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

Bhuku ra Danieri - Nambari Imwe Handiredhi neSere

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

Kuburitsa Chiratidzo cheUprofita: Ongororo Yakazara yeHwamanda Nomwe dziri muna Zvakazarurwa

Author

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 akapiwa chiedza chikuru pamusoro pemakereke manomwe, zvisimbiso zvinomwe, nehwamanda nomwe mubhuku raZvakazarurwa. Akaisa zviratidzo zvouprofita izvozvo mukati mehwindimiri hwemasimba maviri anoparadza, hwechihedheni hwakateverwa nehweupapa. Haana kuona hunhu hwose hwouprofita hwezviratidzo izvozvo, asi zvaakaona ndizvo zvakagadza kunzwisisa kwehwaro hwenhoroondo yomukati nenhoroondo yokunze yechechi yaMwari kubva panguva yavaapostora kusvikira kumugumo wenyika. Nhoroondo yomukati yakamiririrwa nemakereke, uye nhoroondo yokunze yemakereke yakamiririrwa nezvisimbiso. Akaona kuti hwamanda dzaiva zviratidzo zvekutonga kwaMwari pamusoro peRoma, izvo zvaifananidzira kutonga kwaMwari pamusoro peRoma pakuguma kwenyika, kunyange zvazvo asina kuona kuti Roma pakuguma kwenyika yaiumbwa nemubatanidzwa une zvikamu zvitatu.

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.”

Ibhuku eyabhalwa ngu-Uriah Smith enesihloko esithi *Daniel and Revelation* iqukethe eminye imibono ephambukileyo, kodwa yachazwa nguDadewethu White ngokuthi, “isandla sikaNkulunkulu esisizayo.” Wabonisa ukuthi kufanele isatshalaliswe kanye ne-*The Great Controversy*, *Patriarchs and Prophets*, kanye ne-*The Desire of Ages*. Ukuvumelana kwakhe okuqinileyo akuzange kutsho ukuthi leli bhuku lalisezingeni elifanayo lokuphefumulelwa njengezincwadi zakhe, kodwa ukuthi leli bhuku laliqukethe “imfundiso enkulu,” futhi lalibe lomthwalo wokuletha “imiphefumulo eminingi eligugu 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.

Bhuku iri rinoshandisa fungwa yechiporofita yeMillerite, richiperekedzwa nepfungwa dzechiporofita dzakanga dzisati dzaonekwa pamberi pa22 Gumiguru 1844. Tichanongedzera kuzvikamu zviri mubhuku iri patinenge tichitsanangura kushandiswa katatu kweMatambudziko matatu.

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 akataura kuti “hwamanda nomwe inhoroondo yemitongo minomwe yakasarudzika uye inorema yakatumirwa panyika, kana paumambo hweRoma.” Hwamanda ina dzokutanga dzinomirira mitongo yakauyiswa pamusoro peRoma yechihedheni, uye hwamanda yechishanu neyechitanhatu dzaiva mitongo yaMwari yakauyiswa pamusoro peRoma yapapa, asi Miller angadai asina kuziva kuti hwamanda yechinomwe yaimirira mutongo waMwari pamusoro peRoma Yanhasi. Achitaura pamusoro pezvisimbiso zvinomwe nehwamanda nomwe zveZvakazarurwa, Uriah Smith akanyora kuti:

> “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.

> “Пасля таго як Ягня ўзяло кнігу, Яно адразу ж прыступае да адкрыцця пячатак; і ўвага апостала звяртаецца да тых сцэн, што адбываюцца пад кожнай пячаткай. Лік сем ужо быў адзначаны як той, што ў Пісанні абазначае паўнату і дасканаласць. Таму сем пячатак ахопліваюць увесь пэўны клас падзей, які працягваецца, магчыма, да часу Канстанціна; і меркаванне, нібы сем труб утвараюць іншую паслядоўнасць, што ідзе далей ад таго часу, не можа быць правільным. Трубы абазначаюць шэраг падзей, якія адбываюцца адначасова з падзеямі пячатак, але маюць зусім іншы характар. Труба — гэта сімвал вайны; таму трубы абазначаюць вялікія палітычныя ўзрушэнні, што павінны адбыцца сярод народаў у евангельскую эпоху. Пячаткі ж абазначаюць падзеі рэлігійнага характару і ўтрымліваюць гісторыю царквы ад пачатку хрысціянскай эры да прышэсця Хрыста”. 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:

Talumbeta ni ishara ya vita na msukosuko wa kisiasa. Akizungumzia mstari wa pili wa sura ya nane ya Ufunuo, Smith asema:

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

> “‘NDIMA 2. Ndipo ndinaona angelo asanu ndi awiri amene anaima pamaso pa Mulungu; ndipo anapatsidwa malipenga asanu ndi awiri.’”

