Revelation, Book of

From New World Encyclopedia
(New page: {{Started}} Dan Fefferman {{otheruses}} {{repetition|article}} thumb|right|Visions of [[John of Patmos, as depicted in the ''[[Très Riches Heures du D...)
 
 
(46 intermediate revisions by 8 users not shown)
Line 1: Line 1:
−
{{Started}}
+
{{Images OK}}{{submitted}}{{approved}}{{Paid}}{{Copyedited}}
−
Dan Fefferman
+
{{epname|Revelation, Book of}}
−
 
 
−
{{otheruses}}
 
−
{{repetition|article}}
 
−
[[Image:Saint John on Patmos.jpg|thumb|right|Visions of [[John of Patmos]], as depicted in the ''[[Très Riches Heures du Duc de Berry]]''. Four [[seraphim]] surround the throne; the twenty-four elders sit to the left and right. They are dressed in white robes, representing [[purity|pureness]], and have [[Crown (headgear)|crowns]] of [[gold]] on their heads, denoting [[wiktionary:royalty|royalty]] and [[honor]] (Rev 4:4). The book of Revelation does not specifically identify who the twenty-four elders are, though they are thought to be the twelve [[Israelites|sons]] of [[Jacob]] and the twelve [[Disciples of Jesus]].]]
 
−
 
 
−
The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', (literally, ''apocalypse of John''; [[Greek language|Greek]], Αποκαλυψις Ιωαννου, ''Apokalupsis Iōannou'') ({{IPA2|əˈpɑkəlɪps}}) is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the [[Bible]]. It is the only biblical book that is wholly composed of [[apocalyptic literature]].
 
−
Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, except for the [[2 Esdras]] (Apocalypse of Ezra), which is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.
 
−
 
 
−
== Naming ==
 
 
{{Books of the New Testament}}
 
{{Books of the New Testament}}
−
The book is frequently called "Revelation"; however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse/Revelation of John" (<span class="references-small">{{polytonic|Αποκάλυψις Ιωάννου}}</span>), and the most common title found on later manuscripts is "The Apocalypse/Revelation of the [[theologian]]" (<span
+
The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the Christian [[Bible]]. It is the only biblical book that is almost wholly composed of [[apocalyptic literature]]. Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, although [[2 Esdras]] (The Apocalypse of Ezra) is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.
−
class="references-small">{{polytonic|ΑΠΟΚΑΛΥΨΙΣ ΤΟΥ ΘΕΟΛΟΓΟΥ}}</span>).<ref>The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the later is found in the [[Majority Text]] and others, however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]]''. 27th ed. Deutsche Bibelgesellschaft, Druck: 1996, p. 632.</ref>
 
  
−
Many people mistakenly call the book "Revelations" or "The Book of Revelations" due to the long series of events which unfold throughout the manuscript.  However, the events are part of only one revelation (that of the [[End Times]]).  The first sentence of the book, ''The Revelation of Jesus Christ ... unto his servant John'', is also sometimes used as a title.<ref>"The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John..." ({{sourcetext|source=Bible|version=King James|book=Revelation|chapter=1|verse=1}} [[King James Version of the Bible|KJV]])</ref>
+
Revelation is composed of two main sections. The first is a message to the churches of seven cities in the Roman province of Asia, urging them to endure persecution and repent of their sins. The second is an apocalyptic unveiling of the [[Last Days]], including such memorable visions as the [[Four Horsemen of the Apocalypse]], the trumpet calls of seven angels signaling terrible catastrophes for mankind, the [[Antichrist|Beast]] whose number is 666 and his [[False Prophet]], the woman pursued by a [[dragon]] and her child who is caught up to [[heaven]], the [[Harlot of Babylon]], the [[Battle of Armageddon]], the [[Final Judgment]], the [[millennial reign]] of [[Christ]] and the saints, the [[Marriage Supper of the Lamb]], and the descent of the [[New Jerusalem]]. The book concludes with a promise from [[Jesus]] that he is "coming soon."  
 +
{{toc}}
 +
[[Image:Hieronymus Bosch 089.jpg|thumb|220px|[[Hieronymus Bosch]]'s depiction of John receiving his Revelation]]
 +
The Book of Revelation has produced many interpretations and much speculation. Many consider it a prophecy predicting what will happen prior to the [[Second Coming]]. Indeed, nearly every age has witnessed movements which believe that the prophecies of John were coming to pass and that the Last Days were at hand. Others increasingly take the view of [[historical criticism]], that Revelation was written mainly to inspire first century Christians to resist persecution, in the expectation that Christ would be returning immediately. Still others consider it the work inspired more by hysteria than true prophecy. [[Thomas Jefferson]], for example, called it "the ravings of a maniac." It remains one of the most widely known books of the Bible because of its vivid imagery and its prophecies of both doom and hope.
  
