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

Danyýel kitaby — ýüz sekiz-nji bölüm

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

Pygamberlik Simwolizmini Açmak: Ylham Kitabyndaky Ýedi Surnaýyň Giňişleýin Seljermesi

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Jeff Pippenger

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February 29, 2024

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William Miller was given great light upon the seven churches, the seven seals and the seven trumpets in the book of Revelation. He placed those prophetic symbols within the framework of the two desolating powers of paganism followed by papalism. He did not see every prophetic characteristic of those symbols, but what he did see established the foundational understanding of the internal history and external history of God’s church from the time of apostles until the end of the world. The internal history was represented by the churches, and the churches’ external history was represented by the seals. He saw that the trumpets were symbols of God’s judgment upon Rome, that typified God’s judgment upon Rome at the end of the world, though he did not see that Rome at the end of the world was made up of a threefold union.

William Miller Ylham kitabyndaky ýedi ýygnak, ýedi möhür we ýedi surnaý barada uly nur aldy. Ol şol pygamberlik nyşanlaryny butparazlygyň, onuň yzysüre-de papalygyň iki weýran ediji güýjüniň çäginde ýerleşdirdi. Ol şol nyşanlaryň her bir pygamberlik häsiýetini görmedi, ýöne onuň gören zady resullaryň döwründen dünýäniň ahyryna çenli Hudaýyň ýygnagynyň içki taryhyna we daşarky taryhyna degişli düýpli düşünjäni berkarar etdi. Içki taryh ýygnaklar arkaly görkezildi, ýygnaklaryň daşarky taryhy bolsa möhürler arkaly görkezildi. Ol surnaýlaryň Rime garşy Hudaýyň höküm-sudunyň nyşanlarydygyny, munuň bolsa dünýäniň ahyrynda Rime garşy Hudaýyň höküm-sudunyň öňden görkezilmesidigini gördi; emma ol dünýäniň ahyryndaky Rimiň üç esse birleşmeden ybaratdygyny görmedi.

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.”

Uria Smit tarapyndan ýazylan Daniel and Revelation atly kitapda käbir nädogry pikirler bardyr, emma uýa Waýt tarapyndan ol “Hudaýyň kömek berýän eli” diýlip häsiýetlendirildi. Ol bu kitabyň The Great Controversy, Patriarchs and Prophets hem-de The Desire of Ages bilen bilelikde ýaýradylmalydygyny görkezdi. Onuň güýçli goldawy bu kitabyň öz kitaplary bilen birmeňzeş ylham derejesinde bolandygyny aňlatmaýardy, eýsem bu kitabyň “beýik öwüt-ündewleri” özünde jemleýändigini we “köp gymmatly janlary hakykatyň bilişine getirmekde” jogapkär bolandygyny aňladýardy.

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.

Kitapda, 1844-nji ýylyň 22-nji oktýabryndan öň görünmedik pygamberlik düşünjeleri bilen birlikde, Millerit pygamberlik mantygy ulanylýar. Üç Hasradyň üç esse ulanylyşyny beýan ederisde, kitapdaky böleklere salgylanarys.

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 şeýle diýdi: “ýedi surnaý ýeriň, ýa-da Rim şalygynyň üstüne iberilen ýedi aýratyn we agyr jeza barada taryhdyr.” Ilkinji dört surnaý butparaz Rime getirilen jezalary aňladýar, bäşinji we altynjy surnaý bolsa papalyk Rime getirilen Hudaýyň jezalarydy, emma Miller ýedinji surnaýyň Häzirki Zamanyň Rimine garşy Hudaýyň hökümüni aňladýandygyny ykrar etmezdi. Ylham kitabyndaky ýedi möhür we ýedi surnaý barada aýdyp, Uriah Smith şeýle ýazdy:

> “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.

