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

Kitabu cha Danieli - Nambari Mia Moja na Nane

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

Kufunua Uashiriaji wa Kinabii: Uchambuzi wa Kina wa Tarumbeta Saba katika Ufunuo

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 alipewa nuru kuu juu ya makanisa saba, mihuri saba na tarumbeta saba katika kitabu cha Ufunuo. Aliweka alama hizo za kinabii ndani ya mfumo wa nguvu mbili za uharibifu: upagani ukifuatiwa na upapa. Hakuona kila sifa ya kinabii ya alama hizo, lakini alichoona kiliweka ufahamu wa msingi wa historia ya ndani na historia ya nje ya kanisa la Mungu kuanzia nyakati za mitume hadi mwisho wa dunia. Historia ya ndani iliwakilishwa na makanisa, na historia ya nje ya makanisa iliwakilishwa na mihuri. Aliona kwamba tarumbeta zilikuwa alama za hukumu ya Mungu juu ya Roma, zilizokuwa kielelezo cha hukumu ya Mungu juu ya Roma mwishoni mwa dunia, ingawa hakuona kwamba Roma ya mwisho wa dunia ilikuwa imeundwa na muungano wa sehemu tatu.

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.”

Kitabu kilichoandikwa na Uriah Smith kinachoitwa Daniel and Revelation, kina baadhi ya mawazo yenye makosa, lakini kilitambuliwa na Dada White kama, "mkono wa msaada wa Mungu." Alitambua kwamba kinapaswa kusambazwa pamoja na The Great Controversy, Patriarchs and Prophets, na The Desire of Ages. Uungaji mkono wake thabiti haukumaanisha kwamba kitabu hicho kilikuwa katika kiwango sawa cha uvuvio kama vitabu vyake, bali kwamba kitabu hicho kilikuwa na "mafundisho makuu," na kimekuwa kikihusika katika "kuwaleta roho nyingi za thamani katika maarifa ya kweli."

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.

Kitabu hiki kinatumia mantiki ya kinabii ya Wamileraiti, pamoja na dhana za unabii ambazo hazikuonekana kabla ya tarehe 22 Oktoba 1844. Tutarejelea vifungu katika kitabu hiki tunapowasilisha matumizi ya mara tatu ya Ole tatu.

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 alisema kwamba “tarumbeta saba ni historia ya hukumu saba za kipekee na nzito zilizotumwa juu ya dunia, au ufalme wa Kirumi.” Tarumbeta nne za kwanza zinawakilisha hukumu zilizoletewa Roma ya kipagani, na tarumbeta ya tano na ya sita zilikuwa hukumu za Mungu zilizoletewa Roma ya kipapa, lakini Miller hakutambua kwamba tarumbeta ya saba iliwakilisha hukumu ya Mungu juu ya Roma ya Kisasa. Akizungumzia mihuri saba na tarumbeta saba za Ufunuo, Uriah Smith aliandika:

> “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.

> Baada ya kuchukua kitabu, Mwanakondoo anaanza mara moja kufungua mihuri; na umakini wa mtume unaelekezwa kwenye matukio yanayojiri chini ya kila muhuri. Namba saba tayari imetambuliwa katika Maandiko kuwa inaashiria utimilifu na ukamilifu. Kwa hiyo, wazo kwamba mihuri saba inajumuisha yote ya aina fulani ya matukio, ikiendelea labda hadi wakati wa Konstantino, na kwamba tarumbeta saba zinawakilisha mfululizo mwingine kuanzia wakati huo kuendelea mbele, haliwezi kuwa sahihi. Tarumbeta zinaashiria mfululizo wa matukio yanayojiri kwa wakati mmoja na matukio ya mihuri, lakini ya tabia tofauti kabisa. Tarumbeta ni ishara ya vita; kwa hiyo tarumbeta zinaashiria misukosuko mikubwa ya kisiasa itakayojitokeza miongoni mwa mataifa katika enzi ya injili. Mihuri inaashiria matukio ya tabia ya kidini, na inajumuisha historia ya kanisa kuanzia mwanzo wa enzi ya Kikristo hadi kuja kwa Kristo. Uriah Smith, Danieli na Ufunuo, 431.

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

Tarumbeta ni ishara ya vita na machafuko ya kisiasa. Kuhusu aya ya pili ya sura ya nane ya Ufunuo, Smith anasema:

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

> 'AYA YA 2. Nikaona malaika saba waliosimama mbele za Mungu; nao walipewa tarumbeta saba.'