 
==Introduction==
 
==Introduction==
−
After a short introduction (ch. 1:1–10), the book presents an account of the author, who identifies himself as John, and of two visions that he received on the isle of [[Patmos]]. The first vision (chs. 1:11–3:22), related by "one like unto the [[Son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle," speaking with "a great voice, as of a trumpet," is a statement addressed to the [[seven churches of Asia]]. The second vision, which makes up the rest of the book (chs. 4–22), begins with "a door … opened in the sky" and describes the [[End of the world (religion)|end of the world]]&mdash;involving the final rebellion by [[Satan]] at [[Armageddon]], [[God]]'s final defeat of Satan, and the restoration of [[peace]] to the world.
 
  
−
Revelation is considered one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings of the various names and events in the account. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it",<ref>[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament]</ref> and placed it in his [[Antilegomena]].  [[John Calvin]] believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary.<ref>Anthony A. Hoekema,''[http://books.google.com/books?id=c2yT_7xw35sC&pg=PA297&dq=calvin+%22book+of+revelation%22&sig=AmfrifDlGtS92J3RYA22eIK-Fqs The Bible and the future],'' P.297. ISBN 0802835163 ISBN
+
[[Image:Schussenried Kloster Bibliothekssaal Gewölbefresko Scheitel Mitte Jüngstes Gericht Apokalyptisches Lamm.jpg|thumb|300px|left|The Lamb of Revelation 6]]
−
9780802835161, Grand Rapids, Mich.: Eerdmans, 1979.</ref>
+
The book is frequently called "Revelation;" however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse (or Revelation) of John," and the most common title found on later manuscripts is "The Apocalypse/Revelation of the [[theologian]]."<ref>The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the later is found in the [[Majority Text]] and others, however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]],'' 27th ed. (Druck: Deutsche Bibelgesellschaft, 1996), 632.</ref> Many people mistakenly call the book "Revelations" or "The Book of Revelations" due to the long series of apocalyptic events which unfold throughout the manuscript. The first sentence of the book, ''The Revelation of Jesus Christ… unto his servant John,'' is also sometimes used as a title.
  
−
In the [[4th century]], [[John Chrysostom|St. John Chrysostom]] and other [[bishop]]s argued against including this book in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse.{{Fact|date=February 2007}} Christians in [[Syria]] also reject it because of the [[Montanism|Montanists']] heavy reliance on it.<ref> see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139-142, esp. p. 138</ref> In the [[9th century]], it was included with the ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]].{{Fact|date=February 2007}} In the end it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]]. See Biblical canon for details.
+
The book presents a dramatic account of two visions received by the author, John, on the isle of [[Patmos]]. The first vision (1:11–3:22), is a message from "one like unto the [[son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle," speaking with "a great voice, as of a trumpet." It is addressed to the "angels" of the [[seven churches of Asia]], meaning [[Asia Minor]], in today's [[Turkey]]. The second vision, which makes up the rest of the book (4–22), begins with "a door… opened in the sky" and describes the [[End of the world (religion)|end of the world]]&mdash;involving horrifying wars, famines, plagues, natural disasters, fantastic creatures, mass martyrdoms, harsh punishments from God, and the great battle at [[Armageddon]], the final defeat of Satan, [[Second Coming]] of Christ, and the establishment of God's kingdom of peace.
  
