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

Incwadi kaDaniyeli - Inombolo Ikhulu Elinesibhozo

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

Ukutyhila Umfuziselo Wesiprofeto: Uhlalutyo Olubanzi Lwamaxilongo Asixhenxe akwisiTyhilelo

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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.

UWilliam Miller wanikwa ukukhanya okukhulu malunga namabandla asixhenxe, amatywina asixhenxe nezigodlo ezisixhenxe encwadini yeSityhilelo. Wazibeka ezo mpawu zesiprofeto ngaphakathi kwesakhiwo samagunya amabini achithachithayo obuhedeni, alandelwa bubupopu. Akazange azibone zonke iimpawu zesiprofeto zezo mpawu, kodwa oko wakubonayo kwamisela ukuqonda okusisiseko kwembali yangaphakathi nembali yangaphandle yebandla likaThixo ukususela kwixesha labapostile kuse ekupheleni kwehlabathi. Imbali yangaphakathi yayimelwe ngamabandla, yaye imbali yangaphandle yala mabandla yayimelwe ngamatywina. Wabona ukuba izigodlo zaziyimifuziselo yomgwebo kaThixo phezu kweRoma, owawungumfuziselo womgwebo kaThixo phezu kweRoma ekupheleni kwehlabathi, nangona engazange abone ukuba iRoma ekupheleni kwehlabathi yayakhiwe ngomanyano oluphindwe kathathu.

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.”

Incwadi ebhalwe ngu-Uriah Smith enesihloko esithi Daniel and Revelation iqulethe izimvo ezithile eziphosakeleyo, kodwa yachongwa nguDade White njengokuba “sisandla sikaThixo esincedayo.” Wachaza ukuba yayifanele isasazwe kunye neThe Great Controversy, Patriarchs and Prophets, neThe Desire of Ages. Ukuvuma kwakhe ngamandla akuzange kuthethe ukuba le ncwadi yayikwelo nqanaba linye lokuphefumlelwa neencwadi zakhe, kodwa yayithetha ukuba le ncwadi iqulethe “imfundiso ebalaseleyo,” yaye ibinoxanduva “lokuzisa imiphefumlo emininzi exabisekileyo ekwazini inyaniso.”

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.

Le ncwadi isebenzisa ingqiqo yesiprofeto yamaMillerite, ikhatshwa ziingcamango zesiprofeto ezazingabonwanga ngaphambi komhla wama-22 Oktobha 1844. Siya kubhekisa kwiindinyana zale ncwadi njengoko sibeka phambili ukusetyenziswa okuphindwe kathathu kweeYeha ezintathu.

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:

UMiller wathi “amaxilongo asixhenxe ayimbali yezigwebo ezisixhenxe ezikhethekileyo nezisindayo ezathunyelwa phezu komhlaba, okanye ubukumkani baseRoma.” Amaxilongo amane okuqala amela izigwebo ezaziswe phezu kweRoma yobuhedeni, yaye amaxilongo esihlanu nelesithandathu ayeyizigwebo zikaThixo ezaziswe phezu kweRoma yobupopu, kodwa uMiller wayengenakuba waqonda ukuba ixilongo lesixhenxe lalimele umgwebo kaThixo phezu kweRoma yale Mihla. Ethetha ngamatywina asixhenxe nangamaxilongo asixhenxe eSityhilelweni, uUriah Smith wabhala:

> “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.

> “Yakuba eyithathile incwadi, iMvana yandulela kwangoko ukuvula amatywina; yaye ingqalelo yompostile yabhekiswa kwimiboniso eyenzeka phantsi kwetywina ngalinye. Inani lesixhenxe sele liqatshelwe njengelithetha eZibhalweni ukuphelela nokugqibelela. Ngoko ke amatywina asixhenxe aquka iyonke into yohlobo oluthile lweziganeko, anwenwela mhlawumbi ade aye kutsho kwixesha likaConstantine, yaye amaxilongo asixhenxe abe lolunye uthotho olusuka kwelo xesha luqhubeke ukuya phambili, akunakuba kuchanile. Amaxilongo abonisa uthotho lweziganeko ezenzeka ngaxeshanye neziganeko zamatywina, kodwa zibe zohlobo olwahluke ngokupheleleyo. Ixilongo luphawu lwemfazwe; ngenxa yoko amaxilongo abonisa iziphithiphithi ezikhulu zopolitiko eziza kwenzeka phakathi kweentlanga ngexesha leendaba ezilungileyo. Amatywina abonisa iziganeko zenkolo, yaye aqulethe imbali yebandla ukususela ekuvulekeni kwexesha lobuKristu kuse ekufikeni kukaKristu.” 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:

Ixilongo luphawu lwemfazwe kunye nesiphithiphithi sezopolitiko. Ethetha ngendinyana yesibini yesahluko sesibhozo seSityhilelo, uSmith uthi:

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

> “‘IVESI 2. Ndabona izithunywa zezulu ezisixhenxe ezazimi phambi koThixo; zaza zona zanikwa amaxilongo asixhenxe.’”

> “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.

> “Le ndinyana yazisa uthotho olutsha nolwahlukileyo lweziganeko. Kumatywina siye saba nembali yebandla ngelo xesha libizwa ngokuba lilungiselelo leendaba ezilungileyo. Kwiimpondo ezisixhenxe, ngoku ezazisiweyo, sinazo ezona ziganeko ziphambili zezopolitiko nezemfazwe ezaziza kwenzeka ngelo xesha linye.” 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.

Itywina lesixhenxe liyavulwa kwiivesi ezintandathu zokuqala zeSityhilelo isahluko sesibhozo, yaye emva kokuvulwa kwetywina lesixhenxe, kulungiselelwa iingelosi ezisixhenxe ezinamaxilongo asixhenxe ukuba ziwavuthe.

> 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.

> Kwaye xa wayelivulile itywina lesixhenxe, kwabakho ukuthi cwaka ezulwini malunga nesiqingatha seyure. Ndaza ndabona izithunywa zezulu ezisixhenxe ezimi phambi koThixo; zaza zona zanikelwa amaxilongo asixhenxe. Kweza esinye isithunywa sezulu, sema esibingelelweni, siphethe isitya segolide sokuqhumisela; sanikwa isiqhumiso esininzi, ukuze sisinyuse kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasiphambi kwetrone. Wenyuka ke umsi wesiqhumiso, kunye nemithandazo yabangcwele, phambi koThixo uphuma esandleni sesithunywa sezulu. Saza isithunywa sezulu sathabatha isitya sokuqhumisela, sazizalisa ngomlilo wesibingelelo, sawuphosa emhlabeni; kwabakho izandi, neendudumo, nemibane, nenyikima yomhlaba. Zaza izithunywa zezulu ezisixhenxe ezazinamaxilongo asixhenxe zazilungiselela ukuwavuthela. ISityhilelo 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.

Kukho ukuphambuka kwesiprofeto ebesikuchonga kumanqaku angaphambili, kodwa esingekakujongani nako ngokukodwa njengesiganeko saso esithile sesiprofeto. Oko kuphambuka kukuba imiqondiso emele uthotho lwezikhonkwane zendlela kwimbali yesiprofeto, iziswa zonke kunye ekugqibeleni kwembali eziyimeleyo. Sibonisile ukuba izizukulwana ezine ze-Adventism yaseLawodike, ezimelwe zizikizi ezine zikaHezekile isahluko sesibhozo, zaphawula izikhonkwane zendlela ezithile, kodwa ukuba ngasinye sazo, njengovavanyo, siphinda kwimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Oku kuphambuka kukwafumaneka nakwizigodlo ezisixhenxe, kuba nangona zimele izigwebo ezithile ezachukumisayo iRoma yobuhedeni, eyobuPopu neyale mihla, zonke ziyahlangana kwakhona xa umgwebo wokuphumeza ngokuchasene neRoma yale mihla uqala kumthetho weCawa osondela ngokukhawuleza.

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.

Amaxilongo asixhenxe anemihla ethile awazaliseka ngayo kwixesha elidluleyo, kodwa uDade White ukwabeka iingelosi ezisixhenxe ezinamaxilongo asixhenxe kwiSityhilelo isahluko sesibhozo, kwimbali yomthetho weCawa oza kuza kungekudala.