> “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.

> "Aya hii inatambulisha mfululizo mpya na tofauti wa matukio. Katika mihuri tumepata historia ya kanisa katika kile kinachoitwa enzi ya Injili. Katika tarumbeta saba, zinazoletwa sasa, tunapata matukio makuu ya kisiasa na ya kivita ambayo yalitazamiwa kutokea katika kipindi hicho hicho." Uriah Smith, Danieli na Ufunuo, 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.

Muhuri wa saba unafunguliwa katika aya sita za kwanza za sura ya nane ya Ufunuo, na katika muktadha wa kufunguliwa kwa muhuri wa saba, malaika saba wenye tarumbeta saba wako tayari kupiga.

> 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 alipofungua muhuri wa saba, kukawa kimya mbinguni kama nusu saa. Nami nikaona malaika saba waliosimama mbele za Mungu; nao wakapewa tarumbeta saba. Na malaika mwingine akaja, akasimama penye madhabahu, akiwa na chetezo cha dhahabu; akapewa uvumba mwingi, ili autoe pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa uvumba, ulioandamana na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Kisha yule malaika akakitwaa chetezo, akakijaza moto wa madhabahuni, akautupa duniani; kukawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Na wale malaika saba waliokuwa na zile tarumbeta saba wakajitayarisha kupiga tarumbeta. 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.

Kuna mkengeuko wa kinabii ambao tumekuwa tukiutambua katika makala zilizopita, lakini ambao bado hatujauzungumzia mahsusi kama dhihirisho lake la kinabii. Mkengeuko huo ni kwamba ishara zinazowakilisha mfululizo wa alama za njia katika historia ya kinabii, zote huletwa pamoja katika hitimisho la historia ile ambayo zinaiwakilisha. Tumeonyesha kwamba vizazi vinne vya Uadventista wa Laodikia vinavyowakilishwa na machukizo manne ya Ezekieli sura ya nane vilionyesha alama maalum za njia, lakini kwamba kila kimoja chao, kama jaribu, hurudiwa katika historia ya kutiwa muhuri kwa wale mia arobaini na nne elfu. Mkengeuko huu pia unapatikana katika tarumbeta saba, kwa maana, ijapokuwa zinawakilisha hukumu mahsusi juu ya Roma ya kipagani, ya kipapa na ya kisasa, zote hukusanyika tena wakati hukumu ya utekelezaji dhidi ya Roma ya kisasa inaanza katika sheria ya Jumapili inayokaribia.

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 saba zina tarehe maalum zilipotimia zamani, lakini Dada White pia anawaweka malaika saba wenye tarumbeta saba katika Ufunuo sura ya nane, katika historia ya sheria ya Jumapili inayokuja hivi karibuni.

> “‘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.

> 'Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu nafsi za wale waliouawa kwa ajili ya neno la Mungu, na kwa ushuhuda waliokuwa nao; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu wala kulipiza kisasi cha damu yetu juu ya wale wanaoishi duniani? Na mavazi meupe yakapewa kila mmoja wao [Walitangazwa kuwa safi na watakatifu]; nao wakaambiwa kwamba wapumzike bado kwa kitambo kidogo, hadi pia watumishi wenzao na ndugu zao, ambao wangekatiliwa uhai kama wao, watakapotimia' [Ufunuo 6:9-11]. Hapa kulikuwa na matukio yaliyoonyeshwa kwa Yohana ambayo hayakuwa halisi, bali yale ambayo yangekuwepo katika kipindi cha wakati ujao.

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

> "Ufunuo 8:1-4 imenukuliwa." Manuscript Releases, juzuu ya 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.

Katika kifungu kilichotangulia Dada White anayahusisha mazungumzo na utimilifu wa muhuri wa tano na kipindi ambacho malaika saba wako karibu kupiga tarumbeta katika sura ya nane, lakini pia anaweka uwakilishi huo huo katika historia ya sauti mbili za Ufunuo sura ya kumi na nane.

> “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.