−
Religious skeptics have typically been highly critical of Revelation, often considering it the work of a [[Mental illness|mentally ill]] author. Typical in this vein is nineteenth-century [[agnostic]] [[Robert G. Ingersoll]], who famously branded Revelation "the insanest of all books".<ref>[http://www.infidels.org/library/historical/robert_ingersoll/devil.html Robert G. Ingersoll - The Devil]</ref>
+
In the fourth century, [[John Chrysostom|St. John Chrysostom]] and certain other [[bishop]]s argued against including Revelation in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse. Christians in [[Syria]] rejected it because of the heretical [[Montanism|Montanists']] heavy reliance on it. By the fourth century, however, it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]].
  
−
Scholars have also noted striking parallels with [[Mithraic]] ''[[Greek Magical Papyri]]'' literature, specifically the ''Mithraic Liturgy''.<ref>The Mysteries of Mithras, Payam Nabarz Ph.D, ISBN 159477027-1</ref>
+
Revelation is one of the most controversial and difficult books of the [[Bible]], with many diverse interpretations of the meanings, characters and events in the account. In the [[ninth century]], it was included with the non-canonical ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]]. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it."<ref>[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] ''www.bible-researcher.com''. Retrieved September 10, 2019.</ref> Luther later accepted it, along with several other New Testament books he initially rejected. [[John Calvin]], on the other hand, always believed the book to be canonical; yet it was the only New Testament book on which he did not write a commentary.<ref>Anthony A. Hoekema, ''The Bible and the future'' (Grand Rapids: Eerdmans, 1979, ISBN 0802835163), 297.</ref>
−
Compare {{niv|Revelation|1:13-16|Revelation 1:13–16}} to;<br/>
 
−
<blockquote>and a god descending, a god immensely great, having a bright appearance youthful, golden-haired, with a white tunic and a golden crown and trousers, and holding in his right hand a golden (700) shoulder of a young bull: this is the Bear which moves and turns heaven around, moving upward and downward in accordance with the hour. Then you will see lightning-bolts leaping from his eyes and stars from his body.<ref>Full text available at [http://www.hermetic.com/pgm/mithras-liturgy.html]</ref></blockquote>
 
  
−
==Authorship==
+
Modern critical scholarship tends to view Revelation as deriving from Jewish apocalyptic literature, especially the [[Book of Daniel]], from which it borrows freely. They often see it, like Daniel, as having been written basically to encourage resistance to an oppressive power, in this case Rome.
−
{{John}}{{main|Authorship of the Johannine works}}
 
  
−
===Traditional view===
+
Religious skeptics have often been highly critical of Revelation, sometimes considering it the work of a [[Mental illness|mentally ill]] author. Typical in this vein is nineteenth-century [[agnostic]] [[Robert G. Ingersoll]], who famously branded Revelation "the insanest of all books."<ref>Christopher Rowland, ''Revelation'' (Epworth Press, 1993).</ref>
−
The author of Revelation identifies himself several times as "John" (1:1, 4, 9; 22:8). The author also states that he was in exile on the [[Patmos|island of Patmos]] when he received his first vision (1:9; 4:1–2). As a result, the author of Revelation is referred to as [[John of Patmos]]. John explicitly addresses Revelation to [[seven churches of Asia]] [[Asian Minor|Minor]]: [[Ephesus]], [[Smyrna]], [[Pergamum]], [[Thyatira]], [[Sardis]], [[Alasehir|Philadelphia]], and [[Laodicea on the Lycus|Laodicea]] (1:4, 11). All of these sites are located in what is now [[Turkey]]. 
 