> “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.

> “Vhesi iri rinotangisa nhevedzano itsva uye yakasarudzika yezviitiko. Muzvisimbiso takange tine nhoroondo yekereke munguva inonzi nguva yevhangeri. Muhwamanda nomwe, dzava kuunzwa zvino, tine zviitiko zvikuru zvezvematongerwo enyika nezvehondo zvaifanira kuitika mukati menguva imwe cheteyo.” 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.

Gorre rechinomwe rinovhurwa mundima nhanhatu dzekutanga dzechitsauko chechisere chaZvakazarurwa, uye mukumashure mekuvhurwa kwegorre rechinomwe, ngirozi nomwe dzine hwamanda nomwe dzinogadzirirwa kuridza.

> 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.

> Na alipokifungua muhuri wa saba, kukawa na kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama madhabahuni, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aulete pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapanda juu mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akautupa juu ya nchi; zikawa sauti, na ngurumo, na umeme, na tetemeko la nchi. Na wale malaika saba waliokuwa na zile baragumu saba wakajitayarisha kuzipiga. Ufunuo 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.

Pane u chisakaso cha maulosi chachilendo chomwe takhala tikuchizindikiritsa m’nkhani zam’mbuyomu, koma chimene sitinachifotokoze mwachindunji monga chochitika chake chapadera chaulosi. Chachilendacho n’chakuti zizindikiro zimene zimaimira ndandanda ya zizindikiro za m’njira m’mbiri ya maulosi, zonse zimasonkhanitsidwa pamodzi pa mapeto a mbiri imene zimaimira. Tasonyeza kuti mibadwo inayi ya Adventism ya Laodikaya imene ikuimiridwa ndi zonyansa zinayi za pa Ezekieli chaputala 8 inasonyeza zizindikiro zina zenizeni za m’njira; koma kuti chilichonse mwa izo, monga mayeso, chimabwerezedwanso m’mbiri ya kusindikizidwa kwa anthu zikwi zana limodzi makumi anayi ndi zinayi. Chachilendo chimenechi chikupezekanso m’malipenga asanu ndi awiri; pakuti ngakhale kuti amaimira ziweruzo zenizeni pa Roma yachikunja, ya upapa, ndi yamakono, onse amabweranso pamodzi pamene chiweruzo choyendetsera pa Roma yamakono chiyamba pa lamulo la Lamlungu limene layandikira kubwera.

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.

Tarumbeta nomwe dzine mazuva akatarwa adzakazadzikiswa kare, asiwo Hanzvadzi White anoisa vatumwa vanomwe vane tarumbeta nomwe muna Zvakazarurwa chitsauko 8, mukati menhoroondo yomutemo weSvondo uri kuuya nokukurumidza.

> “‘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.

