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

Igitabo cya Daniyeli — Nimero Ijana n’Umunani

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

Guhishura Ikimenyetso cy’Ubuhanuzi: Isesengura Ryimbitse ry’Amahembe Arindwi yo mu Byahishuwe

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Jeff Pippenger

Published

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 yahawe umucyo ukomeye ku matorero arindwi, ibimenyetso birindwi n’impanda zirindwi byo mu gitabo cy’Ibyahishuwe. Yashyize ibyo bimenyetso by’ubuhanuzi mu rwego rw’ububasha bubiri bworeka: ubwa gipagani, bugakurikirwa n’ubwa gikipapa. Ntiyabonye buri mimerere yose y’ubuhanuzi iri muri ibyo bimenyetso, ariko ibyo yabonye byashyizeho urufatiro rw’imyumvire y’amateka yo imbere n’amateka yo hanze by’itorero ry’Imana, uhereye mu gihe cy’intumwa kugeza ku iherezo ry’isi. Amateka yo imbere yagereranyijwe n’amatorero, kandi amateka yo hanze y’ayo matorero yagereranyijwe n’ibimenyetso. Yabonye ko impanda zari ibimenyetso by’urubanza rw’Imana kuri Roma, rwagereranyaga urubanza rw’Imana kuri Roma ku iherezo ry’isi, nubwo atabonye ko Roma yo ku iherezo ry’isi yari igizwe n’ubumwe bw’ubwoko butatu.

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.”

Igitabo cyanditswe na Uriah Smith cyitwa Daniel and Revelation kirimo ibitekerezo bimwe bitari byo, ariko mushiki wa White yakigaragajeho ko ari “ukuboko gufasha kw’Imana.” Yagaragaje ko cyagombaga gukwirakwizwa hamwe na The Great Controversy, Patriarchs and Prophets, na The Desire of Ages. Ukucyemeza kwe gukomeye ntikwavugaga ko icyo gitabo cyari ku rugero rumwe rw’ubuhumekero n’ibitabo bye, ahubwo ko cyarimo “inyigisho zikomeye,” kandi ko cyagize uruhare mu “kugeza imitima myinshi y’agaciro ku kumenya ukuri.”

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.

Igitabo gikoresha imitekerereze y’ubuhanuzi ya Millerite, giherekejwe n’ingengabitekerezo z’ubuhanuzi zitari zarigeze zibonwa mbere y’itariki ya 22 Ukwakira 1844. Tuzajya twifashisha ibice byo muri icyo gitabo uko dushyira ahagaragara ikoreshwa inshuro eshatu ry’izo marira eshatu.

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 yavuze ko “impanda ndwi ari amateka y’imanza ndwi zihariye kandi zikomeye zoherejwe ku isi, cyangwa ku bwami bw’Abaroma.” Impanda enye za mbere zigereranya imanza zagejejwe kuri Roma ya gipagani, kandi impanda ya gatanu n’iya gatandatu zari imanza z’Imana zagejejwe kuri Roma ya gipapa, ariko Miller ntiyari kuba yaramenye ko impanda ya karindwi yagereranyaga urubanza rw’Imana kuri Roma ya Kijyambere. Avuga ibyerekeye ibimenyetso ndwi n’impanda ndwi byo mu Ibyahishuwe, Uriah Smith yaranditse ati:

> “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.

> “Intama imaze gufata icyo gitabo, ihita itangira gukingura ibimenyetso; kandi umutima w’intumwa uherako uhamagarirwa kwitegereza ibyabaye biba munsi ya buri kimenyetso. Umubare karindwi wamaze kugaragazwa ko, mu Byanditswe, usobanura kuzura no gutungana. Ni cyo gituma ibimenyetso birindwi bikubiyemo urusobe rwose rw’icyiciro runaka cy’ibyabaye, bishobora kuba bigera ahari ku gihe cya Konsitantino; kandi ko amahembe arindwi yavuza andi maserire y’ibyabaye kuva kuri icyo gihe akomeza kujya imbere, ntibishobora kuba ari ko biri. Ahubwo amahembe yerekana urusobe rw’ibyabaye bibera icyarimwe n’ibivugwa n’ibimenyetso, ariko bikaba bifite kamere itandukanye rwose. Ihembe ni ikimenyetso cy’intambara; bityo rero amahembe yerekana imivurungano ikomeye ya politiki izabera mu mahanga mu gihe cy’ubutumwa bwiza. Ibimenyetso byo byerekana ibyabaye bifite kamere y’iyobokamana, kandi bikubiyemo amateka y’itorero kuva ku itangira ry’igihe cya Gikristo kugeza ku kuza kwa Kristo.” Uriah Smith, Daniel and Revelation, 431.