  
−
The traditional view holds that [[John the Apostle]]—considered to have written the [[Gospel of John|Gospel]] and [[Epistles of John|epistles]] by the same name—was exiled on Patmos in the Aegean archipelago during the reign of Emperor [[Domitian]], and wrote the Revelation there. Those in favor of a single common author point to similarities between the Gospel and Revelation. For example, both works are [[salvation|soteriological]] (e.g. referring to Jesus as a [[lamb]]) and possess a high [[Christology]], stressing Jesus' divine side as opposed to the human side stressed by the [[Synoptic Gospels]]. In the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" ([[logos|{{polytonic|Ő λογος του θεου}}]]). Explanations of the differences among John's work by proponents of the single-author view include factoring in underlying motifs and purposes, authorial target audience, the author's collaboration with or utilization of different scribes and the advanced age of John the Apostle when he wrote Revelation.
+
==Authorship==
 +
[[Image:BambergApocalypseFolio001rJohnReceivesRevelation.jpg|thumb|225px|The Revelation given to John of Patmos]]
 +
The traditional view holds that [[John the Apostle]]—considered to have written the [[Gospel of John]] and [[Epistles of John]]—was exiled on Patmos in the Aegean archipelago during the reign of Emperor [[Domitian]], and wrote the Book of Revelation there. Those in favor of a single common author of the Johannine literature point to similarities between the Gospel of John and Revelation. For example, both works are [[salvation|soteriological]] (e.g. referring to Jesus as a [[lamb]]) and possess a high [[Christology]], stressing Jesus' divine side as opposed to the human side stressed by the [[Synoptic Gospels]]. In both the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" ([[logos|{{polytonic|Ő λογος του θεου}}]]). Explanations of the differences among John's supposed works include factoring in underlying purposes, the target audience, the author's collaboration with or utilization of different scribes, and the advanced age of John the Apostle when he wrote Revelation.
  
−
A natural reading of the text would reveal that John is writing literally as he sees the vision (Rev 1:11; 10:4; 14:3; 19:9; 21:5) and that he is warned by an angel not to alter the text through a subsequent edit (Rev 22:18-19), in order to maintain the textual integrity of the book.<ref>Guthrie, D: "New Testament Introduction - Hebrews to Revelation," page 260ff. The Tyndale Press: London, 1966</ref>
+
A number of [[Church Fathers]] express an opinion on the authorship of Revelation. [[Justin Martyr]] avowed his belief in its apostolic origin. [[Irenaeus]] (178 C.E.) assumed it as a conceded point. At the end of the second century, it was accepted at [[Antioch]], by Theophilus, and in Africa by [[Tertullian]]. At the beginning of the [[third century]], it was accepted by [[Clement of Alexandria]] and by [[Origen]], later by [[Methodius]], Cyprian, and Lactantius. [[Dionysius of Alexandria]] (247 C.E.) rejected it, upon doctrinal rather than critical grounds. [[Eusebius]] (315 C.E.) suspended his judgment, hesitating between the external and internal evidence. Some authorities, especially in the Eastern Church, rejected the book, however.
  