> “‘ហើយ​កាល​ទ្រង់​បាន​បើក​ត្រា​ទី​ប្រាំ ខ្ញុំ​បាន​ឃើញ​នៅ​ក្រោម​អាសនៈ ព្រលឹង​នៃ​អស់​អ្នក​ដែល​ត្រូវ​បាន​សម្លាប់ ដោយ​ព្រោះ​ព្រះបន្ទូល​នៃ​ព្រះ និង​ដោយ​ព្រោះ​សក្ខីកម្ម​ដែល​ពួក​គេ​បាន​កាន់​ខ្ជាប់៖ ហើយ​ពួក​គេ​បាន​ស្រែក​ឡើង​ដោយ​សំឡេង​ខ្លាំង​ថា ឱ​ព្រះអម្ចាស់​ដ៏​បរិសុទ្ធ និង​ពិត​អើយ តើ​ដល់​កាល​ណា​ទៀត ទ្រង់​មិន​ទាន់​វិនិច្ឆ័យ ហើយ​សងសឹក​ឈាម​របស់​យើង​លើ​អស់​អ្នក​ដែល​អាស្រ័យ​នៅ​ផែនដី​នោះ? ហើយ​អាវ​ស​មួយៗ​ត្រូវ​បាន​ប្រទាន​ដល់​ពួក​គេ​គ្រប់​រូប [ពួក​គេ​ត្រូវ​បាន​ប្រកាស​ថា​បរិសុទ្ធ និង​វិសុទ្ធ] ហើយ​បាន​មាន​ព្រះបន្ទូល​ដល់​ពួក​គេ​ថា ពួក​គេ​គួរ​តែ​សម្រាក​បន្តិច​ទៀត រហូត​ដល់​ពួក​អ្នក​បម្រើ​រួម​របស់​ពួក​គេ និង​បង​ប្អូន​របស់​ពួក​គេ ដែល​នឹង​ត្រូវ​សម្លាប់​ដូច​ជា​ពួក​គេ​ផង​នោះ បាន​ពេញ​ចំនួន​សិន’ [វិវរណៈ ៦:៩–១១]។ នៅ​ទី​នេះ មាន​ទិដ្ឋភាព​នានា​ត្រូវ​បាន​បង្ហាញ​ដល់​យ៉ូហាន ដែល​មិន​មែន​ជា​ការ​ពិត​នៅ​ពេល​នោះ​ទេ ប៉ុន្តែ​ជា​អ្វី​ដែល​នឹង​កើត​មាន​នៅ​ក្នុង​អំឡុង​ពេល​មួយ​នៅ​អនាគត។”

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

> “Chivumbulutso 8:1–4 chagwetshedwa.” Manuscript Releases, voliyumu 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 ndime yabanje, Mushiki wa White ashyira ikiganiro n’isohozwa ry’ikimenyetso cya gatanu ku gihe abamarayika barindwi bari hafi kuvuza mu gice cya munani, ariko kandi ashyira iyo shusho nyine 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.

> “ටෝරා මුද්‍රාව විවර කළ කල, දර්ශනය තුළ යොහන් ප්‍රකාශකයා දෙවියන්වහන්සේගේ වචනයත් යේසුස් ක්‍රිස්තුස්වහන්සේගේ සාක්ෂියත් හේතුවෙන් මරනු ලැබූ සමූහය පූජාසනය යටතේ දැක්කේය. මෙයින් අනතුරුව, බබිලෝනියෙන් කැඳවා පිටතට ගනු ලබන විශ්වාසවන්තත් සත්‍යවන්තත් අය පිළිබඳව එළිදරව් 18 වන පරිච්ඡේදයේ විස්තර කර ඇති දර්ශන පැමිණියහ. [එළිදරව් 18:1–5, උපුටා දක්වා ඇත.]” Manuscript Releases, වෙළුම 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.

Maburumbete manomwe anomiririra kutonga kwaMwari munhoroondo yeRoma yechihedheni, yeupapa, neyeRoma yemazuva ano, asiwo anomiriridzwawo munhoroondo yaGunyana 11, 2001, uye nenzwi rechipiri remurayiro weSvondo uri kuuya nokukurumidza. Mushure mokutaura pamusoro pendima nhanhatu dzokutanga dzechitsauko 8 chaZvakazarurwa, Uriah Smith anotanga kuratidza kuzadzikiswa kwenhoroondo kwemaburumbete mana okutanga.

> “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.

> “Nyaya ya matarumbeta manomwe yatorwazve pano, uye inobata chasara chechitsauko chino chose pamwe nechitsauko 9 chose. Ngirozi nomwe dzinozvigadzirira kuridza. Kuridza kwadzo kunouya sechinowedzera kuuprofita hwaDanieri 2 na7, kuchitanga nekuputsanurwa kwehumambo hwekare hweRoma kuva zvikamu zvaro gumi, izvo, mumatarumbeta mana okutanga, zvatinopiwa tsananguro yazvo.” 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 uchaza ukuthi amacilongo amane okuqala ayeyizahlulelo zikaNkulunkulu phezu kweRoma yobuhedeni. Ucaphuna ivesi lesikhombisa eliveza 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.