> Wakati muhuri wa tano ulipofunguliwa, Yohana aliyepokea Ufunuo katika maono aliona chini ya madhabahu kundi la waliouawa kwa ajili ya Neno la Mungu na ushuhuda wa Yesu Kristo. Baada ya hayo, yakaja matukio yaliyoelezwa katika sura ya kumi na nane ya Ufunuo, wakati wale waaminifu na wa kweli wanapoitwa kutoka Babeli. [Ufunuo 18:1-5, imenukuliwa.] Manuscript Releases, juzuu ya 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.

Tarumbeta saba zinawakilisha hukumu ya Mungu katika historia ya Roma ya kipagani, ya kipapa na ya kisasa, lakini pia zinawakilishwa katika historia ya Septemba 11, 2001, na sauti ya pili ya sheria ya Jumapili itakayokuja hivi karibuni. Baada ya kushughulikia mistari sita ya kwanza ya Ufunuo sura ya nane, Uriah Smith anaanza kuwasilisha utimizo wa kihistoria wa tarumbeta nne za kwanza.

> “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.

> "Mada ya tarumbeta saba inarejelewa hapa, na inachukua sehemu iliyobaki ya sura hii na yote ya sura ya 9. Malaika saba wanajiandaa kupiga tarumbeta. Mapigo yao yanakuja kama ukamilisho wa unabii wa Danieli 2 na 7, yakianzia na kusambaratika kwa dola ya Roma ya kale katika migawanyiko yake kumi, ambayo, katika tarumbeta nne za kwanza, tuna maelezo yao." Uriah Smith, Danieli na Ufunuo, 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 anabainisha kwamba tarumbeta nne za kwanza zilikuwa hukumu za Mungu dhidi ya Roma ya kipagani. Ananukuu aya ya saba inayobainisha sifa za kinabii za tarumbeta ya kwanza, kisha anabainisha kutimia kwake kihistoria.

> “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.

> Pigo la kwanza kali na zito lililoikumba Roma ya Magharibi katika kuporomoka kwake, lilikuwa ni vita na Wagothi chini ya Alaric, ambaye alifungua njia kwa uvamizi wa baadaye. Kifo cha Theodosius, Kaisari wa Roma, kilitokea Januari mwaka 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.

> Uvamizi wa kwanza chini ya Alaric uliharibu Thrace, Makedonia, Atika na Peloponisi, lakini haukufikia mji wa Roma. Hata hivyo, katika uvamizi wake wa pili, kiongozi Mgothi alivuka Milima ya Alpi na Apenini na akaonekana mbele ya kuta za ‘mji wa milele,’ ambao muda si mrefu uliangukia kuwa mawindo ya ghadhabu ya wavamizi wa kishenzi.

> “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.

> "Mlio wa tarumbeta ya kwanza unawekwa wakati wa takriban mwisho wa karne ya nne na kuendelea, na unahusu mashambulizi haya ya uharibifu mkubwa dhidi ya Dola la Roma chini ya Wagothi." Uriah Smith, Danieli na Ufunuo, 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 anamtambua Alaric kuwa ishara ya hukumu ya Mungu juu ya Roma ya kipagani, inayowakilishwa na tarumbeta ya kwanza. Kila mojawapo ya tarumbeta hizo ina mhusika wa kihistoria anayeiwakilisha; Alaric anawakilisha ujio wa tarumbeta ya kwanza tangu mwishoni mwa karne ya nne. Miller asingeweza kuona kwamba tarumbeta hii ililetwa juu ya Roma kwa sababu ya utekelezaji wa sheria ya Jumapili, kwa kuwa Miller alikuwa mshika Jumapili. Smith pia alikosa kutambua jambo hili, lakini alitambua kwamba sheria ya kwanza ya Jumapili iliyolazimishwa iliwekwa na Konstantino mnamo mwaka 321. Kanuni ya jumla ya kinabii inayohusishwa na utekelezaji wa Jumapili huwa ile ile daima, kwa kuwa Mungu habadiliki, na kanuni hiyo ni kwamba "uasi wa kitaifa hufuatiwa na uharibifu wa kitaifa". Alaric anawakilisha mwanzo wa uharibifu wa kitaifa ulioanza katika kipindi kilekile ambacho Konstantino alipitisha sheria ya kwanza ya Jumapili.

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

Smith anaendelea kwa kunukuu aya ya nane, ambayo inabainisha tarumbeta ya pili, kisha anaendelea na ufafanuzi wake:

> “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.

