab ua ntej xaus caij ntuj no cov Goths nyob hauv Alaric tus thawj coj twb sawv cuab tam tiv thaiv lub teb chaws faj tim teb chaws lawm.

> “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.

> “Kev thawj zaug tawm tsam nyob hauv qab Alaric rhuav tshem Thrace, Macedonia, Attica, thiab Peloponnesus, tiam sis tsis tau mus txog lub nroog Loos. Txawm li ntawd los, hauv nws qhov kev tawm tsam zaum ob, tus thawj coj Gothic hla lub Alps thiab lub Apennines thiab tuaj tshwm rau ntawm phab ntsa ntawm ‘lub nroog nyob mus ib txhis,’ uas tsis ntev tom qab ntawd poob ua neeg qus tej kev chim kev kub ntxhov tus neeg raug tsim txom.”

> “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.

> “Lub suab nrov ntawm thawj lub raj muaj nws qhov chaw nyob ze rau thaum xaus ntawm tiam plaub thiab txuas ntxiv mus tom ntej, thiab hais txog cov kev tuaj txeeb ua kom puam tsuaj no rau lub tebchaws Roman nyob rau hauv cov 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 txheeb Alaric ua lub cim ntawm Vajtswv txoj kev txiav txim rau Loos uas pe dab pe mlom, raws li sawv cev los ntawm lub raj thawj. Txhua lub raj puav leej muaj ib tug neeg hauv keeb kwm uas sawv cev rau lub raj ntawd; Alaric sawv cev rau qhov kev tuaj txog ntawm lub raj thawj txij thaum xaus ntawm tiam plaub. Miller tsis tau pom tias lub raj no raug coj los rau saum Loos vim yog kev yuam kom hwm Hnub Caiv thawj hnub, rau qhov Miller yog ib tug uas hwm Hnub Caiv thawj hnub. Smith kuj plam qhov tseeb no thiab, tiam sis Smith yeej lees paub tias thawj txoj cai yuam kom hwm Hnub Caiv thawj hnub raug tsim los ntawm Constantine hauv xyoo 321. Txoj cai dav dav hauv kev cev Vajtswv lus uas txuas nrog kev yuam kom hwm Hnub Caiv thawj hnub yeej ib txwm zoo ib yam, rau qhov Vajtswv tsis hloov dua li, thiab txoj cai ntawd yog tias “kev thim txoj kev ntseeg ntawm haiv neeg yuav raug raws qab los ntawm kev puam tsuaj ntawm haiv neeg.” Alaric sawv cev rau qhov pib ntawm kev puam tsuaj ntawm haiv neeg, uas tau pib nyob rau hauv tib lub sijhawm uas Constantine tshaj tawm thawj txoj cai Hnub Caiv thawj hnub.

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

Smith txuas ntxiv los ntawm kev hais nqe yim, uas txheeb qhia txog lub raj thib ob, thiab tom qab ntawd txuas ntxiv nws cov lus piav qhia:

> “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.

> “Lub tebchaws Loos, tom qab Constantine, raug faib ua peb feem; thiab yog li ntawd thiaj muaj lo lus hais rov qab los ntau zaus no tias, ‘ib feem peb ntawm cov neeg,’ thiab lwm yam, yog hais rau qhov ib feem peb ntawm lub tebchaws uas nyob hauv qab tus nplawm. Qhov kev faib lub nceeg vaj Loos no tau ua thaum Constantine tuag, muab faib rau nws peb tug tub, Constantius, Constantine II, thiab Constans. Constantius tuav sab Hnub Tuaj, thiab tsa nws lub chaw nyob ruaj ntawm Constantinople, lub nroog peev ntawm lub tebchaws. Constantine Tus Ob tuav Britain, Gaul, thiab Spain. Constans tuav Illyricum, Africa, thiab Italy. (Saib Sabine’s Ecclesiastical History, p. 155.) Hais txog qhov tseeb keeb kwm uas paub zoo no, Elliott, raws li Albert Barnes tau hais tseg hauv nws cov lus piav txog Rev.12:4, hais tias: ‘Tsawg kawg ob zaug, ua ntej lub tebchaws Loos yuav raug faib mus ruaj khov ua ob feem, yog sab Hnub Tuaj thiab sab Hnub Poob, twb muaj kev faib ua peb feem ntawm lub tebchaws lawm. Qhov thawj tshwm sim hauv A.D. 311, thaum nws raug faib rau Constantine, Licinius, thiab Maximin; qhov tod yog A.D. 337, thaum Constantine tuag, [nws raug faib rau] Constans thiab Constantius.’” Uriah Smith, Daniel and Revelation, 480.