> “Hukumu ya kwanza iliyoleta pigo zito na kuu iliyoiangukia Roma ya Magharibi katika mkondo wake wa kushuka, ilikuwa vita dhidi ya Wagothi chini ya Alaric, ambaye alifungua njia kwa uvamizi wa baadaye. Kifo cha Theodosius, mfalme wa Warumi, kilitokea mwezi Januari, 395, na kabla ya mwisho wa majira ya baridi Wagothi chini ya Alaric walikuwa wamechukua silaha dhidi ya himaya.”

> “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.

> “Kupindira kwekutanga kwakaitwa pasi paAlaric kwakaparadza Thrace, Macedonia, Attica, nePeloponnesus, asi hakuna kusvika kuguta reRoma. Pakupindira kwake kwechipiri, zvisinei, mukuru wevaGoth akayambuka maAlps nemaApennines, akasvika pamberi pemasvingo e‘guta risingaperi,’ iro rakakurumidza kuwira sechinhu chakapambwa nehasha dzemadzinza evatorwa.

> “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.

> “Ukubethwa kwecilongo lokuqala kubekwe ngasekupheleni kwekhulu lesine kuya phambili, futhi kubhekisela kulezi zihlaselelo ezacekela phansi umbuso wamaRoma 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.

Smith anozivisa Alaric sechiratidzo chekutonga kwaMwari pamusoro peRoma yechihedheni inomiririrwa nerwiyo rwekutanga. Rimwe nerimwe remarwiyo iwayo rine munhu wenhoroondo anomiririra ruyo rwacho; Alaric anomiririra kusvika kwerwiyo rwekutanga kubva kumagumo ezana remakore rechina. Miller aisagona kunge akaona kuti ruyo urwu rwakaunzwa pamusoro peRoma nekuda kwekusimbiswa kweSvondo, nokuti Miller aichengeta Svondo. Smithwo akapotsa kuona chokwadi ichi, asi Smith akaziva kuti mutemo wokutanga wakamanikidzirwa weSvondo wakagadzwa naConstantine mugore ra321. Mutemo wechiporofita unowanzobatanidzwa nekusimbiswa kweSvondo unogara wakafanana, nokuti Mwari haamboshanduki, uye mutemo iwoyo ndewekuti “kutsauka kwenyika kunoteverwa nokuparara kwenyika.” Alaric anomiririra kutanga kokuparara kwenyika, kwakavamba munguva iyoyo chaiyo iyo Constantine akapa mutemo wokutanga weSvondo.

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

Smiṱh u bvela phanḓa nga u redza ndimana ya vhuṱahe, ine ya ṱalusa ṱhambulo ya vhuvhili, a dovha a bvela phanḓa na nyanḓadzelo yawe:

> “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.

> “Impire yokuRoma, emva kwaKonstantino, yakahlulwa yaba ziinxalenye ezintathu; yaye ngenxa yoko kubakho loo mazwi aphindaphindwayo athi, ‘isahlulo sesithathu sabantu,’ njalo njalo, ebhekisa kweso sahlulo sesithathu sobukumkani esasiphantsi kwesibetho. Olu lwahlulo lobukumkani bamaRoma lwenziwa ekufeni kukaKonstantino, phakathi koonyana bakhe abathathu, uConstantius, uConstantine II, noConstans. UConstantius wayelawula iMpuma, waza wamisa indawo yakhe yokuhlala eConstantinople, ikomkhulu lobukumkani. UConstantine Wesibini wayephethe iBritane, iGaul, neSpeyin. UConstans wayephethe i-Illyricum, iAfrika, neItali. (Bona iSabine’s Ecclesiastical History, iphe. 155.) Ngale nyaniso yembali eyaziwayo kakuhle, uElliott, njengoko ecatshulwe nguAlbert Barnes, kwiingcaciso zakhe ngoRev.12:4, uthi: ‘Ubuncinane kabini, ngaphambi kokuba impire yamaRoma yahlulwe ngokusisigxina yaba ngamacandelo amabini, iMpuma neNtshona, kwakukho ukwahlulwa kobukumkani kube ziinxalenye ezintathu. Okwokuqala kwenzeka ngowama-A.D. 311, xa yahlulwa phakathi kukaKonstantino, uLicinius, noMaximin; okwesibini, ngowama-A.D. 337, ekufeni kukaKonstantino, [phakathi kuka] Constans 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.