A trumpet is a symbol of war and political commotion. Speaking of verse two of chapter eight of Revelation Smith states:

Impanda ni ikimenyetso cy’intambara n’imivurungano ya politiki. Mu kuvuga umurongo wa kabiri w’igice cya munani cy’Ibyahishuwe, Smith aravuga ati:

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

> “‘UMURONGO WA 2. Nuko mbona abamarayika barindwi bahagarara imbere y’Imana; bahabwa amahembe y’impanda arindwi.’”

> “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.

> “Uyu murongo utangiza urukurikirane rushya kandi rwihariye rw’ibyabaye. Mu bimenyetso twabonye amateka y’itorero mu gihe cyiswe ingoma y’ubutumwa bwiza. Mu mpanda ndwi, ubu zishyizwe ahagaragara, tubonamo ibyabaye by’ingenzi bya politiki n’intambara byagombaga kuba muri icyo gihe nyine.” 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.

Ikimenyetso cya karindwi gifungurwa mu mirongo itandatu ibanza y’Ibyahishuwe igice cya munani, kandi mu rwego rw’ifungurwa ry’icyo kimenyetso cya karindwi, abamarayika barindwi bafite impanda ndwi bategurwa kuzivuga.

> 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.

> Nuko amennye ikimenyetso cya karindwi, mu ijuru habaho ituze nk’iry’igihe kingana n’igice cy’isaha. Maze mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa amahembe y’impanda arindwi. Undi mumarayika araza ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu, wazamukanaga n’amasengesho y’abera, uzamuka imbere y’Imana uvuye mu kuboko k’umumarayika. Uwo mumarayika afata cya cyotero, acyuzuza umuriro wo ku gicaniro, awujugunya mu isi; maze habaho amajwi, n’inkuba, n’imirabyo, n’umutingito. Nuko ba bamarayika barindwi bari bafite amahembe y’impanda arindwi bitegura kuvuza. Ibyahishuwe 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.

Hariho ikidasanzwe cy’ubuhanuzi twagiye tugaragaza mu nyandiko zabanje, ariko tukaba tutarigeze dusobanura by’umwihariko imiterere yihariye y’icyo gikorwa cy’ubuhanuzi. Icyo kidasanzwe ni uko ibimenyetso bigereranya urukurikirane rw’ibimenyetso-ngenzi mu mateka y’ubuhanuzi, byose byongera guhurizwa hamwe ku musozo w’amateka bigereranya. Twerekanye ko ibisekuru bine by’Abadiventisiti b’i Lawodikiya bigereranywa n’amahano ane yo muri Ezekiel igice cya munani byaranze ibimenyetso-ngenzi byihariye, ariko ko buri kimwe muri byo, nk’ikigeragezo, cyisubiramo mu mateka yo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Iki kidasanzwe kandi kiboneka no mu makondera arindwi, kuko n’ubwo agereranya imanza zihariye zaciwe kuri Roma ya gipagani, iya gipapa, n’iya none, yose yongera guhurira hamwe igihe urubanza nyubahirizacyemezo kuri Roma ya none rutangiye ku itegeko ryo ku Cyumweru rigiye kuza vuba.

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.

Impanda ndwi zirindwi zifite amatariki yihariye zasohojweho mu bihe byahise, ariko kandi Mushiki wa White ashyira abo bamarayika barindwi bafite impanda ndwi bo mu Ibyahishuwe igice cya munani, mu mateka y’itegeko ryo kwubahiriza icyumweru rigiye kuza vuba.

> “‘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.