> “‘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.

> “‘Kwaye ekuyivuleni kwakhe itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambileyo; baza badanduluka ngezwi elikhulu, besithi, Koda kube nini, Nkosi, ngcwele nenyanisekileyo, ungekagwebi, ungayiphindezeli igazi lethu kwabo bahleli emhlabeni? Zanikwa ke bonke ngamnye kuzo iingubo ezimhlophe [Bavakaliswa benyulu, bengcwele]; kwathiwa kubo, mabaphumle kancinane okwexesha, kude kuzaliseke nabo abakhonza kunye nabo nabazalwana babo, ababeza kubulawa njengabo’ [ISityhilelo 6:9–11]. Apha kwakuboniswe kuYohane iziganeko ezazingekho ngokwenene ngelo xesha, koko ezo zaziya kubakho kwixesha elizayo.”

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

> “ISityhilelo 8:1–4 icatshulwe.” Manuscript Releases, umqulu 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.

Kwisicatshulwa esingaphambili uDade White usebenzisa incoko kunye nokuzaliseka kwesitywina sesihlanu kwixesha apho iingelosi ezisixhenxe sele ziza kuvuthela kwisahluko sesibhozo, kodwa ukwabeka kwaloo melo mnye kwimbali yamazwi amabini eSityhilelo isahluko seshumi elinesibhozo.

> “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.

> “Xa kwakuvulwa itywina lesihlanu, uYohane umTyhili embonweni wabona phantsi kwesibingelelo iqela labo babebulewe ngenxa yeLizwi likaThixo nobungqina bukaYesu Kristu. Emva koko kwalandela iziganeko ezichazwe kwisahluko seshumi elinesibhozo seSityhilelo, xa abo banyanisekileyo nabanenyaniso bebizelwa ukuba baphume eBhabheli. [ISityhilelo 18:1–5, kucatshulwe.]” Manuscript Releases, umqulu 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.

Amaxilongo asixhenxe amela umgwebo kaThixo kwimbali yeRoma yobuhedeni, yeRoma yobupopu, neRoma yanamhlanje, kodwa akamelwanga kuphela kuloo mbali, abonakaliswa kananjalo kwimbali kaSeptemba 11, 2001, nakwilizwi lesibini lomthetho weCawa oza kusungulwa kungekudala. Emva kokuxoxa ngeendinyana ezintandathu zokuqala zesahluko sesibhozo seSityhilelo, uUriah Smith uqala ukubonisa ukuzaliseka kwembali kwamaxilongo amane okuqala.

> “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.

> “Umxholo weexilongo ezisixhenxe apha uyaphinda uqhubekekiswe, yaye ugubungela intsalela yesi sahluko kunye nesahluko 9 siphela. Iingelosi ezisixhenxe ziyazilungiselela ukuvuthela. Ukuvuthela kwazo kuza njengokuzalisekisa isiprofeto sikaDaniel 2 no-7, kuqalwa ngokuqhekeka kobukumkani obudala bamaRoma baba zizahlulo zabo ezilishumi, nto leyo, kwiixilongo ezine zokuqala, esinayo inkcazo yayo.” 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 ukuba amaxilongo amane okuqala ayeyizigwebo zikaThixo phezu kweRoma yobuhedeni. Ucaphula ivesi yesixhenxe echaza iimpawu zesiprofeto zexilongo lokuqala, aze ke achonge ukuzaliseka kwalo kwimbali.

> “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.

> “Isibetho sokuqala esibuhlungu nesinzima esehlela iRoma yaseNtshona ekuhleni kwayo, yaba yimfazwe namaGoth phantsi kuka-Alaric, owavulela indlela yokungenelela okulandelayo. Ukufa kukaTheodosius, umlawuli waseRoma, kwenzeka ngoJanuwari, 395, yaye ngaphambi kokuphela kobusika amaGoth phantsi kuka-Alaric ayesele exhobile ngokuchasene nobukumkani.”

> “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.