> Dola ya Kirumi, baada ya Konstantino, liligawanywa katika sehemu tatu; na hivyo kauli ile itumiwayo mara kwa mara, ‘sehemu ya tatu ya watu,’ nk., kwa kuashiria sehemu ya tatu ya dola ambayo ilikuwa chini ya mapigo. Mgawanyo huu wa ufalme wa Kirumi ulifanywa alipofariki Konstantino, miongoni mwa wanawe watatu, Constantius, Konstantino wa Pili, na Constans. Constantius alimiliki Mashariki, na akaweka makazi yake Konstantinopoli, mji mkuu wa dola. Konstantino wa Pili alishikilia Britania, Galia, na Hispania. Constans alishikilia Iliriki, Afrika, na Italia. (Tazama Sabine's Ecclesiastical History, uk. 155.) Kuhusu ukweli huu wa kihistoria unaojulikana vyema, Elliott, kama alivyonukuliwa na Albert Barnes, katika maelezo yake juu ya Ufu.12:4, asema: ‘Mara mbili, angalau, kabla ya Dola ya Kirumi kugawanywa kwa kudumu katika sehemu mbili, ya Mashariki na ya Magharibi, kulikuwa na mgawanyiko wa sehemu tatu wa dola hiyo. Wa kwanza ulitokea B.K. 311, ilipogawanywa kati ya Konstantino, Licinius, na Maximin; mwingine, B.K. 337, baada ya kifo cha Konstantino, Constans na 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.

Jambo la kihistoria la Roma kugawanywa katika sehemu tatu, na pia sehemu mbili, linalorejelewa na wanahistoria ambao Smith amenukuu, linaonyesha vipengele vya Roma vinavyotambulisha muungano wa mara tatu wa Roma ya Kisasa, unaounda muundo uliogawanywa katika sehemu mbili, unaowakilisha muunganiko wa kanisa na dola. Smith anapoendelea, kisha anatambua mhusika wa kihistoria anayehusishwa na baragumu la pili.

> “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. . ..

> Historia inayoonyesha kupigwa kwa tarumbeta ya pili kwa dhahiri inahusiana na uvamizi na kutekwa kwa Afrika, na baadaye Italia, uliofanywa na Genseric wa kutisha. Ushindi wake kwa kiasi kikubwa ulikuwa wa baharini; na ushindi wake ulikuwa "kana kwamba mlima mkubwa ukiwaka moto, umetupwa baharini." Ni picha gani ingefaa zaidi, au hata kwa kiwango hicho, kuonyesha mgongano wa meli za kivita, na uharibifu wa jumla wa vita katika fukwe za bahari? Katika kufafanua tarumbeta hii, tunapaswa kutazama matukio fulani yatakayokuwa na athari mahsusi kwa ulimwengu wa biashara. Ishara iliyotumiwa kwa asili hutuelekeza kutazamia msukosuko na ghasia. Hakuna kitu isipokuwa vita vikali vya baharini vingetimiza unabii huo. Ikiwa kupigwa kwa tarumbeta nne za kwanza kunahusiana na matukio manne ya ajabu yaliyosaidia anguko la Dola ya Roma, na tarumbeta ya kwanza inahusu uharibifu uliosababishwa na Wagothi chini ya Alaric, katika hii kwa kawaida tunatafuta tendo linalofuata la uvamizi lililotikisa nguvu ya Kirumi na kuchangia kuanguka kwake. Uvamizi mkubwa uliofuata ulikuwa wa "Genseric wa kutisha," akiwa kiongozi wa Wavandali. Harakati zake zilijiri katika miaka ya B.K. 428–468. Kiongozi huyu mkuu wa Wavandali alikuwa na makao makuu yake Afrika. . ..

> “Concerning the important part which this bold corsair acted in the downfall of Rome, Mr. Gibbon uses this significant language: ‘Genseric, a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila.’” Uriah Smith, Daniel and Revelation, 481, 484.