> “‘Nuko amaze kumena ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bazira ijambo ry’Imana no guhamya bari bafite: maze barangurura ijwi rirenga, bavuga bati, Mbese, Mwami, Wera kandi w’Ukuri, uzageza ryari kudaca urubanza no kuduhorera amaraso ku batuye isi? Kandi buri wese muri bo ahabwa umwambaro wera [Byatangajwe ko bari baboneye kandi bera]; maze babwirwa ko bakwiye kuruhuka akanya gato, kugeza aho bagenzi babo b’abagaragu na bene se, na bo bazicwa nk’uko na bo bishwe, bazuzurizwa’ [Ibyahishuwe 6:9–11]. Aha Yohana yeretswe ibibera bitari iby’ukuri kw’icyo gihe, ahubwo ibizabaho mu gihe kizaza.”

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

> “Ibyahishuwe 8:1–4 byavuzwe.” Manuscript Releases, umuzingo wa 20, 197.

In the previous passage Sister White applies the dialogue and fulfillment of the fifth seal to the period when the seven angels are about to sound in chapter eight, but she also places the same representation at the history of the two voices of Revelation chapter eighteen.

Mu gice cyabanje, Sister White akoresha ikiganiro n’isohozwa ry’ikimenyetso cya gatanu ku gihe cyegereje ko abamarayika barindwi bazavuga mu gice cya munani, ariko kandi ashyira uko guhagararirwa nyako no mu mateka y’amajwi abiri yo mu Ibyahishuwe igice cya cumi n’umunani.

> “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.

> “Igihe ikimenyetso cya gatanu cyafungurwaga, Yohana Umuhishuri mu iyerekwa yabonye munsi y’igicaniro umutwe w’abishwe bazira Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibyo haza ibihe bisobanurwa mu gice cya cumi n’umunani cy’Ibyahishuwe, igihe abizerwa kandi b’ukuri bahamagarwa gusohoka i Babuloni. [Ibyahishuwe 18:1–5, byavuzwe.]” 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.

Impanda ndwi zirindwi zigereranya urubanza rw’Imana mu mateka ya Roma ya gipagani, iya gipapa n’iya Roma ya Kijyambere, ariko kandi zigaragazwa no mu mateka yo ku wa 11 Nzeri 2001, no mu ijwi rya kabiri ry’itegeko ryo kuruhuka ku Cyumweru rigiye kuza vuba. Nyuma yo gusuzuma imirongo itandatu ya mbere yo mu Byahishuwe igice cya munani, Uriah Smith atangira kugaragaza uburyo impanda enye za mbere zasohoye amateka yazo.

> “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.

> “Ingingo y’amakondera arindwi yongeye gusubukurwa hano, kandi ifata igice gisigaye cy’iki gice cy’igitabo n’igice cya 9 cyose. Abamarayika barindwi bitegura kuvuza. Uku kuvuza kuza nk’inyongera yuzuzanya n’ubuhanuzi bwa Daniyeli 2 na 7, guhera ku isenyuka ry’ubwami bwa kera bw’Abaroma bukigabanyamo ibice byabwo icumi, ari byo, mu makondera ane ya mbere, tuboneramo ibisobanuro.” 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 agaragaza ko amakondera ane ya mbere yari imanza z’Imana zaciwe kuri Roma ya gipagani. Asubiramo umurongo wa karindwi ugaragaza ibimenyetso by’ubuhanuzi biranga ihembe rya mbere, hanyuma akerekana uko byasohoye mu mateka.

> “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.

> “Urubanza rwa mbere rukomeye kandi ruremereye rwagwiriye Roma y’Iburengerazuba mu nzira yayo yo gusubira inyuma, rwari intambara yarwanye n’Abagoti bayobowe na Alaric, ari na yo yafunguye inzira y’ibitero byakurikiyeho. Urupfu rwa Theodosius, umwami w’abami w’Abaroma, rwabaye muri Mutarama 395, kandi mbere y’uko impera y’itumba igera, Abagoti bayobowe na Alaric bari bamaze gufata intwaro barwanya ubwami.”

> “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.

> “Igitero cya mbere cyayobowe na Alaric cyasahuye Thrace, Makedoniya, Attica, n’akarere ka Peloponnesus, ariko nticyageze ku murwa wa Roma. Nyamara mu gitero cye cya kabiri, umutware w’Abagotika yambutse Alpes n’Apennines maze agera imbere y’inkuta z’‘umurwa w’iteka,’ ari wo wahise ugwa mu maboko y’uburakari bw’abanyamahanga b’abanyabugome.

> “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.