> “Kitaby alansoň, Guzynyň möhürleri derrew açmaga girişýändigi görünýär; we her bir möhüriň astynda bolup geçýän wakalara resulyň ünsi çekilýär. Ýedi sanynyň Mukaddes Ýazgylarda dolulygy we kämilligi aňladýandygy eýýäm bellik edildi. Şonuň üçin ýedi möhür belli bir derejedäki wakalaryň tutuş toplumyny öz içine alýar; belki-de Konstantiniň döwrüne çenli ýetip, ýedi surnaý bolsa şol döwürden soňraky başga bir tapgyry görkezýär diýmek dogry bolup bilmez. Surnaýlar möhürleriň wakalary bilen bir wagtda bolup geçýän, ýöne häsiýeti boýunça bütinleý başga bolan wakalaryň bir toparyny aňladýar. Surnaý urşuň nyşanydyr; şonuň üçin surnaýlar Hoş Habar döwründe milletleriň arasynda bolup geçmeli uly syýasy sarsgynlary aňladýar. Möhürler bolsa dini häsiýetdäki wakalary aňladýar we mesihilik eýýamynyň açylyşyndan başlap, Mesihiň gelişine çenli ybadathananyň taryhyny öz içine alýar.” 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:

Surna urşuň we syýasy tolgunşyklaryň nyşanydyr. Ylham kitabyň sekizinji bapynyň ikinji aýaty barada aýtmak bilen, Smit şeýle diýýär:

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

> “‘2-NJI AÝAT. Men Hudaýyň öňünde duran ýedi perişdäni gördüm; olara ýedi surnaý berildi.’”

> “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.

> “Bu aýat täze we özboluşly wakalar tapgyryny girizýär. Möhürlerde biz Hoş Habar döwrüniň diýlip atlandyrylýan zamanasynda ybadathananyň taryhyny gördük. Indi girizilýän ýedi surnaýda bolsa, şol bir döwrüň dowamynda bolup geçmeli bolan esasy syýasy we harby wakalary görýäris.” 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.

Ýedinji möhür Ylham kitabynyň sekizinji babyndaky ilkinji alty aýatda açylýar, we ýetginjek ýedinji möhüriň açylmagynyň fonunda, ýedi surnaýly ýedi perişde surnaý çalmaga taýýarlanýar.

> 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.

> Ol ýedinji möhri açanda, gökde ýarym sagat çemesi dymyşlyk boldy. Men Hudaýyň öňünde duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. Soň başga bir perişde gelip, gurbanlyk sypasynyň ýanynda durdy; onuň elinde altyn buhurdan bardy. Oňa köp buhur berildi ki, ony ähli mukaddesleriň doga-dilegleri bilen bile tagtyň öňünde duran altyn gurbanlyk sypasynyň üstünde hödür etsin. Buhuryň tüssäsi, mukaddesleriň doga-dilegleri bilen bile, perişdäniň elinden Hudaýyň huzuryna göterildi. Perişde buhurdany aldy-da, ony gurbanlyk sypasynyň ody bilen dolduryp, ýere zyňdy; şonda sesler, gümmürdi sesleri, ýyldyrymlar we ýer titremesi boldy. Soň ýedi surnaýly ýedi perişde surnaý çalmaga taýýarlanyşdy. Ylham 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.

Biz öňki makalalarda bir pygamberlik anomaliýasyny kesgitläp gelýäris, emma onuň aýratyn pygamberlik hadysasyna entek anyk ýüzlenmändik. Şol anomaliýa şundan ybaratdyr: pygamberlik taryhyndaky ýol belgileriniň yzygiderliligini aňladýan nyşanlar, özleriniň wekilçilik edýän taryhynyň ahyrynda hemmesi bir ýere jemlenýär. Biz Ezekieliň sekizinji babyndaky dört nejislik arkaly görkezilen Laodikiýa Adventizminiň dört nesliniň belli ýol belgilerini görkezendigini, ýöne olaryň hersiniň synag hökmünde ýüz kyrk dört müňüň möhürleniş taryhynda gaýtalanýandygyny görkezdik. Bu anomaliýa ýedi surnaýda hem duş gelýär; çünki olar butparaz Rimiň, papalyk Rimiň we häzirki zaman Rimiň üstüne inýän belli hökümleri aňlatsalar-da, häzirki zaman Rimiň üstündäki ýerine ýetiriji höküm ýakynda geljek Ýekşenbe kanuny bilen başlananda, olaryň hemmesi ýene-de bilelikde jemlenýär.

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.