The historical phenomenon of Rome being divided into three parts, and also two parts that is referenced by the historians which Smith cites, are the elements of Rome that identify the threefold union of Modern Rome, that makes up a structure that is divided into two, representing the combination of church and state. When Smith continues he then identifies the historical figure associated with the second trumpet.

Qhov xwm txheej hauv keeb kwm uas Loos raug faib ua peb feem, thiab kuj ua ob feem raws li cov kws sau keeb kwm uas Smith tau hais txog, yog cov ntsiab ntawm Loos uas qhia txog kev sib koom ua peb chav ntawm Loos Niaj Hnub No, uas tsim ib lub qauv uas raug faib ua ob, sawv cev rau kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev. Thaum Smith hais ntxiv mus, nws mam txheeb xyuas tus neeg hauv keeb kwm uas muaj feem xyuam nrog lub raj thib ob.

> “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. . ..

> “Keeb kwm uas ua piv txwv txog kev nrov ntawm raj kub thib ob no pom tseeb tias muaj feem xyuam rau kev ntxeem tebchaws thiab kev kov yeej tebchaws Africa, thiab tom qab ntawd yog tebchaws Italy, los ntawm tus Genseric uas txaus ntshai. Feem coob ntawm nws tej kev kov yeej yog nyob rau saum hiav txwv; thiab nws tej kev yeej yog “zoo li ib lub roob loj kub hnyiab nrog hluav taws, raug pov rau hauv hiav txwv.” Puas muaj ib daim duab twg uas yuav piav qhia tau zoo dua, lossis txawm zoo ib yam li no, txog kev sib tsoo ntawm cov nkoj tua rog, thiab kev puastsuaj dav dav ntawm kev ua tsov rog raws ntug hiav txwv? Hauv kev piav txog raj no, peb yuav tsum nrhiav qee yam xwm txheej uas yuav muaj kev cuam tshuam tshwj xeeb rau lub ntiaj teb kev lag luam. Lub cim uas siv no raws nws tus kheej coj peb mus nrhiav kev kub ntxhov thiab kev cooj coom. Tsis muaj ib yam dabtsi tsuas yog kev ua tsov rog hnyav saum hiav txwv xwb thiaj yuav ua kom tiav raws li lo lus qhia yav tom ntej no. Yog hais tias kev nrov ntawm thawj plaub lub raj muaj feem xyuam rau plaub yam xwm txheej tseem ceeb uas tau pab ua rau lub tebchaws Loos poob mus, thiab raj thawj hais txog kev puas tsuaj uas cov Goths nyob hauv Alaric txhais tes tau ua, ces hauv no peb ib txwm yuav nrhiav qhov kev ntxeem tebchaws tom ntej uas los txuas ntxiv, uas ua rau hwjchim Loos raug tshee hnyo thiab pab coj nws mus rau kev poob. Qhov kev ntxeem tebchaws loj tom ntej yog qhov uas “tus Genseric uas txaus ntshai,” ua tus thawj coj ntawm cov Vandals, tau ua. Nws lub neej kev ua rog tshwm sim nyob rau xyoo A.D. 428–468. Tus thawj coj loj ntawm cov Vandal no muaj nws lub chaw tswj hwm hauv Africa....”

> “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.