> “Ijwi ry’impanda ya mbere rifite umwanya waryo hafi y’iherezo ry’ikinyejana cya kane no gukomeza nyuma yaho, kandi rivuga ibyo bitero byarimburaga ubwami bw’Abaroma byagabwe n’Abagoti.” 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 agaragaza ko Alaric ari ikimenyetso cy’urubanza rw’Imana ku Roma ya gipagani, rugaragazwa n’impanda ya mbere. Buri mpanda yose ifite umuntu wo mu mateka uyihagarariye; Alaric ahagarariye ukuza kw’impanda ya mbere guhera ku iherezo ry’ikinyejana cya kane. Miller ntiyashoboraga kubona ko iyi mpanda yagejejwe kuri Roma kubera gushyiraho itegeko ryo ku cyumweru, kuko Miller yari umuzirikiza w’umunsi wo ku cyumweru. Smith na we ntiyabonye iki kintu, ariko Smith yamenye ko itegeko rya mbere ryashyizweho ku gahato ryo ku cyumweru ryashyizweho na Constantine mu mwaka wa 321. Ihame ry’ubuhanuzi risanzwe rijyana no gushyiraho itegeko ryo ku cyumweru rihora ari rimwe, kuko Imana itigera ihinduka, kandi iryo hame ni uko “ubuhakanyi bw’igihugu bukurikirwa n’ukurimbuka kw’igihugu.” Alaric ahagarariye intangiriro y’ukurimbuka kw’igihugu, kwabaye mu gihe nyacyo Constantine yashyiragaho itegeko rya mbere ryo ku cyumweru.

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

Smith akomeza yifashishije amagambo yo ku murongo wa munani, agaragaza impanda ya kabiri, hanyuma agakomeza ibisobanuro bye:

> “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.

> “Ubwami bw’Abaroma, nyuma ya Konstantino, bwagabanyijwemo ibice bitatu; bityo hakaba henshi havugwa ngo, ‘igice cya gatatu cy’abantu,’ n’ibindi, berekeza ku gice cya gatatu cy’ubwami cyari cyibasiwe n’icyorezo. Uku kugabanya ubwami bw’Abaroma kwabaye igihe cya urupfu rwa Konstantino, bugabanywa hagati y’abahungu be batatu, Konsitantiwo, Konstantino II, na Konsitansi. Konsitantiwo yigaruriye Uburasirazuba, ashyira icyicaro cye i Konstantinopoli, umurwa mukuru w’ubwami. Konstantino wa Kabiri yategekaga Britaniya, Gawuli, na Esipanye. Konsitansi yategekaga Ilirikumu, Afurika, n’Ubutaliyani. (Reba Sabine’s Ecclesiastical History, p. 155.) Kuri iki kintu kizwi neza mu mateka, Elliott, nk’uko y quoted na Albert Barnes mu bisobanuro bye kuri Ibyah. 12:4, aravuga ati: ‘Nibura incuro ebyiri, mbere y’uko ubwami bw’Abaroma bugabanywa burundu mo ibice bibiri, icy’Iburasirazuba n’icy’Iburengerazuba, habanje kubaho ukwigabanya k’ubwami mo ibice bitatu. Uwa mbere wabaye mu wa 311 nyuma ya Kristo, igihe bwagabanywaga hagati ya Konstantino, Lisiniyusi, na Maksimini; undi wabaye mu wa 337 nyuma ya Kristo, igihe Konstantino yapfaga, hagati ya Konsitansi na Konsitantiwo.’” 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.

Ikimenyetso cy’amateka cy’uko Roma yagabanyijwemo ibice bitatu, ndetse n’ibice bibiri bivugwa n’abanditsi b’amateka Smith asubiramo, ni byo bice bya Roma biranga ubumwe bw’impande eshatu bwa Roma ya Kijyambere, bugize imiterere igabanyijwemo kabiri, ihagarariye ihuriro ry’itorero na Leta. Igihe Smith akomeza, ahita agaragaza umuntu w’amateka ufitanye isano n’impanda ya kabiri.

> “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. . ..