Chinhu chenhoroondo chokuti Roma yakakamurwa kuita zvikamu zvitatu, uyewo zvikamu zviviri zvinotaurwa navanyori venhoroondo vanotaurwa naSmith, ndizvo zvinhu zveRoma zvinoratidza kubatana kwakapetwa katatu kweRoma Yemazuva Ano, kunoumba chimiro chakakamurwa kuita zviviri, zvichimiririra kusanganiswa kwechechi nehurumende. Smith paanoramba achienderera mberi, anobva azivisa munhu wenhoroondo ane chekuita nehwamanda yechipiri.

> “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. . ..

> “Yau nhoroondo inoratidza kuridzwa kwehwamanda yechipiri zviri pachena ine chekuita nokupinda nechisimba nokukunda Afurika, uye pashure Italy, kwakaitwa naGenseric aityisa. Kukunda kwake kwaiva, kazhinji, KWEPAMUGUNGA; uye kukunda kwake kwaiva “sokunge gomo guru raibvira nomoto, rikakandirwa mugungwa.” Mufananidzo upi ungatsanangura zviri nani, kana kunyange zvakaenzana, kusangana kwezvikepe zvehondo, pamwe nokuparadzwa kukuru kwehondo pamhenderekedzo dzegungwa? Mukutsanangura hwamanda iyi, tinofanira kutsvaka zvimwe zviitiko zvichava nezvazvinonyanya kubata nyika yezvokutengeserana. Chiratidzo chinoshandiswa pano chinotitungamirira zvakasikwa kutarisira kuvhiringidzika nokusagadzikana. Hapana chimwe kunze kwehondo yakaomarara yemugungwa chaizadzisa chiporofita ichi. Kana kuridzwa kwehwamanda ina dzokutanga kuchireva zviitiko zvina zvakakurumbira zvakabatsira pakudonha kwehumambo hweRoma, uye hwamanda yokutanga ichireva kuparadza kwakaitwa nevaGoth pasi paAlaric, ipapo pano tinotarisira nenzira yomuzvarirwo chiito chinotevera chokupinda nechisimba chakazunungusa simba reRoma uye chakakonzera kudonha kwaro. Kupinda kukuru kwakatevera kwaiva uko kwa“Genseric aityisa,” ari pamberi pevaVandal. Basa rake rehondo rakaitika mukati memakore A.D. 428–468. Mutungamiri mukuru uyu wevaVandal akanga ane muzinda wake mukuru muAfurika....”

> “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 lendima eqakathekileyo eyadlalwa yileli qili lesibindi ekubhujisweni kweRoma, uMnu. Gibbon usebenzisa amazwi la aqakathekileyo: ‘UGenseric, ibizo elithi, ekubhujisweni kombuso wamaRoma, lifanele isikhundla esilinganayo lamabizo ka-Alaric lo-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, paainonokora munyori wenhoroondo Gibbon, uyo akaratidza zviratidzo zvenhoroondo zvembiri dzekutanga dzehwamanda, akaratidza kuti Genseric ndiye hwamanda yechipiri, ndokuzoti Genseric, “aikodzera chinzvimbo chakaenzana naAlaric naAttila.” Alaric ndiye hwamanda yokutanga, Genseric yechipiri, uye Attila muHun ndiye hwamanda yechitatu, inotaurwa mundima yegumi. Smith akataura kuti hwamanda yechipiri, inomiririrwa naGenseric, yaimiririra nhoroondo ya“428-468.” Zvino Smith anonokora ndima yegumi, iyo inoratidza hwamanda yechitatu, uye anoenderera mberi nerondedzero yake:

> “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.

> “Mukududzirwa nokushandiswa kwechitsauko ichi, tinosvitswa pachiitiko chechitatu chinokosha chakaguma nokupidigurwa kwehumambo hweRoma. Uye pakuwana kuzadzikiswa kwenhoroondo kwehwamanda yechitatu iyi, tichava nechikwereti kuZvinyorwa zvaDr. Albert Barnes nokuda kwezvinyorwa zvishoma. Mukutsanangura Rugwaro urwu, zvinodikanwa, sezvinotaura mutsinhiri uyu, ‘Kuti pave nomutungamiri kana murwi angafananidzwa nenyeredzi inopfuta somurazvo; ane nzira yaizova inopenya zvikuru zvisingawanzoitiki; aizongoonekwa pakarepo SENYEREDZI inopfuta, uye ipapo onyura sezvinoita nyeredzi iyo chiedza chayo chadzimwa mumvura.’— 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. . ..