> “Uhlaselo lokuqala phantsi kuka-Alaric lwatshabalalisa iThrace, iMakedoni, iAttica, nePeloponnesus, kodwa aluzange lufike kwisixeko saseRoma. Noko ke, kuhlaselo lwakhe lwesibini, inkokeli yamaGoth yawela iiAlps neeApennines yaza yabonakala phambi kweendonga ‘zesixeko esingunaphakade,’ esathi kungekudala saba lixhoba lomsindo wabangcangcazelisi.”

> “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.

> “Isandi lexilongo lokuqala limi malunga nasekupheleni kwenkulungwane yesine ukuya phambili, yaye libhekisa kwezi zohlaselo zitshabalalisayo zobukumkani baseRoma phantsi 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.

USmith uchonga uAlaric njengophawu lomgwebo kaThixo phezu kweRoma yobuhedeni omelwe lixilongo lokuqala. Ixilongo ngalinye linomntu wembali olimeleyo, yaye uAlaric umele ukufika kwexilongo lokuqala ukususela ekupheleni kwenkulungwane yesine. UMiller wayengenakukubona ukuba eli xilongo laziswa phezu kweRoma ngenxa yokunyanzeliswa kweCawa, kuba uMiller wayengumgcini weCawa. NoSmith wayengayiqaphelanga le nto, kodwa uSmith waqonda ukuba umthetho wokuqala weCawa onyanzelisiweyo wamiselwa nguConstantine ngonyaka wama-321. Umgaqo wesiprofeto oqhelekileyo onxulunyaniswa nokunyanzeliswa kweCawa usoloko ufana, kuba uThixo akaguquki, yaye loo mgaqo ngulo wokuba “ukuwexuka kwesizwe kulandelwa yintshabalalo yesizwe”. UAlaric umele ukuqala kwentshabalalo yesizwe eyaqala kwangelo xesha kanye apho uConstantine wawisa umthetho wokuqala weCawa.

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

USmith uyaqhubeka ngokucaphula ivesi lesibhozo, elichaza ixilongo lesibini, aze aqhubeke nengcaciso yakhe:

> “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.

> “Ubukumkani baseRoma, emva kukaConstantine, bohlulwa baba ngamacandelo amathathu; yaye ngenxa yoko kusoloko kubakho intetho ethi, ‘isahlulo sesithathu sabantu,’ njalonjalo, kubhekiswa kweso sahlulo sesithathu sobukumkani esasiphantsi kwesibetho. Olu lwahlulo lobukumkani baseRoma lwenziwa ekufeni kukaConstantine, phakathi koonyana bakhe abathathu, uConstantius, uConstantine II, noConstans. UConstantius wayephethe iMpuma, waza wamisa indawo yakhe yokuhlala eConstantinople, isixeko esiyintloko sobukumkani. UConstantine Wesibini wayephethe iBritane, iGaul, neSpain. UConstans wayephethe i-Illyricum, iAfrika, neItali. (Bona i-Ecclesiastical History kaSabine, iphe. 155.) Ngalo mba wembali owaziwayo kakuhle, uElliott, njengoko ecatshulwe nguAlbert Barnes, kumanqaku akhe ngoRev.12:4, uthi: ‘Ubuncinane kabini, phambi kokuba ubukumkani baseRoma bohlulwe ngokusisigxina baba ngamacandelo amabini, elaseMpuma nelaseNtshona, kwabakho ulwahlulo lobukumkani lwaba ngamathathu. Olokuqala lwenzeka ngo-A.D. 311, xa bohlulwa phakathi kukaConstantine, uLicinius, noMaximin; olunye ngo-A.D. 337, ekufeni kukaConstantine, phakathi kukaConstans 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.

Imeko yembali yokwahlulwa kweRoma yaba ngamacandelo amathathu, kwanokuba yaba ngamacandelo amabini ekubhekiswa kuwo ngababhalimbali abo uSmith abacaphulayo, zizinto zeRoma ezichaza umanyano oluphindwe kathathu lweRoma yanamhlanje, olwenza isakhiwo esahlulwe kubini, esimela indibaniselwano yebandla norhulumente. Xa uSmith eqhubeka, emva koko uchaza umntu wembali onxulunyaniswa nexilongo lesibini.