Ýedi surnaýyň geçmişde ýerine ýetirilen anyk seneleri bar, emma Waýtyň uýasy hem Ylham kitabynyň sekizinji babynda agzalýan ýedi surnaýly ýedi perişdäni ýakynda geljek ýekşenbe kanunynyň taryhynda ýerleşdirýär.

> “‘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.

> “‘Bäşinji möhüri açanda, gurbanlygyň astynda Hudaýyň sözi we özlerinde bolan şaýatlyk sebäpli öldürilenleriň janlaryny gördüm; olar güýçli ses bilen şeýle diýip gygyrdylar: Eý Mukaddes we Hak Reb, ýerde ýaşaýanlardan biziň ganymyzyň hasabyny haçana çenli soraman, onuň üçin ar alman durarsyň? Olaryň her birine ak don berildi [Olar päk we mukaddes diýlip yglan edildiler]; olara ýene biraz wagt dynç almaklary aýdyldy, özleri ýaly öldürilmeli bolan gullukdaşlarynyň hem-de doganlarynyň sany dolýança’ [Ylham 6:9–11]. Bu ýerde Ýuhanna hakykatda bolup geçen däl-de, geljekde belli bir döwürde boljak wakalar görkezildi.

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

> “Ylham 8:1–4 sitata getirildi.” Manuscript Releases, 20-nji tom, 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.

Öňki parçatda Uayt uýam bäşinji möhüriň gürrüňini we onuň amala aşmagyny sekizinji bapda ýedi perişdäniň surnaý çalmaga ýakynlaşan döwrüne degişli edýär, emma şol bir şekillendirişi Ylham kitabynyň on sekizinji babyndaky iki sesiň taryhynda hem ýerleşdirýär.

> “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.

> “Bäşinji möhür açylanda, Ylham alyjy Ýahýa görnüşde gurbanlyk sypasynyň astynda Hudaýyň Sözi we Isa Mesihiň şaýatlygy ugrunda öldürilenleriň jemagatyny gördi. Şondan soňra Ylham kitabyň on sekizinji babynda beýan edilen wakalar gelip ýetdi; şol ýerde sadyk we hakykatçyl bolanlar Wawilondan çykmaga çagyrylýar. [Ylham 18:1–5, sitata getirilýär.]” Manuscript Releases, 20-nji tom, 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.

Ýedi surnaý, butparaz, papalyk we Häzirki Rimiň taryhynda Hudaýyň hökmini aňladýar, emma olar 2001-nji ýylyň 11-nji sentýabrynyň taryhynda hem-de tizden geljek Ýekşenbe kanunynyň ikinji sesinde-de şöhlelendirilýär. Ylham kitabynyň sekizinji babyndaky ilkinji alty aýata ýüzlenenden soň, Urýa Smit ilkinji dört surnaýyň taryhy taýdan amal bolşuny beýan edip başlaýar.

> “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.

> “Ýedi surna baradaky tema bu ýerde gaýtadan dowam etdirilýär we şu babyň galan bölegini hem-de 9-njy babyň tutuşyny eýeleýär. Ýedi perişde surna çalmaga taýýarlanýar. Olaryň surna çalyşy, ilkinji dört surnada beýan edilişi ýaly, köne Rim imperiýasynyň onuň on bölünişine dargamagyndan başlanýan Danyýel 2 we 7-däki pygamberlige goşmaça hökmünde ýüze çykýar.” 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.

Smit ilkinji dört surnaýyň Hudaýyň butparaz Rime çykaran hökmleridigini görkezýär. Ol ýedinji aýaty sitirläp, birinji surnaýyň pygamberlik häsiýetlerini görkezýär, soňra bolsa onuň taryhy berjaý bolşuny kesgitleýär.

> “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.

> Günbatar Rimiň pese gaçyşynyň ýolunda onuň başyna inen ilkinji agyr we jebirli höküm, soňraky çozuşlara ýol açan Alarik baştutanlygyndaky gotlar bilen bolan uruşdy. Rim imperatory Feodosiýiň ölümi 395-nji ýylyň ýanwarynda bolup geçdi, gyş tamamlanmanka hem Alarigiň baştutanlygyndaky gotlar imperiýa garşy ýarag göteripdiler.