> “Hais txog feem tseem ceeb uas tus tub sab hiav txwv siab tawv no tau ua hauv kev poob ntawm Loos, Yawg Gibbon siv tej lus tseem ceeb no tias: ‘Genseric, ib lub npe uas, hauv kev rhuav tshem ntawm lub tebchaws Loos, tsim nyog tau txais ib qib sib npaug nrog cov npe Alaric thiab 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, thaum hais Gibbon tus kws sau keeb kwm uas tau taw qhia txog cov cim keeb kwm ntawm peb lub xyu thawj zaug, tau txheeb qhia tias Genseric yog lub xyu thib ob, thiab tom qab ntawd hais tias Genseric, “tsim nyog nyob rau tib qib nrog Alaric thiab Attila.” Alaric yog lub xyu thawj, Genseric yog lub xyu thib ob, thiab Attila tus Hun yog lub xyu thib peb, uas raug hais txog hauv nqe kaum. Smith tau taw qhia tias lub xyu thib ob, uas yog tus sawv cev los ntawm Genseric, sawv cev rau keeb kwm ntawm “428-468.” Ces Smith hais nqe kaum uas txheeb qhia txog lub xyu thib peb, thiab txuas ntxiv nws zaj lus piav raws keeb kwm:

> “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.

> “Hauv txoj kev txhais thiab siv nqe Vajlugkub no, peb raug coj los txog rau qhov xwm txheej tseem ceeb thib peb uas ua rau lub teb chaws Loos raug ntxeev poob. Thiab hauv kev nrhiav ib qho kev ua tiav raws keeb kwm ntawm lub raj xyu thib peb no, peb yuav tsum muaj nuj nqis rau Dr. Albert Barnes cov Notes rau ob peb nqe lus uas muab rho tawm. Hauv kev piav txog nqe Vajlugkub no, raws li tus kws piav no hais tias, ‘Yuav tsum muaj ib tug thawj coj lossis ib tug tub rog muaj hwj chim uas yuav raug muab piv rau ib lub hnub qub hluav taws cig ntsa iab; tus uas nws txoj kev khiav yuav ci ntsa iab txawv tshaj plaw; tus uas yuav tshwm los tam sim ntawd ZOO LI ib lub hnub qub cig ntsa iab, ces ploj mus ib yam li ib lub hnub qub uas nws lub teeb raug tua tseg hauv dej.’— 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. . ..

> “Ntawm no twb raug muab ua ntej tias lub suab raj no muaj kev hais ntsig txog tej kev ua rog uas rhuav tshem teb chaws thiab tej kev txeeb teb chaws uas kub siab phem ntawm Attila tawm tsam lub hwj chim Loos, uas nws tau coj mus ua nyob rau ntawm lub taub hau ntawm nws cov pab Huns coob coob....”

> “‘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.

> “‘Thiab lub npe ntawm lub Hnub Qub ntawd hu ua Wormwood [qhia txog tej kev iab kev khwv uas ua raws los].’ Cov lus no—uas muaj kev txuas ze tshaj rau nqe uas nyob ua ntej, raws li txawm yog cov cim nres hauv peb phau txhais los kuj qhia thiab—coj peb rov qab ib pliag mus rau tus cwj pwm ntawm Attila, mus rau txoj kev txom nyem uas nws yog tus ua kom muaj los yog yog cuab tam ua rau muaj, thiab mus rau txoj kev ntshai uas nws lub npe ua rau sawv los.

> “‘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.

> “‘Kev muab tshem tawm tas huvsi thiab lwv kom ploj mus,’ yog cov lus uas haum tshaj plaws los qhia txog tej kev puastsuaj uas nws tau ua.’ Nws hu nws tus kheej tias, ‘Tus Nplawm ntawm Vajtswv.’” 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.