> “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. . ..

> “Imbali ebonisa ukuvakala kwexilongo lesibini ngokucacileyo inxulumene nokuhlaselwa nokoyiswa kweAfrika, kwaza kamva kweItali, nguGenseric owoyikekayo. Uloyiso lwakhe lwalukhulu becala lolwaselwandle; yaye impumelelo yakhe yaba “ngathi yintaba enkulu ivutha ngomlilo, iphoswa elwandle.” Ngowuphi umfanekiso onokuthi ngcono, okanye kwanoso, ubonakalise ukungqubana kwemikhosi yaselwandle, nentshabalalo ngokubanzi yemfazwe kunxweme lolwandle? Ekucaciseni eli xilongo, sifanele sikhangele iziganeko eziya kuba nefuthe elikhethekileyo kwihlabathi lezorhwebo. Umqondiso osetyenzisiweyo ngokwendalo usikhokelela ekubeni silindele ukuxokozela nokuphithizela. Akukho nto ngaphandle kwemfazwe yaselwandle enobundlobongela eyayiya kuzalisekisa esi siprofeto. Ukuba ukuvakala kweexilongo ezine zokuqala kunxulumene neziganeko ezine eziphawulekayo ezanegalelo ekuweni kobukumkani baseRoma, yaye ixilongo lokuqala libhekisa kwiintshabalalo zamaGoth phantsi kuka-Alaric, ngoko ke apha ngokwemvelo sikhangela isenzo esilandelayo sokuhlasela esashukumisa amandla aseRoma saza sanegalelo ekuweni kwawo. Uhlaselo olukhulu olulandelayo lwaba lolo luka “Genseric owoyikekayo,” ekhokela amaVandal. Uhambo lwakhe lwenzeka phakathi kweminyaka A.D. 428–468. Le nkokeli inkulu yamaVandal yayikomkhulu layo eAfrika....”

> “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.

> “Ngokuphathelele indima ebalulekileyo eyadlalwa ngulo mphangi wolwandle onesibindi ekuweni kweRoma, uMnu. Gibbon usebenzisa la mazwi anentsingiselo enzulu: ‘UGenseric, igama elithe, ekutshatyalalisweni kobukumkani bamaRoma, lafumana indawo elinganayo namagama ka-Alaric no-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:

USmith, ngoxa ecaphula umbhali-mbali uGibbon, owabonisa imifuziselo yembali yamaxilongo amathathu okuqala, wachaza ukuba uGenseric wayelixilongo lesibini waza emva koko wathi uGenseric, “wayefanele isikhundla esilinganayo noAlaric noAttila.” UAlaric ulixilongo lokuqala, uGenseric elesibini, yaye uAttila umHuni wayelixilongo lesithathu, ekuthethwa ngalo kwivesi yeshumi. USmith wabonisa ukuba ixilongo lesibini, elimelwe nguGenseric, lalimele imbali ka“428-468.” Emva koko uSmith ucaphula ivesi yeshumi echaza ixilongo lesithathu, aze aqhubeke nembaliso yakhe:

> “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.

> “Ekutolikeni nasekusetyenzisweni kwesi sicatshulwa, siziswa kwisiganeko sesithathu esibalulekileyo esakhokelela ekubhukuqweni kobukumkani baseRoma. Kwaye ekufumaneni ukuzaliseka kwembali kwesi sigodlo sesithathu, siya kuba netyala kumaQaphelo kaGqr. Albert Barnes ngenxa yezicatshulwa ezimbalwa. Ekucaciseni esi sibhalo, kuyimfuneko, njengoko esitsho lo mchazi, ‘Ukuba kubekho inkokeli ethile okanye igorha lemfazwe elinokuthelekiswa nesibhakabhaka esivuthayo; ekwathi indlela yalo ibe nobuqaqawuli obungaqhelekanga; eliya kubonakala ngesiquphe NJENGEnkwenkwezi evuthayo, lize linyamalale njengenkwenkwezi ekucinywe ukukhanya kwayo emanzini.’— 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. . ..