> “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.

> Alarik tarapyndan amala aşyrylan ilkinji çozuş Frakiýany, Makedoniýany, Attikany we Peloponnesi weýran etdi, emma Rim şäherine ýetmedi. Şeýle-de bolsa, onuň ikinji çozuşynda got baştutany Alplardan hem-de Apenninlerden geçip, tiz wagtda wagşylaryň gazabyna şam bolan “ebedi şäheriň” diwarlarynyň öňünde peýda boldy.

> “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.

> “Birinji surnaýyň ýaňlanşy dördünji asyryň ahyrlary we ondan soňky döwürlerde bolup geçýär hem-de gotlaryň astynda Rim imperiýasyna edilen bu weýran ediji çozuşlara degişlidir.” 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.

Smit Alarikni ilkinji surnaý arkaly görkezilen butparaz Rimiň üstüne gelen Hudaýyň höküm-süýjüliginiň nyşany hökmünde kesgitleýär. Surnaýlaryň her biriniň şol surnaýy aňladýan taryhy şahsyýeti bardyr; Alarik dördünji asyryň ahyryndan ilkinji surnaýyň gelip ýetmegini aňladýar. Miller bu surnaýyň Rimiň üstüne ýekşenbe gününi mejbury berjaý etdirmek sebäpli getirilendigini görüp bilmezdi, çünki Miller ýekşenbe saklaýjydy. Smit hem bu hakykaty gözden saldy, emma Smit mejbury ýekşenbe kanunynyň ilkinjisiniň Konstantin tarapyndan 321-nji ýylda girizilendigini ykrar etdi. Ýekşenbe gününi mejbury berjaý etdirmek bilen baglanyşykly pygamberlik ýörelgesi hemişe şol bir bolmagynda galýar, çünki Hudaý hiç wagt üýtgemeýär, we şol ýörelge şudur: “milli dinden dönmekden soň milli heläkçilik gelýär”. Alarik milli heläkçiligiň başlangyjyny aňladýar, ol hem hut Konstantin ilkinji ýekşenbe kanunyny kabul eden döwürde başlady.

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

Smit sekizinji aýaty sitirlemek bilen dowam edýär; ol ýerde ikinji surnaý görkezilýär, soňra bolsa öz düşündirişini dowam etdirýär:

> “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.

> “Konstantinden soň Rim imperiýasy üç bölege bölündi; şonuň üçin hem ‘adamlaryň üçden bir bölegi’ we ş.m. diýen gaýtalanýan bellik, gamçynyň astynda bolan imperiýanyň üçden bir bölegine yşarat edýär. Rim patyşalygynyň bu bölünişi Konstantiniň ölümi bilen onuň üç ogly — Konstansius, Konstantin II we Konstans — arasynda amala aşyryldy. Konstansius Gündogary eýeledi hem-de imperiýanyň paýtagty bolan Konstantinopolda öz ýaşajak ýerini belledi. Ikinji Konstantin Britaniýany, Galliýany we Ispaniýany elde saklady. Konstans Illyrikumy, Afrikany we Italiýany elde saklady. (Seret: Sabine’s Ecclesiastical History, 155-nji sah.) Bu hemmelere mälim taryhy hakykat barada Elliott, Albert Barnesiň Rev.12:4 baradaky belliklerinde getirişine görä, şeýle diýýär: ‘Iň bolmanda iki gezek, Rim imperiýasy hemişelik ýagdaýda Gündogar we Günbatar diýen iki bölege bölünmezinden öň, imperiýanyň üç taraply bölünişi bolupdy. Birinjisi m.ö. 311-nji ýylda bolup, ol Konstantin, Lisiniý we Maksimin arasynda bölünipdi; beýlekisi bolsa, m.ö. 337-nji ýylda, Konstantiniň ölüminden soň, Konstans bilen Konstansius arasynda bolupdy.’” 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.

Taryhçylaryň salgylanýan, Smitiň bolsa getirýän Rimiň üç bölege, şeýle hem iki bölege bölünendigi baradaky taryhy hadysa, Häzirki Zamanyň Rimininiň üç gatly birleşigini kesgitleýän Rim bölekleridir; bu birleşik iki bölege bölünen gurluşy emele getirýär we ybadathana bilen döwletiň utgaşygyny aňladýar. Smit sözüni dowam etdirende, ol ikinji surnaý bilen baglanyşykly taryhy şahsyýeti kesgitleýär.