> “Pano panofungidzirwa kuti hwamanda iyi inoreva hondo dzekuparadza nokupinda nechisimba kwakaipisisa kwaAttila achirwisa simba reRoma, kwaakatungamirira ari pamberi pemapoka ake evaHuns....”

> “‘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.

> “‘Uye Igama leNkwenkwezi libizwa ngokuba nguMhlonyane [libonisa imiphumo ekrakra].’ La mazwi—anxulumene ngokusondele ngakumbi nevesi elandulelayo, njengoko kwanophawu lokubhala olusetyenziswe kuhlelo lwethu lubonisa—asibuyisela okwethutyana kwisimo sika-Attila, kwintlungu awayengumbangeli wayo okanye isixhobo sayo, nakuloyiko olwavuselelwa ligama 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.

> “‘Kuparadzwa zvachose nokubviswa chose,’ ndiwo mazwi anonyatsoratidza zvakanakisisa matambudziko aakakonzera.” Akazvidaidza kuti, “Chikwapuro chaMwari.” 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.

Nhoroondo yehwamanda yechitatu, inomiririrwa naAttila muHun, yakatanga mugore ra441, kusvika parufu rwake mugore ra453. Smith anobva atora mashoko evhesi regumi nembiri, rinoratidza hwamanda yechina uye rinotsanangura mambo webarbarian Odoacer, apo chiratidzo chine zvikamu zvitatu cheRoma yeKumadokero chinomiririrwa nezuva, nemwedzi, nenyeredzi. Anozivisa zviratidzo zvitatu izvi sezviratidzo zve“zuva, mwedzi, nenyeredzi—nokuti pasina kupokana ndizvo zviri kushandiswa pano sezviratidzo—zvinoreva pachena zviedza zvikuru zvehurumende yeRoma,—madzimambo ayo, maseneta ayo, nevakuru vemaconsul. Bhishopi Newton anocherechedza kuti mambo wokupedzisira weRoma yeKumadokero akanga ari Romulus, uyo mukunyomba aidanwa kuti Augustulus, kana kuti “Augustus muduku.” Roma yeKumadokero yakawa muna A.D. 476. Asi zvakadaro, kunyange zvazvo zuva reRoma rakanga radzimwa, zviedza zvaro zviri pasi paro zvakanga zvichiri kupenya zvishoma apo senate nemaconsul zvakanga zvichiri kuenderera mberi. Asi pashure pokudzokera shure kwakawanda munyaya dzehurumende nokushanduka-shanduka kwemhanza yezvematongerwo enyika, pakupedzisira, muna A.D. 566, chimiro chose chehurumende yekare chakapidigurwa, uye Roma pachayo yakaderedzwa kubva pakuva mambokadzi wenyika yose ikava duchy murombo yaibhadhara mutero kuExarch weRavenna.” 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.

Pano tinowana chimwe chipupuriro chokukamurwa kweRoma muzvikamu zvitatu, izvo zvinofananidzira kubatana kwemazuva ano kweRoma muzvikamu zvitatu. NeRoma yokumabvazuva namambo Constantine, kukamurwa uku kwezvikamu zvitatu kwakafananidzirwa nevanakomana vake vatatu; asi neRoma yokumadokero kwakava muchimiro chavo chehurumende chezvikamu zvitatu. Smith anobva azivisa kuti zuva, mwedzi, nenyeredzi zvinomirira urongwa chaihwo hwakatevedzwa pakudzikiswa kweRoma yokumadokero. Anopedzisa rondedzero yake nesumo inotevera yehwamanda nhatu dzokupedzisira.

> “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.

> “Le hoja likoluoa tse ileng tsa tleloa ’muso ke litlhaselo tsa pele tsa basele bana li ne li tšosa hakaakang, li ne li le bobebe ha li bapisoa le likoluoa tse neng li tla latela. E ne e le joaloka marotholi a pele a pula pele ho moroallo o neng o tla tloha o oela holim’a lefatše la Roma. Literompeta tse tharo tse setseng li aparetsoe ke leru la bomalimabe, joalokaha ho bontšitsoe litemaneng tse latelang.