> Kuhusu mchango muhimu ambao mharamia huyu jasiri alitoa katika anguko la Roma, Bw. Gibbon anatumia maneno haya yenye uzito: “Genseric, jina ambalo, katika uharibifu wa Dola la Kirumi, limestahili hadhi sawa na majina ya Alaric na 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, alipomnukuu mwanahistoria Gibbon, ambaye alionyesha alama za kihistoria za tarumbeta tatu za kwanza, alitambua kwamba Genseric alikuwa tarumbeta ya pili kisha akasema kwamba Genseric, “alistaahili hadhi sawa na Alaric na Attila.” Alaric ni tarumbeta ya kwanza, Genseric ya pili na Attila wa Wahun alikuwa tarumbeta ya tatu, ambayo inatajwa katika mstari wa kumi. Smith alibainisha kuwa tarumbeta ya pili, inayowakilishwa na Genseric, iliwakilisha historia ya “428–468.” Kisha Smith ananukuu mstari wa kumi unaotambulisha tarumbeta ya tatu, na anaendelea na simulizi lake:

> “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.

> Katika tafsiri na matumizi ya sehemu hii, tunaletwa kwenye tukio la tatu muhimu lililosababisha kusambaratika kwa Dola la Kirumi. Na katika kutambua utimilifu wa kihistoria wa tarumbeta hii ya tatu, tutategemea Maelezo ya Dkt. Albert Barnes kwa dondoo chache. Katika kufafanua Maandiko haya, ni lazima, kama asemavyo mchambuzi huyu, 'kwamba kuwe na jemedari au shujaa wa vita ambaye angeweza kulinganishwa na kimondo chenye mwako mkali; ambaye mwendo wake ungekuwa wa kipekee wenye kung'aa; ambaye angejitokeza ghafla KAMA nyota inayowaka, kisha atoweke kama nyota ambayo mwanga wake umezimwa ndani ya maji.' - Maelezo juu ya Ufunuo 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. . ..

> Hapa inatangulizwa kwamba tarumbeta hii inarejelea vita vya uharibifu mkubwa na uvamizi mkali wa Attila dhidi ya mamlaka ya Kirumi, ambavyo aliendeleza akiwa mstari wa mbele wa makundi yake makubwa ya Wahuni. . ..

> “‘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.

> 'Na Jina la Nyota Linaitwa Ujungu [likimaanisha matokeo machungu].' Maneno haya - ambayo yana uhusiano wa karibu zaidi na aya iliyotangulia, kama hata uakifishaji katika toleo letu unavyoashiria - yanatukumbusha kwa muda mfupi tabia ya Attila, mateso ambayo alikuwa chanzo chake au chombo chake, na hofu iliyoamshwa na jina lake.

> “‘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.

> "'Kutokomezwa kabisa na kufutwa,' ni istilahi zinazoonyesha vyema majanga aliyosababisha. Alijitaja kuwa, 'Mjeledi wa Mungu.'" 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.

Historia ya tarumbeta ya tatu, inayowakilishwa na Attila wa Wahuni, ilianza mwaka 441, hadi kifo chake mwaka 453. Kisha Smith ananukuu aya ya kumi na mbili, inayowasilisha tarumbeta ya nne na kumwelezea mfalme mshenzi Odoacer, ambapo ishara tatu za Roma ya Magharibi zinawakilishwa na jua, mwezi na nyota. Anatambua ishara hizo tatu kuwa ni ishara za "jua, mwezi, na nyota—kwa maana bila shaka hapa zimetumiwa kama ishara—zinazoonyesha wazi mianga mikuu ya serikali ya Kirumi,—wafalme wake, maseneta, na makonsuli." Askofu Newton anabainisha kwamba mfalme wa mwisho wa Roma ya Magharibi alikuwa Romulus, ambaye kwa kejeli aliitwa Augustulus, au "Augustus mdogo." Roma ya Magharibi ilianguka mnamo B.K. 476. Hata hivyo, ingawa jua la Kirumi lilizimika, mianga yake ya chini iliendelea kung'aa kwa udhaifu ilhali seneti na makonsuli waliendelea. Lakini baada ya misukosuko mingi ya kiraia na mabadiliko ya bahati ya kisiasa, hatimaye, mnamo B.K. 566, mfumo mzima wa serikali ya kale ulipinduliwa, na Roma yenyewe ikashushwa kutoka kuwa malkia wa ulimwengu hadi kuwa dukati duni linalotoa kodi kwa Exarch wa 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.

Hapa tunapata ushahidi mwingine wa mgawanyiko wa sehemu tatu wa Roma, unaoashiria muungano wa sehemu tatu wa Roma ya kisasa. Kwa Roma ya Mashariki na Kaisari Konstantino, mgawanyiko wa sehemu tatu uliwakilishwa na wanawe watatu, lakini kwa Roma ya Magharibi ulikuwa mfumo wao wa utawala wa sehemu tatu. Kisha Smith anabainisha kwamba jua, mwezi na nyota vinawakilisha mpangilio maalum ambao Roma ya Magharibi iliangushwa. Anahitimisha simulizi lake kwa utangulizi ufuatao wa tarumbeta tatu za mwisho.