> “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. . ..

> “Ikinji surna çalnanda bolup geçen wakalary şekillendirýän taryh, ähtimal, gorkunç Genserigiň ilki Afrikany, soňra bolsa Italiýäni basyp alşy we boýun egdirişi bilen baglydyr. Onuň ýeňişleri esasan DEŇIZ arkaly amala aşyryldy; we onuň gazanan dabaralary “ot bilen ýanyp duran uly dagyň deňze taşlanan ýaly” boldy. Deňiz güýçleriniň çaknyşygyny we deňiz kenarlarynda söweşiň döreden umumy weýrançylygyny mundan gowy, ýa-da hatda munuň ýaly derejede gowy, haýsy şekil beýan edip biler? Bu surnany düşündirýänimizde, söwda dünýäsine aýratyn täsir ýetirjek käbir wakalary gözlemelidiris. Ulanylýan nyşan tebigy ýagdaýda bizi tolgunyşa we başagaýlyga garaşmaga alyp barýar. Gazaply deňiz söweşlerinden başga hiç zat bu pygamberligi ýerine ýetirip bilmezdi. Eger ilkinji dört surna Rim imperiýasynyň çökmegine goşant goşan dört täsin waka degişli bolsa, we birinji surna Alarik baştutanlygyndaky gotlaryň weýrançylyklaryna degişli bolsa, onda bu ýerde biz Rim häkimiýetini sarsdyran we onuň synmagyna alyp baran ondan soňky indiki basybalyjylyk hereketine tebigy ýagdaýda garaşýarys. Ondan soňky uly çozuş wandallaryň baştutany bolan “gorkunç Genserigiň” çozuşydy. Onuň işjeňligi biziň eramyzyň 428–468-nji ýyllarynda bolup geçdi. Bu beýik wandal serdarynyň baş düşelgesi Afrikada ýerleşýärdi....”

> “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.

> «Rimiň ýykylmagynda bu gaýduwsyz deňiz talaňçysynyň oýnan möhüm orny barada jenap Gibbon şeýle manyly sözleri ulanýar: “Rim imperiýasynyň weýran edilmeginde Genserik ady Alarik we Attila atlary bilen deň derejä mynasyp boldy.”» 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:

Gibbonyň ilkinji üç surnaýyň taryhy nyşanlaryny görkezendigini sitata getirip duran Smit, Genserigiň ikinji surnaýdygyny kesgitledi we soňra şeýle diýdi: Genserik “Alarik we Attila bilen deň derejede durmaga mynasypdy.” Alarik birinji surnaýdyr, Genserik ikinji surnaýdyr, we Hun Attila onunjy aýatda agzalýan üçünji surnaýdy. Smit Genserik arkaly şekillendirilýän ikinji surnaýyň “428-468” ýyllaryň taryhyny aňladýandygyny görkezdi. Soňra Smit üçünji surnaýy görkezýän onunjy aýady sitata getirýär we gürrüňini dowam etdirýär:

> “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.

> “Bu parçanyň düşündirilişinde we ulanylyşynda, Rim imperiýasynyň agdarylmagyna getirip çykaran üçünji möhüm waka getirilýäris. Şeýle hem, bu üçünji surnaýyň taryhy taýdan berjaý bolşuny tapmakda, birnäçe bölekler üçin Dr. Albert Barnesiň Belliklerine bergidar bolarys. Bu teswiriň düşündirişi boýunça, bu düşündirijiniň aýdyşy ýaly, ‘ýalynly meteor bilen deňeşdirilip bilinjek nähilidir bir serkerde ýa-da söweşiji bolmalydyr; onuň ýörişi täsin derejede şöhratly bolmalydyr; ol birdenkä ýalynly ýyldyz ÝALY peýda bolmalydyr, soňra bolsa suwlarda ýagtylygy öçen ýyldyz ýaly ýitip gitmelidir.’— Ylham 8 baradaky Bellikler.