Keeb kwm ntawm lub raj nrov thib peb, uas Attila tus Hun sawv cev rau, pib txij xyoo 441 mus txog rau nws txoj kev tuag xyoo 453. Smith mam li hais nqe kaum ob, uas nthuav tawm txog lub raj nrov thib plaub thiab piav txog tus vajntxwv qus Odoacer, qhov uas lub cim peb txheej ntawm Loos Sab Hnub Poob raug sawv cev los ntawm lub hnub, lub hli, thiab cov hnub qub. Nws txheeb xyuas peb lub cim no tias yog cov cim ntawm “lub hnub, lub hli, thiab cov hnub qub—vim tsis muaj qhov ua xyem xyav tias nyob ntawm no lawv raug siv ua cov cim—pom tseeb tias yog cov teeb loj ntawm tsoom fwv Loos,—nws cov huab tais, cov tswvcuab senate, thiab cov consul. Npis Sov Newton hais tias tus huab tais kawg ntawm Loos Sab Hnub Poob yog Romulus, uas luag hu ua Augustulus los thuam, los sis “Augustus tus me.” Loos Sab Hnub Poob poob rau xyoo A.D. 476. Txawm li ntawd los xij, txawm yog lub hnub Loos twb raug tua ploj lawm, nws cov teeb qis dua tseem ci tsaus muag thaum lub senate thiab cov consul tseem nyob mus. Tiamsis tom qab ntau zaus kev ntxeev siab hauv xeev thiab kev hloov ntawm txoj hmoo nom tswv, thaum kawg, xyoo A.D. 566, tag nrho tus qauv ntawm tsoom fwv thaum ub raug rhuav tshem, thiab Loos nws tus kheej raug txo nqis ntawm kev ua tus poj huab tais kav lub ntiajteb mus ua ib lub dukedom pluag uas them se rau tus Exarch ntawm 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.

Ntawm no peb pom dua ib zaj lus tim khawv txog kev faib ua peb ntu ntawm Loos, uas ua duab ntxoov ntxoo ua ntej txog kev koom ua peb ntu ntawm Loos niaj hnub no. Hauv Loos sab hnub tuaj thiab huab tais Constantine, qhov kev faib ua peb ntu ntawd raug sawv cev los ntawm nws peb tug tub, tab sis hauv Loos sab hnub poob ces yog lawv txoj kev tswj hwm uas muaj peb yam. Smith thiaj qhia tias lub hnub, lub hli, thiab cov hnub qub sawv cev rau ib qho kev txiav txim tshwj xeeb uas Loos sab hnub poob raug muab rhuav nqes los. Nws xaus nws zaj lus piav qhia nrog cov lus qhia qhib nram no txog peb lub raj kawg.

> “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.

> “Txawm hais tias tej kev puas tsuaj uas raug coj los rau saum lub tebchaws kav tebchaws no los ntawm thawj zaug kev txeeb ntxeem ntawm cov neeg barbarian no yog txaus ntshai npaum li cas los xij, los piv rau tej kev puas tsuaj uas yuav los tom qab, tej ntawd tseem yog teeb me dua. Tej ntawd tsuas yog zoo li cov tee nag xub poob ua ntej ib nthwv dej nyab loj uas tsis ntev yuav poob los rau saum lub ntiajteb Loos. Peb lub raj ntxiv uas seem nyob raug npog los ntawm ib tauv huab ntawm kev txom nyem, raws li tau muab qhia tseg hauv cov nqe tom qab no.”

> “‘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.’

> “‘NQE 13. Thiab kuv ntsia, thiab hnov ib tug tim tswv ya hla nruab nrab ntuj ceeb tsheej, hais nrog ib lub suab nrov nrov tias, Kev txom nyem, kev txom nyem, kev txom nyem, rau cov uas nyob saum lub ntiaj teb no, vim yog lwm cov suab raj ntawm peb tug tim tswv, uas tseem yuav tshuab ntxiv.’”

> “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.