> “Amateka agaragaza kuvuza kw’impanda ya kabiri uko bigaragara afitanye isano no gutera no kwigarurira Afurika, hanyuma n’u Butaliyani, byakozwe na Genseric w’inkazi. Intsinzi ze ahanini zari izo mu mazi; kandi ibikombe bye by’intambara byari “nk’aho umusozi munini waka umuriro ujugunywe mu nyanja.” Ni iyihe shusho yarushaho, cyangwa se n’iyo yasobanura neza bene ako kageni, ukugongana kw’amato y’intambara, n’isenyuka rusange ry’intambara ku nkombe z’inyanja? Mu gusobanura iyi mpanda, tugomba kureba ku bintu bimwe na bimwe bizagira aho bihuriye by’umwihariko n’isi y’ubucuruzi. Ikimenyetso cyakoreshejwe gisanzwe kituyobora gutegereza ihungabana n’imivurungano. Nta kindi uretse intambara ikaze yo mu mazi cyari gusohoza ubwo buhanuzi. Niba ukuvuza kw’impanda enye za mbere gufitanye isano n’ibyabaye bine bikomeye byagize uruhare mu kugwa kw’ingoma y’Abaroma, kandi impanda ya mbere ikerekeza ku byangiritse byatewe n’Abagoti bayobowe na Alaric, muri iyi bisanzwe bidusaba kureba ku gikorwa cyakurikiyeho cy’igitero cyahungabanyije ubutegetsi bw’Abaroma kandi kigafasha ugwa kwabwo. Igitero gikomeye cyakurikiyeho ni icy’“umubi Genseric w’inkazi,” ayoboye Abavandali. Ibihe by’ibikorwa bye byabaye mu myaka ya A.D. 428–468. Uwo mukuru ukomeye w’Abavandali yari afite icyicaro gikuru muri Afurika....”

> “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 byerekeye uruhare rukomeye uyu munyabigwi w’umushimusi wo ku nyanja yagize mu kugwa kwa Roma, Bwana Gibbon akoresha aya magambo afite uburemere: ‘Genseric, izina ryagombaga guhabwa umwanya ungana n’uwa Alaric na Attila mu kurimbuka kw’ingoma y’Abaroma.’” 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, igihe yasubiragamo amagambo y’umuhanga mu mateka Gibbon, wagaragaje ibimenyetso by’amateka by’amakondera atatu ya mbere, yagaragaje ko Genseric yari ikondera rya kabiri, hanyuma aravuga ko Genseric, “yari akwiriye gushyirwa ku rwego rumwe na Alaric na Attila.” Alaric ni we kondera rya mbere, Genseric irya kabiri, kandi Attila w’Umuhuni yari ikondera rya gatatu, rivugwa mu murongo wa cumi. Smith yagaragaje ko ikondera rya kabiri, rihagarariwe na Genseric, ryagereranyaga amateka yo mu “428-468.” Hanyuma Smith asubiramo umurongo wa cumi ugaragaza ikondera rya gatatu, maze akomeza inkuru ye:

> “In the interpretation and application of this passage, we are brought to the third important event which resulted in the subversion of the Roman empire. And in finding a historical fulfilment of this third trumpet, we shall be indebted to the Notes of Dr. Albert Barnes for a few extracts. In explaining this scripture, it is necessary, as this commentator says, ‘That there should be some chieftain or warrior who might be compared to a blazing meteor; whose course would be singularly brilliant; who would appear suddenly LIKE a blazing star, and then disappear like a star whose light was quenched in the waters.’— Notes on Revelation 8.

> “Mu gusobanura no gushyira mu bikorwa uyu murongo, tugejejwe ku gikorwa cya gatatu gikomeye cyatumye ubwami bw’Abaroma buhirikwa. Kandi mu gushaka isohora ry’amateka ry’iyi mpanda ya gatatu, tuzagira umwenda ku Nsobanuro za Dr. Albert Barnes kubera amagambo make twazikuyemo. Mu gusobanura iki cyanditswe, ni ngombwa, nk’uko uyu musobanuzi abivuga, ‘Ko hagomba kubaho umutware cyangwa umurwanyi ushobora kugereranywa n’inyenyeri yaka nk’umuriro; ko inzira ye yagombaga kuba iy’ubwiza budasanzwe; ko yagombaga kuboneka gitunguranye NK’inyenyeri yaka, maze akazimira nk’inyenyeri izimijwe n’amazi umucyo wayo.’— 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. . ..