> “Apha kuthathwa kwangaphambili ukuba eli xilongo linebhekiselo kwiimfazwe ezatshabalalisayo nasekuhlaselweni okurhabaxa kuka-Attila nxamnye negunya lamaRoma, awaqhubayo ekhokela izihlwele zakhe zamaHuns....”

> “‘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.

> “‘Kwaye Igama LeNkwenkwezi Libizwa ngokuba nguMhlonyane [elibonisa iziphumo ezikrakra].’ La mazwi—anxulumene ngokusondeleyo ngakumbi nendinyana eyandulelayo, njengoko kwanophumliso olusetyenziswe kwinguqulelo yethu lubonisa—asibuyisela okomzuzwana esimilweni sika-Attila, kwintlungu awayengumbangi wayo okanye isixhobo sayo, nakuloyiko olwaluvuswa 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.

> “‘Ukutshatyalaliswa okupheleleyo nokucinywa,’ ngamagama abonisa kakuhle iintlekele awazizisa.” Wazibiza ngokuba, “Sisikweko sikaThixo.” 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.

Imbali yexilongo lesithathu, emelwe nguAttila umHun, yayisusela ngonyaka wama-441, yada yaya ekufeni kwakhe ngonyaka wama-453. Emva koko uSmith ucaphula ivesi yeshumi elinesibini, ebonisa ixilongo lesine yaza yachaza ukumkani ongumbharbhari uOdoacer, apho umqondiso ophindwe kathathu weRoma yaseNtshona umelwe lilanga, inyanga neenkwenkwezi. Uchaza le miqondiso mithathu njengemiqondiso “yelanga, inyanga, neenkwenkwezi—kuba ngokungathandabuzekiyo apha zisetyenziswe njengemiqondiso—ngokucacileyo zibonisa izikhanyiso ezikhulu zorhulumente waseRoma,—ookumkani bayo, amalungu esenethi, noonozakuzaku. UBhishophu Newton uyaphawula ukuba umlawuli wokugqibela weRoma yaseNtshona yayinguRomulus, owathi ngenxa yokumgculela wabizwa ngokuba nguAugustulus, okanye ‘uAugustus omncinane.’ IRoma yaseNtshona yawa ngo-A.D. 476. Noko ke, nangona ilanga laseRoma lacinywayo, izikhanyiso zalo eziphantsi zaqhubeka zikhanya buthathaka lo gama isenethi noonozakuzaku babesaqhubeka. Kodwa emva kweentlekele ezininzi zasekuhlaleni neenguqu kwelezopolitiko, ekugqibeleni, ngo-A.D. 566, lonke uhlobo lorhulumente wamandulo lwabhukuqwa, yaye iRoma ngokwayo yehliswa ekubeni ibe ngumlawulikazi wehlabathi yaba bubukhosi obuhlwempuzekileyo obuhlawula irhafu kuMphathi waseRavenna.” 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.

Apha sifumana obunye ubungqina bokwahlulwa kukaRoma kathathu, obufuzisela umanyano lukaRoma wanamhlanje oluphindwe kathathu. NgoRoma wasempuma noMlawuli uConstantine, olo lwahlulo luphindwe kathathu lwamelwa ngoonyana bakhe abathathu, kodwa ngoRoma wasentshona lwaluluhlobo lwabo lolawulo oluphindwe kathathu. USmith ke uchaza ukuba ilanga, inyanga, neenkwenkwezi zimele ulungelelwano oluthile apho uRoma wasentshona waziswa phantsi ngalo. Uqukumbela ibali lakhe ngentshayelelo elandelayo yamaxilongo amathathu okugqibela.

> “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.

> “Nangona zazisoyikeka iintlekele ezaziswe phezu kobukumkani kukungena kokuqala kwaba baphambukeli, zazikhaphukhaphu ngokuthelekisayo xa zithelekiswa neentlekele ezaziza kulandela. Zazinjengamathontsi okuqala kuphela emvula ngaphambi komkhukula owawusele uza kuwela phezu kwehlabathi lamaRoma. Amaxilongo amathathu aseleyo agutyungelwe lilifu leshwangusha, njengoko kubekwe kwiindinyana ezilandelayo.