> “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. . ..

> Bu ýerde bu surnaýyň Attilanyň rim häkimiýetine garşy alyp baran weýran ediji uruşlaryna hem-de onuň hun goşunlarynyň başynda amala aşyran gazaply çozuşlaryna yşarat edýändigi öňünden kabul edilýär....

> “‘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.

> “‘Ýyldyzyň Ady Ajy Ýowşan diýlip atlandyrylýar [ajy netijeleri aňladýar].’ Bu sözler — biziň terjämizdäki dyngy belgileriniň hem görkezşi ýaly, öňki aýat bilen has ýakyndan baglanyşykly bolup — bizi bir salym Attilanyň häsiýetine, onuň sebäp bolan ýa-da gural bolan betbagtçylygyna, hem-de onuň adynyň döredýän howsalasyna gaýtadan ýüzlendirýär.

> “‘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.

> “‘Düýpli ýok etmek we ýer ýüzünden süpürip taşlamak’ diýen sözler onuň ýetiren betbagtçylyklaryny iň gowy aňladýan sözlerdir.” Ol özüni “Hudaýyň gamçysy” diýip atlandyrdy.” 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.

Üçünji surnaýyň taryhy, Attila Hun arkaly şekillendirilip, biziň eramyzyň 441-nji ýylyndan onuň 453-nji ýylda ölen wagtyna çenli dowam etdi. Soňra Smit on ikinji aýaty sitata getirýär; ol ýerde dördünji surnaý beýan edilýär we Günbatar Rimiň üç esse nyşanlylygy gün, aý we ýyldyzlar bilen görkezilýän wagşy patyşa Odoakr suratlandyrylýar. Ol bu üç nyşany “gün, aý we ýyldyzlar — çünki olaryň bu ýerde nyşanlar hökmünde ulanylýandygy şübhesizdir — aç-açan Rim hökümetiniň beýik yşyklandyryjylaryny, ýagny onuň imperatorlaryny, senatorlaryny we konsullaryny aňladýar” diýen nyşanlar hökmünde kesgitleýär. Episkop Nýuton şeýle belleýär: “Günbatar Rimiň soňky imperatory Romuldy; oňa ýaňsylyp Augustulus, ýagny ‘kiçijik Augustus’ diýlip at berlipdi.” Günbatar Rim biziň eramyzyň 476-njy ýylynda ýykyldy. Şeýle-de bolsa, Rim güni söndürilen hem bolsa, senat bilen konsullar dowam edip duran mahaly, onuň tabyn yşyklandyryjylary gowşaksa-da ýagty saçýardy. Emma köp sanly içerki syýasy sarsgynlardan we syýasy ykbalyň üýtgemelerinden soň, ahyrynda, biziň eramyzyň 566-njy ýylynda, gadymy hökümetiň ähli görnüşi agdaryldy, Rimiň özi bolsa dünýäniň imperatriçasy bolmakdan Ravennanyň Ekzarhyna paç töleýän garyp gersoglyga öwrüldi.” 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.

Bu ýerde biz Rimiň üç taraplaýyn bölünişigine ýene bir şaýat tapýarys; bu bolsa häzirki zaman Rimiň üç taraplaýyn birleşigini öňünden alamatlandyrýar. Gündogar Rimde we imperator Konstantinde bu üç taraplaýyn bölünişik onuň üç ogly arkaly görkezilipdi, emma Günbatar Rimde ol olaryň dolandyryşynyň üç taraplaýyn görnüşi boldy. Soňra Smit günüň, aýyň we ýyldyzlaryň Günbatar Rimiň nähili aýratyn bir tertip boýunça ýykylmaga sezewar edilendigini aňladýandygyny kesgitleýär. Ol öz beýanyny soňky üç surnaýyň aşakdaky tanyşdyrylyşy bilen jemleýär.

> “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.

> Bu wagşylaryň ilkinji çozuşlary netijesinde imperiýanyň üstüne inen betbagtçylyklar nähili gorkunç bolan bolsa-da, olar soňundan gelmeli bolan betbagtçylyklar bilen deňeşdirilende göräýmäge ýeňildi. Olar diňe tiz wagtdan Rim dünýäsiniň üstüne inip geljek joşgunly siliň öň ýanyndaky ýagşyň ilkinji damjalary ýalydy. Galan üç surnaý, aşakdaky aýatlarda beýan edilişi ýaly, hasrat buludy bilen kölegelenendir.