−
===Early views ===
+
Although the traditional view still has many adherents, many modern scholars believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to three separate individuals. They point to several lines of evidence suggesting that "John of Patmos" wrote only Revelation, not the Gospel of John nor the epistles of John. For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John and the writer of the epistles of "John" never identify themselves by name. Also, while both the Gospel of John and the Book of Revelation liken Jesus to a lamb, they consistently use different words for lamb when referring to him&nbsp;&mdash; the Gospel uses ''amnos,'' Revelation uses ''arnion.''<ref>[https://hermeneutics.stackexchange.com/questions/27972/why-the-use-of-lamb-%E1%BC%80%CF%81%CE%BD%CE%AF%CE%BF%CE%BD-and-not-either-lamb-%E1%BC%80%CF%81%E1%BD%B5%CE%BD-or-lamb-%E1%BC%80%CE%BC%CE%BD%E1%BD%B8%CF%82-in-revel Why the use of Lamb “ἀρνίον” and not either Lamb “ἀρήν” or Lamb “ἀμνὸς” in Revelation?] ''Biblical Hermeneutics''. Retrieved September 10, 2019.</ref> Lastly, the Gospel of John is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author was not as familiar with the Greek language as the Gospel's author.
−
A number of [[Church Fathers]] weighed in on the authorship of Revelation. [[Justin Martyr]] avows his belief in its apostolic origin. [[Irenaeus]] (178) assumes it as a conceded point. At the end of the [[2nd century]], we find it accepted at [[Antioch]], by Theophilus, and in Africa by [[Tertullian]]. At the beginning of the [[3rd century]], it is adopted by [[Clement of Alexandria]] and by [[Origen]], later by [[Methodius]], Cyprian, and Lactantius. [[Dionysius of Alexandria]] (247) rejected it, upon doctrinal rather than critical grounds. [[Eusebius]] (315) suspended his judgment, hesitating between the external and internal evidence. Some [[Biblical canon|canons]], especially in the Eastern Church, rejected the book, while most others included it.
 
  
−
===Modern views===
+
===Date===
 +
According to early tradition, the writing of this book took place near the very end of Domitian's reign, around 95 or 96. Others contend for an earlier date, 68 or 69, in the reign of [[Nero]] or shortly thereafter.<ref>Kenneth L. Gentry, Jr., ''Before Jerusalem Fell: Dating the Book of Revelation'' (Powder Springs, GA: American Vision, 1989, ISBN 0930464206).</ref> The majority of modern scholars also use these dates.
  
−
Although the traditional view still has many adherents, some modern scholars{{Fact|date=August 2007}} believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to three separate individuals. Certain lines of evidence suggest that John of Patmos wrote only Revelation, not the Gospel of John nor the Epistles of John.  For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John never identifies himself directly.  While both works liken Jesus to a lamb, they consistently use different words for lamb when referring to him&nbsp;&mdash; the Gospel uses ''amnos'', Revelation uses ''arnion''.<ref>[http://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?search=lamb&version=kjv&type=eng&submit=Find New Testament Greek Lexicon ] based on [[Strong's Concordance]]</ref> Lastly, the Gospel is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author may not have been as familiar with the Greek language as the Gospel's author.{{Fact|date=August 2007}}
+
Those in favor of the later date appeal to the external testimony of [[Irenaeus]] (d. 185), who stated that he had received information about the book from those who had seen John face to face. He says that the Apocalypse "was seen no very long time since, but almost in our day, toward the end of Domitian's reign" (A.H. 5.30.3). According to [[Eusebius of Caesarea]], Domitian had started the [[Persecution of Christians|persecution]] referred to in the book. Many scholars agree that the number 666 identifying the "Beast" of Revelation refers to Nero; however those favoring a late date see this reference as an [[allegory]], with [[Nero]] symbolizing a later tyrant, whether Domitian or someone else. Some experts believe the work was not written all at one time, with several editors having a hand in bringing it to its present form. The dating of the work is still widely debated in the scholarly community.
  
−
==Dating==
+
==Summary==
−
According to early tradition, the writing of this book took place near the very end of Domitian's reign, around 95 or 96. Others contend for an earlier date, 68 or 69, in the reign of [[Nero]] or shortly thereafter.<ref>''Before Jerusalem Fell'', ISBN 0930464206. Powder Springs, GA: American Vision, 1989.</ref> The majority of modern scholars also use these dates.<ref>Robert Mounce. The Book of Revelation. Cambridge: Eerdman's.</ref>Those who are in favor of the later date appeal to the external testimony of the Christian father [[Irenaeus]] (d. 185), who stated that he had received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no very long time since, but almost in our day, towards the end of Domitian's reign" (A.H. 5.30.3), who according to [[Eusebius of Caesarea|Eusebius]] had started the [[Persecution of Christians|persecution]] referred to in the book. However, recent scholars dispute that the book is situated in a time of ongoing persecution and have also doubted the reality of a large-scale Domitian persecution.<ref>Brown 1997, p. 806-809</ref>
+
The first three chapters of the Book of Revelation contain a channeled message from Jesus through John, to the seven churches of Asia. The remaining chapters present a series of events, full of imagery and metaphor, which detail the [[chronology]] of God's judgment on the world.
−
 