> “‘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.’

> “‘INDIMA 13. Ndabona, ndeva isithunywa sezulu siphaphazela phakathi kwezulu, sisithi ngezwi elikhulu, Yeha, yeha, yeha, kwabemi bomhlaba ngenxa yamanye amazwi exilongo ezithunywa zezulu ezithathu, ezisesaya kuvuthela.’”

> “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.

> “Le ngelosi ayingomnye kuluhlu lweengelosi ezisixhenxe zamaxilongo, koko yileyo nje ibhengeza ukuba amaxilongo amathathu aseleyo ngamaxilongo eshwangusha, ngenxa yeziganeko ezoyikeka ngakumbi eziza kwenzeka phantsi kokuvakala kwawo. Ngaloo ndlela elilandelayo, okanye ixilongo lesihlanu, liseshwangusheni lokuqala; ixilongo lesithandathu, ishwangusha lesibini; yaye elesixhenxe, elokugqibela kolu luhlu lwamaxilongo asixhenxe, liseshwangusheni lesithathu.” Uriah Smith, Daniel and Revelation, 493.

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

Siya kuqhubeka ngooyeha abathathu bamaxilongo kwinqaku elilandelayo.

> “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.

> “Iintlekele zaseRoma yobukumkani, ekuweni kwayo, zaxelwa kwada kwesa kokugqibela kwazo, de iRoma yashiyeka ingenamlawuli, ingenammeli-ntloko, ingenandlu yeeNduna. ‘Phantsi kwabaExarch baseRavenna, iRoma yathotyelwa kwinqanaba lesibini.’ Isahlulo sesithathu selanga sabethwa, nesahlulo sesithathu senyanga, nesahlulo sesithathu seenkwenkwezi. Umnombo wabaKesare awuzange uphele kunye nabalawuli baseNtshona. IRoma, ngaphambi kokuwa kwayo, yayinebamba nje inxalenye yamandla obukumkani. IConstantinople yabelana nayo ngobukumkani behlabathi. Kwaye amaGoth namaVandal awazange alawule phezu kweso sixeko sasisengesesobukumkani, umlawuli waso, emva kokufuduswa kokuqala kwesihlalo sobukumkani nguConstantine, awayedla ngokubamba umlawuli waseRoma njengomtyunjwa wakhe nanjengesekela lakhe. Kwaye isiphelo seConstantinople sagcinelwa amanye amaxesha, saza sabhengezwa ngamanye amaxilongo. Kwelanga, kwinyanga, naseenkwenkwezini, kwakungekasabethwa ngaphandle kwesahlulo sesithathu.”

> “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.

> “Amazwi okuqukumbela eXilongo lesiNe abonisa ukubuyiselwa koBukhosi baseNtshona kwixesha elizayo: ‘Imini ayikhanyanga inxalenye yesithathu yawo, kwanobusuku ngokunjalo.’ Ngokuphathelele kwigunya lolawulo lwaseburhulumenteni, iRoma yaba phantsi kweRavenna, yaye iItali yaba liphondo eloyisiweyo loBukhosi baseMpuma. Kodwa ke, njengoko kufanelekile ngakumbi kwezinye iziprofeto, ukukhuselwa konqulo lwemifanekiso kwazisa kuqala amagunya omoya nawesikhashana kapopu nawakaiseri ekungqubaneni okunzima; yaye, ngokunika upopu lonke igunya phezu kwamabandla, uJustinian wabeka isandla sakhe soncedo ekukhuthazeni ubungangamsha bopopu, obathi kamva bazithathela igunya lokudala ookumkani. Ngomnyaka weNkosi yethu 800, upopu wanika uCharlemagne isihloko esithi uMlawuli wamaRoma.’—Keith. Eso sihloko saphinda sadluliselwa kukumkani waseFransi saya kukumkani waseJamani. Kwaye nguMlawuli uFrancis Wesibini kwanalo eli bali liyintsomi ekugqibeleni nalaphakade lalahliwa, ngoAgasti 6, 1806.” A. T. Jones, The Great Nations of Today, 54.

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