> “‘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.’

> “‘13-NJI AYAT. Men seredip gördüm, asmanyň ortasyndan uçup barýan bir perişdäniň güýçli ses bilen şeýle diýýändigini eşitdim: Ýer ýüzünde ýaşaýanlaryň başyna hasrat, hasrat, hasrat gelsin, çünki heniz surnaý çalmaga taýýar duran beýleki üç perişdäniň surnaý sesleri bar.’”

> “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.

> “Bu perişde ýedi surnaýly perişdeleriň tapgyrynyň biri däl, eýsem diňe galan üç surnaýyň olaryň sesi astynda bolup geçjek has elhenç wakalar sebäpli bela surnaýlarydygyny yglan edýän biridir. Şeýlelikde, indiki, ýa-da bäşinji surnaý, birinji bela; altynjy surnaý, ikinji bela; ýedinji bolsa, ýedi surnaýyň bu tapgyryndaky iň soňkusy hökmünde, üçünji beladyr.” Uriah Smith, Daniel and Revelation, 493.

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

Geljekki makalada üç surnaý Waýlary bilen dowam ederis.

> “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.

> Imperial Rimiň öz ýykylyşyndaky betbagtçylyklary, Rimiň imperatorsyz, konsulsyz we senatsyz galýança, olaryň iň soňkusyna çenli öňünden beýan edildi. “Ravenna ekzarklarynyň döwründe Rim ikinji derejä peseldildi.” Günüň üçden biri, aýyň üçden biri we ýyldyzlaryň üçden biri uruldy. Sezarlaryň nesli Günbataryň imperatorlary bilen tükenmedi. Rim, öz ýykylmazyndan öň, imperiýa häkimiýetiniň diňe bir bölegine eýe bolupdy. Konstantinopol onuň bilen dünýä imperiýasyny paýlaşýardy. Gotlaram, wandallaram heniz-de imperiýa şäheri bolan şol şäheriň üstünden hökmürowanlyk etmediler; ol şäheriň imperatory, Konstantin tarapyndan imperiýanyň paýtagtynyň ilkinji gezek göçürilmeginden soň, köplenç Rim imperatoryny öz tarapyndan bellenen wekil hem-de orunbasar hökmünde saklaýardy. Konstantinopolyň ykbaly bolsa başga döwürlere saklanypdy we ol beýleki surnaýlar arkaly yglan edilipdi. Gün, aý we ýyldyzlardan henize çenli diňe üçden biri urulypdy.

> “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.

> “Dördünji Surnaýyň jemleýji sözleri Günbatar Imperiýasynyň geljekde dikeldiljegini aňladýar: ‘Günüň üçden bir bölegi şöhle saçmady, gije hem edil şonuň ýaly boldy.’ Raýat häkimiýeti babatda Rim Ravenna tabyn boldy, Italiýa bolsa Gündogar Imperiýasynyň basyp alnan welaýaty boldy. Emma, başga pygamberliklere has laýyk degişli bolşy ýaly, şekillere sežde etmäniň goralmagy ilkinji gezek papanyň hem imperatoryň ruhy we dünýewi häkimiýetlerini gazaply çaknyşyga getirdi; hem-de ähli ybadathanalaryň üstünden papanyň eline ähli häkimiýeti bermek bilen, Ýustinian soňra hökümdarlary döretmek güýjüni özüne alan papalyk agalygynyň öňe ilerlemegine ýardam beriji elini uzatdy. Rebimiziň 800-nji ýylynda papa Şarlman’a Rimlileriň Imperatory diýen ady berdi.’—Keith. Bu at soňra Fransiýanyň patyşasyndan Germaniýanyň patyşasyna ýene geçirildi. Imperator Frensis Ikinji tarapyndan bolsa bu toslama hem ahyrsoňy we hemişelik ýüz dönderildi, 1806-njy ýylyň 6-njy awgustynda.” A. T. Jones, The Great Nations of Today, 54.

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