> “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.

> Ijapokuwa maafa yaliyolikumba dola kutokana na uvamizi wa kwanza wa hawa washenzi yalikuwa ya kutisha, yalikuwa mepesi tu ikilinganishwa na maafa ambayo yangefuata. Yalikuwa tu kama matone ya mwanzo ya manyunyu kabla ya gharika ambayo hivi karibuni ingeangukia ulimwengu wa Kirumi. Baragumu tatu zilizobaki zimefunikwa na wingu la ole, kama inavyoelezwa katika mistari ifuatayo.

> “‘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.’

> 'AYA 13. Nikaona, nikamsikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za parapanda za wale malaika watatu, ambao bado hawajapiga.'

> “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.

> "Malaika huyu si mmoja katika mfululizo wa malaika saba wa tarumbeta, bali ni mmoja tu anayearifu kwamba tarumbeta tatu zilizobaki ni tarumbeta za ole, kwa sababu ya matukio ya kutisha zaidi yatakayotokea wakati zitakapopigwa. Hivyo, tarumbeta inayofuata, yaani ya tano, ni ole ya kwanza; tarumbeta ya sita, ole ya pili; na tarumbeta ya saba, ya mwisho katika mfululizo huu wa tarumbeta saba, ni ole ya tatu." Uriah Smith, Danieli na Ufunuo, 493.

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

Tutaendelea na Ole tatu za tarumbeta katika makala ijayo.

> “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.

> Maafa ya Roma ya kifalme, katika anguko lake, yalielezwa hadi la mwisho kabisa, hadi Roma ikawa bila Kaisari, bila konsuli, wala seneti. “Chini ya Watawala Wakuu wa Ravenna, Roma ilishushwa hadi daraja la pili.” Theluthi ya jua ilipigwa, na theluthi ya mwezi, na theluthi ya nyota. Ukoo wa Makaisari haukuisha pamoja na Makaisari wa Magharibi. Roma, kabla ya kuanguka kwake, ilikuwa inamiliki sehemu tu ya mamlaka ya kifalme. Konstantinopoli iligawana nayo utawala wa ulimwengu. Wala Wagothi wala Wavandali hawakutamalaki mji huo uliosalia wa kifalme, ambao Kaisari wake, baada ya uhamisho wa kwanza wa makao ya himaya uliofanywa na Konstantino, mara nyingi alimshikilia Kaisari wa Roma kuwa mteule wake na mwakilishi wake. Na hatima ya Konstantinopoli iliakhirishwa hadi zama nyingine, na ikatangazwa na tarumbeta nyingine. Kuhusu jua, mwezi, na nyota, hadi wakati huo theluthi tu ilipigwa.

> “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 mwisho ya Baragumu la Nne yanaashiria kurejeshwa kwa wakati ujao kwa Dola ya Magharibi: 'Siku haikuangaza kwa theluthi yake, na usiku vivyo hivyo.' Kwa upande wa mamlaka ya kiraia, Roma ikawa chini ya Ravenna, na Italia ikawa jimbo lililotwaliwa la Dola ya Mashariki. Lakini, kama inavyohusiana vyema zaidi na unabii mwingine, utetezi wa ibada ya sanamu kwanza uliileta mamlaka ya kiroho na ya kidunia ya papa na ya kaizari katika mgongano mkali; na, kwa kumpa papa mamlaka yote juu ya makanisa, Justinian alitoa mchango wake katika kukuza ukuu wa kipapa, ambao baadaye ulijipatia mamlaka ya kutawaza wafalme. Mwaka wa Bwana wetu 800, papa alimvisha Karolo Mkuu cheo cha Kaizari wa Warumi.'—Keith. Cheo hicho kilihamishwa tena kutoka kwa mfalme wa Ufaransa kwenda kwa mfalme wa Ujerumani. Na chini ya Kaizari Fransisko wa Pili, hata dhana hii ya kubuni iliachwa hatimaye na milele, Agosti 6, 1806. A. T. Jones, Mataifa Makuu ya Leo, 54.

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