> “Tus tim tswv no tsis yog ib tug hauv pab xya tus tim tswv tshuab raj, tiamsis tsuas yog ib tug uas tshaj tawm tias peb lub raj uas tseem tshuav yog lub raj ntawm kev txom nyem loj, vim yog tej xwm txheej uas txaus ntshai dua yuav tshwm sim thaum lawv raug tshuab. Yog li ntawd, lub raj tom ntej, lossis lub raj thib tsib, yog thawj txoj kev txom nyem loj; lub raj thib rau, yog txoj kev txom nyem loj thib ob; thiab lub raj thib xya, uas yog lub kawg hauv pawg xya lub raj no, yog txoj kev txom nyem loj thib peb.” Uriah Smith, Daniel and Revelation, 493.

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

Peb yuav txuas ntxiv nrog peb lub Suab Raj Woe hauv zaj lus tom ntej.

> “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.

> “Kev puam tsuaj uas poob los rau lub nroog Loos huab tais, hauv nws txoj kev vau poob, raug hais tseg mus txog qhov kawg nkaus ntawm lawv, mus txog thaum Loos tsis muaj huab tais, tsis muaj tus consul, thiab tsis muaj senate lawm. ‘Nyob hauv qab cov Exarchs ntawm Ravenna, Loos raug txo nqis mus rau qib thib ob.’ Ib feem peb ntawm lub hnub raug ntaus, thiab ib feem peb ntawm lub hli, thiab ib feem peb ntawm cov hnub qub. Caj ces ntawm cov Caesars tsis tau tu noob nrog cov huab tais ntawm sab hnub poob. Loos, ua ntej nws vau poob, tsuas tuav tau ib feem ntawm lub hwj chim huab tais xwb. Constantinople tau faib nrog nws lub teb chaws kav lub ntiajteb. Thiab tsis yog cov Goths lossis cov Vandals uas tau kav tswj saum lub nroog uas tseem yog huab tais ntawd, tus huab tais uas, tom qab Constantine tau xub hloov lub zwm txwv teb chaws kav mus lawm, feem ntau tuav tus huab tais ntawm Loos ua nws tus neeg raug xaiv thiab tus sawv cev kav teb chaws. Thiab txoj hmoo ntawm Constantinople raug khaws cia tseg rau lwm tiam neeg, thiab raug tshaj tawm los ntawm lwm cov raj ncas. Ntawm lub hnub, lub hli, thiab cov hnub qub, txog rau lub sijhawm ntawd tsuas yog ib feem peb xwb thiaj raug ntaus.”

> “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.

> “Cov lus xaus ntawm Lub Raj Ntxhi Plaub qhia tias yuav muaj kev txum tim rov qab los ntawm Lub Tebchaws Vaj Qab Teb Hnub Poob yav tom ntej: ‘Hnub tsis ci rau ib feem peb ntawm nws, thiab hmo ntuj kuj zoo li ntawd.’ Hais txog txoj cai tswjfwm pejxeem, Loos tau poob rau hauv Ravenna txoj kev kav, thiab Ltalis yog ib lub xeev uas Lub Tebchaws Vaj Hnub Tuaj tau kov yeej lawm. Tiamsis, raws li qhov uas haum dua rau lwm yam lus faj lem, kev tiv thaiv txoj kev pe hawm duab puab yog yam xub thawj uas ua rau lub hwjchim sab ntsuj plig thiab sab ntiajteb ntawm tus pope thiab ntawm tus emperor sib tsoo hnyav heev; thiab, los ntawm kev pub txhua txoj cai kav pawg ntseeg rau tus pope, Justinian tau muab nws txhais tes pab txhawb rau kev txhawb tsa kev kav loj tshaj ntawm lub papacy, uas tom qab no tau tuav lub hwjchim los tsim tsa vajntxwv. Nyob rau xyoo ntawm peb tus Tswv 800, tus pope tau pub rau Charlemagne lub npe hu ua Emperor of the Romans.’—Keith. Lub npe ntawd mam li raug xa dua ntawm tus vajntxwv Fabkis mus rau tus vajntxwv Yelemes. Thiab los ntawm Emperor Francis tus Ob, txawm yog zaj kev dag ntxias no los kuj raug tso tseg thaum kawg thiab mus ib txhis, thaum Lub Yim Hli 6, 1806.” A. T. Jones, The Great Nations of Today, 54.

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