> “Hano hishingiwe ko iyi mpanda ifitanye isano n’intambara z’isenyuka n’ibitero by’ubukana bya Attila byagabwe ku butegetsi bw’Abaroma, ibyo yayoboraga ayoboye imbaga nyamwinshi z’Abahuni be....”

> “‘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.

> “‘Kandi Izina ry’Inyenyeri ryitwa Umuravumba [rigaragaza ingaruka z’uburakari].’ Ayo magambo—afitanye isano ya bugufi kurushaho n’umurongo ubanziriza, nk’uko ndetse n’utumenyetso two kuruhuka mu busobanuro bwacu tubigaragaza—adusubiza akanya gato ku mico ya Atira, ku makuba yari nyirabayazana cyangwa igikoresho cyayo, no ku bwoba izina rye ryateraga.

> “‘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.

> “‘Kurandura burundu no guhanagura rwose,’ ni amagambo asobanura neza kurusha ayandi amakuba yateje.” Yiyitaga ati: “Ikiboko cy’Imana.” 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.

Amateka y’impanda ya gatatu, yashushanyijwe na Attila w’Umuhuni, yari umwaka wa 441 kugeza ku rupfu rwe mu mwaka wa 453. Hanyuma Smith asubiramo umurongo wa cumi na kabiri, ugaragaza impanda ya kane kandi ugasobanura umwami w’umunyabugome Odoacer, aho ikimenyetso kigizwe n’ibice bitatu cya Roma y’Iburengerazuba gishushanywa n’izuba, ukwezi n’inyenyeri. Ahuza ibyo bimenyetso bitatu n’ibimenyetso by’“izuba, ukwezi, n’inyenyeri—kuko nta gushidikanya ko hano bikoreshwa nk’ibimenyetso—bigaragara ko byerekana ibimurika bikomeye by’ubutegetsi bw’Abaroma,—abami babwo, abatware b’inteko, n’abakonsuli babwo. Musenyeri Newton avuga ko umwami wa nyuma wa Roma y’Iburengerazuba yari Romulus, wahimbwe mu buryo bwo kumunnyega Augustulus, cyangwa “Agusto mutoya.” Roma y’Iburengerazuba yaguye mu mwaka wa 476 Nyuma ya Kristo. Nyamara ariko, nubwo izuba rya Roma ryari ryazimye, ibimurika byaryo biri munsi yaryo byakomeje kumurika buhoro mu gihe inteko n’abakonsuli byakomezaga kubaho. Ariko nyuma y’ihindagurika ryinshi rya gisivili n’impinduka z’imibereho ya politiki, amaherezo, mu mwaka wa 566 Nyuma ya Kristo, imiterere yose y’ubutegetsi bwa kera yarahirikijwe, kandi Roma ubwayo imanurwa iva ku kuba umwamikazi w’isi yose ihinduka ubuduke bukennye butanga umusoro kuri Exarch w’i 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.

Aha dusanga ubundi buhamya bw’ugabanyuka kwa Roma mu byiciro bitatu, bubanziriza ubumwe bw’inyabutatu bwa Roma ya none. Muri Roma y’iburasirazuba n’umwami w’abami Konstantini, ugabanyuka mu byiciro bitatu kwagaragajwe n’abahungu be batatu, ariko muri Roma y’iburengerazuba kwari uburyo bwabo bw’ubutegetsi mu byiciro bitatu. Hanyuma Smith agaragaza ko izuba, ukwezi, n’inyenyeri bigereranya urutonde rwihariye Roma y’iburengerazuba yamanuwemo. Arangiza inkuru ye atangiza amahembe y’impanda atatu ya nyuma muri aya magambo akurikira.

> “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.

> “N’ubwo amakuba yatejwe ubwami n’ibitero bya mbere by’aba banyamahanga yari ateye ubwoba, ugereranyije yari yoroheje cyane ugereranije n’amakuba yagombaga gukurikiraho. Yari ameze nk’udutonyanga twa mbere tw’imvura mbere y’umwuzure wari ugiye kugwa bidatinze ku isi y’Abaroma. Impanda eshatu zari zisigaye zitwikiriwe n’igicu cy’amakuba, nk’uko bigaragazwa mu mirongo ikurikiraho.

> “‘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.’