−
Some exegetes ([[Paul Touilleux]], [[Albert Gelin]], [[André Feuillet]]) distinguish two dates: publication (under Domitian) and date of the visions (under [[Vespasian]]). Various editors would have a hand in the formation of the document, according to these theories. The dating of the work is still widely debated in the scholarly community.
 
  
−
==Eschatology==
+
===Letter to the Seven Churches===
−
{{refimprove|section|date=April 2007}}
+
[[Image:BambergApocalypseFolio003rAngelWith7Candlesticks.JPG|thumb|225px|Christ and the seven lampstands, representing the seven churches of Asia]]
−
{{Copyedit|section|date=September 2007}}
+
The book identifies itself as the "revelation of Jesus Christ" given to "his servant John," who bestows a [[blessing]] on those who read, hear, and take to heart its [[prophecy]], because "the time is near." It then takes the form of an [[epistle]] from John to the seven churches of the Roman territory of Asia. John states that he was on the island of [[Patmos]] when he heard a voice commanding him to deliver this message to the churches at the following cities: [[Ephesus]], [[Smyrna]], [[Pergamum]], [[Thyatira]], [[Sardis]], [[Philadelphia]], and [[Laodicea]]. The speaker is "one like the son of man," a magnificent spiritual being who is described in impressive detail. Before him stand seven golden lampstands, representing the angels of the seven churches. "In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance." (Chapter 1)
−
Some Protestant theologians argue that the [[Gospel of John]] contains a realized [[Christian eschatology|eschatology]] which contradicts the [[futurism (Christian eschatology)|futurist eschatology]] contained in Revelation (e.g., chs. 21&ndash;22). Against this Protestant view, however, stands the Protestant proposition that, properly interpreted, even realized eschatology is not ''fully'' realized eschatology: God's kingdom has been initiated but is not entirely implemented.  
 
  
−
The second opinion is the Catholic and Orthodox view. Both churches hold the differing opinion that they are the visible kingdom and Government spoken of in Isaiah that God setup entirely and until the end of time. Therefore they do not fall under that previous Protestant opinion, and their joint view of the historicity of the entire prophecy of both books (John and Revelation), and also of the prophecy contained in Matthew 23, is entirely defensible. The basis for this argument is, amongst other passages, Matthew 23:36, "Till this generation passes" and Chapters 11:19 to 12:18 of the Book of Revelation, which Catholics believe is both a showing by Christ to John, of the spiritual meaning of the Virgin Mary's escape from Jerusalem and eventual Coronation in Heaven, which John originally took part in but didn't understand. The narrative is at the same time also considered a metaphor for the Church and its followers and how they will be protected by God.
+
[[Image:Seven-churches-of-asia.svg|thumb|225px|right|Location of the seven churches in today's Turkey]]
  