> “‘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.’

> “‘NDIMA 13. Uye ndakatarira, ndikanzwa mutumwa achibhururuka pakati pedenga, achitaura nenzwi guru achiti, Nhamo, nhamo, nhamo, kune vagere panyika, nokuda kwamamwe manzwi ehwamanda avatatu vatumwa, vachiri kuzoridza.’”

> “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.

> “Ngirozi iyi haisi imwe yedzakatevedzana dzengirozi nomwe dzehwamanda, asi ingori imwe inozivisa kuti hwamanda nhatu dzasara ihwamanda dzenhamo, nokuda kwezviitiko zvinotyisa zvikuru zvichaitika padzinoridzwa. Naizvozvo inotevera, kana kuti hwamanda yechishanu, ndiyo nhamo yokutanga; hwamanda yechitanhatu, nhamo yechipiri; uye yechinomwe, yokupedzisira mudzakatevedzana idzi dzehwamanda nomwe, ndiyo nhamo yechitatu.” Uriah Smith, Daniel and Revelation, 493.

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

Tichaenderera mberi nenhamo nhatu dzemabhosvo muchinyorwa chinotevera.

> “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.

> “Matenda aakulu a Roma wa ufumu, pa kugwa kwake, analoseredwa mpaka omaliza ake enieni, kufikira Roma inasiyidwa yopanda mfumu ya ufumu, kazembe wa boma, ngakhale nyumba ya aphungu. ‘Pansi pa Aekisaki a ku Ravenna, Roma inatsitsidwa kufika pa udindo wachiwiri.’ Gawo lachitatu la dzuwa linakanthidwa, ndi gawo lachitatu la mwezi, ndi gawo lachitatu la nyenyezi. Mzera wa Akaisara sunatheretu pamodzi ndi mafumu a ufumu a Kumadzulo. Roma, isanagwe, inali ndi gawo lokha la mphamvu ya ufumu. Konstantinopulo inagawana nayo ufumu wa dziko lapansi. Ndipo ngakhale Agoti kapena Avandalo sanachite ufumu pa mzinda uwo umene unali ukadali wa ufumu, umene mfumu yake, pambuyo pa kusamutsa koyamba kwa mpando wa ufumu kochitidwa ndi Konstantine, nthawi zambiri inkaika mfumu ya Roma kukhala wosankhidwa wake ndi m’malo mwake. Ndipo tsoka la Konstantinopulo linasungidwa kufikira mibadwo ina, ndipo linalengezedwa ndi malipenga ena. Pa dzuwa, pa mwezi, ndi pa nyenyezi, panali panakanthidwa kokha gawo lachitatu.”

> “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.

> “Maneno ya kumalizia ya Baragumu la Nne yanaashiria kurejeshwa kwa Dola ya Magharibi wakati ujao: ‘Mchana haukuangaza kwa sehemu ya tatu yake, na usiku vivyo hivyo.’ Kwa habari ya mamlaka ya kiraia, Rumi ikawa chini ya Ravenna, na Italia ilikuwa jimbo lililoshindwa la Dola ya Mashariki. Lakini, kwa kuwa jambo hili linafaa zaidi kuhusishwa na unabii mwingine, utetezi wa ibada ya sanamu ndio uliosababisha kwanza mamlaka za kiroho na za kisiasa za papa na za mfalme kuingia katika mgongano mkali; na, kwa kumpa papa mamlaka yote juu ya makanisa, Justiniani aliweka mkono wake wa msaada katika kukuza ukuu wa upapa, ambao baadaye ulijitwalia uwezo wa kuwaweka wafalme madarakani. Katika mwaka wa Bwana wetu 800, papa alimpa Charlemagne cheo cha Mfalme wa Warumi.” —Keith. Cheo hicho kilihamishwa tena kutoka kwa mfalme wa Ufaransa kwenda kwa mfalme wa Ujerumani. Na kwa Mfalme Francis wa Pili hata hadithi hii ya kubuniwa ilikataliwa hatimaye na milele, Agosti 6, 1806.” A. T. Jones, Mataifa Makuu ya Leo, 54.

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