> “‘UMURONGO WA 13. Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga mu ijwi rirenga ati: Ni ishyano, ni ishyano, ni ishyano ku batuye mu isi, kubera andi majwi y’impanda z’abamarayika batatu basigaye, bagiye kuvuza.’”

> “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.

> “Uyu mumarayika si umwe mu ruhererekane rw’abamarayika barindwi b’impanda, ahubwo ni uwuzanye gusa itangazo ko impanda eshatu zisigaye ari impanda z’amakuba, bitewe n’ibintu birushaho guteye ubwoba bizaba mu gihe cyo kuzivuga. Bityo rero impanda ikurikiraho, ari yo ya gatanu, ni yo kabuza ka mbere; impanda ya gatandatu ni yo kabuza ka kabiri; kandi iya karindwi, ari na yo ya nyuma muri uru ruhererekane rw’impanda ndwi, ni yo kabuza ka gatatu.” Uriah Smith, Daniel and Revelation, 493.

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

Tuzakomeza ku byago bitatu by’impanda mu ngingo ikurikira.

> “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.

> “Amakuba y’ishyano yagwiririye Roma y’ubwami, mu kugwa kwayo, yaravuzwe kugeza ku ya nyuma muri yo, kugeza ubwo Roma yasigaye itagifite umwami w’abami, cyangwa konsuli, cyangwa sena. ‘Munsi y’Aba-Exarike ba Ravenna, Roma yacishijwe bugufi igirwa urwego rwa kabiri.’ Icyiciro cya gatatu cy’izuba cyarakubiswe, n’icyiciro cya gatatu cy’ukwezi, n’icyiciro cya gatatu cy’inyenyeri. Umurongo w’abami b’Abakesari ntiwazimanye n’abami b’ubwami bw’Iburengerazuba. Mbere yo kugwa kwayo, Roma yari ifite gusa umugabane w’ububasha bw’ubwami. Konstantinopoli yari isangiye na yo ingoma y’isi. Kandi nta ba-Goti cyangwa ba-Vandali bategetse nk’abatware kuri uwo mujyi wari ugifite ubwami, umwami wawo, nyuma yo kwimurirwa bwa mbere intebe y’ubwami na Konsitantino, kenshi yashyiragaho umwami wa Roma nk’uwatoranyijwe na we kandi nk’intumwa imuhagarariye. Kandi iherezo rya Konstantinopoli ryari ryarabikiwe ibindi bihe, kandi ryatangajwe n’izindi mpanda. Ku byerekeye izuba, ukwezi, n’inyenyeri, kugeza icyo gihe, icyiciro cya gatatu gusa ni cyo cyari cyarakubiswe.”

> “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.

> “Amagambo asoza y’Impanda ya Kane agaragaza ugusubizwaho kw’Ubwami bw’Iburengerazuba mu gihe kizaza: ‘Ku bw’icyiciro cya gatatu cyayo ku manywa ntihabonesheje, n’ijoro na ryo biba bityo.’ Ku birebana n’ubutegetsi bwa gisivili, Roma yaje kugengwa na Ravenna, kandi Ubutaliyani bwahindutse intara yatsinzwe y’Ubwami bw’I Burasirazuba. Ariko, nk’uko bikwiriye kurushaho ku byerekeye ubundi buhanuzi, ukurwanirira ugusengwa kw’amashusho ni byo byabanje gushyira ububasha bw’umwuka n’ubw’igihe gito bya papa n’umwami w’abami mu makimbirane akomeye; kandi, ubwo Justinien yahaga papa ubutware bwose ku matorero, yashyizeho ikiganza cye cy’ubufasha mu guteza imbere ubutegetsi bw’ikirenga bwa papacy, bwaje nyuma kwiyitirira ubushobozi bwo kurema abami. Mu mwaka w’Umwami wacu wa 800, papa yahaye Charlemagne izina ry’Umwami w’Abami w’Abaroma.’—Keith. Iryo zina ryaje kongera kwimurirwa ku mwami w’u Bufaransa rijyanwa ku mwami w’u Budage. Kandi ku ngoma y’Umwami w’Abami François wa Kabiri, ndetse n’iyo ntekerezo y’impimbano yaje kwangwa burundu kandi iteka ryose, ku wa 6 Kanama 1806.” A. T. Jones, The Great Nations of Today, 54.

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