−
The "[[whore of Babylon]]" and "[[Number of the Beast|666]]" are generally therefore considered to be apostolic code for pre-Christian Rome and the Emperor Nero respectively. For Catholics and Orthodox Christians, the only prophecy yet to be realized in the book of Revelation and in the Bible altogether is the Second Coming of Christ.{{Fact|date=June 2007}}
+
To the church at Ephesus, the heavenly speaker begins with words of praise for its hard work and perseverance. He shares the church's hatred of the heretical [[Nicolaitans]], a group traditionally believed to have practiced sexual promiscuity in the name of [[Christianity]]. However, the speaker criticizes the Ephesians for having "forsaken your first love," and he threatens to remove it from its place of honor among the churches if it does not repent. For the church at Smyrna he predicts suffering and persecution, but praises the church for its previous perseverance in the face of slander from the local Jewish community, whom he refers to as "those who say they are Jews and are not, but are a [[synagogue]] of [[Satan]]." To the church at Pergamum he follows the pattern of beginning with praise for its suffering, but follows with criticism for not being stricter with those who "sin by eating food sacrificed to [[idol]]s and by committing sexual immorality," even allowing membership to those who hold to teaching of the hated Nicolaitans. To the church at Thyatira, he professes his love, but condemns the church for its toleration of "that woman Jezebel," a [[prophet]]ess who leads people into "sexual immorality and the eating of food sacrificed to idols." (chapter 2)
  
−
==Chronology==
+
For the church at Sardis, the speaker has no kind words, accusing it of being spiritually dead. He admits only that "Yet you have a few people in Sardis who have not soiled their clothes," and calls the church at large to repent, lest he come as "a thief" and blot their names from the [[Book of Life]]. In contrast, to the church at Philadelphia, he gives only encouragement; it is weak but it has endured. He promises that those of the "synagogue of Satan" will bow before the Philadelphian Christians, and assures them "I am coming soon." Finally he speaks to the Laodiceans, calling them "lukewarm" on account of their wealth and comforts. He threatens to "spew you from my mouth" because of their lack of zeal, and urges them to repent.
−
{{Main|Chronology of Revelation}}
 
−
''Revelation'' is divided into seven cycles of events, with the [[7 (number)|number seven]] also appearing frequently as a symbol within the ''Book of Revelation''. The chapters of ''Revelation'' present a series of events, full of imagery and metaphor, which detail the chronology of God's judgment on the world.
 
  
−
Exact interpretations of the chronology of ''Revelation'' vary extensively.  Some Biblical scholars{{Who|date=September 2007}} interpret the events literally, as a chronological "laundry list" of happenings that will be experienced as the time of ''Revelation'' grows near.  Others{{Who|date=September 2007}} feel that the imagery contains symbolic commentaries on the world during the historical period in which ''Revelation'' was written.
+
Each of the churches receives a promise of a reward for those who persevere, relating either to participating in the blessings or avoiding the "woes" described in the succeeding chapters.
  
−
==Schools of thought==
+
===The Seven Seals===
−
{{refimprove|section|date=September 2007}}
+
[[Image:Saint John on Patmos.jpg|thumb|200px|left|The vision of [[John of Patmos]], as depicted in the ''Très Riches Heures du Duc de Berry.'' Four [[seraphim]] surround the throne; the 24 elders sit to the left and right.]]
−
{{Copyedit|section|date=September 2007}}
+
The book now turns to a very different type of revelation. The vision opens with a detailed description of a divine being who has placed an "open door" before the revelator. "Come up here," a voice declares, "and I will show you what must take place after this." God—having the appearance of "jasper and carnelian"—sits on a throne encircled by a rainbow, surrounded by 24 elders. Thunder and lightning issue from the throne, before which are seven lamps described as the "seven spirits of God" and four winged "living creatures" covered with eyes, apparently [[seraphim]]. (Chapter 4)
−
There are several schools of thought concerned with how the contents of the Book of Revelation should be interpreted.
 
  
−
* The ''Biblical prophecy'' school of thought holds that the contents of Revelation, especially when interpreted in conjunction with the [[Book of Daniel]] and other eschatological sections of the [[Bible]], constitute a [[prophecy]] of the [[end times]]. This school can be further subdivided into the ''[[preterism|preterist]]'' view, which sees the book concerned with [[1st-century]] events; the ''futurist'' view, which applies most of the events in the book into the end times (namely from chapter 6 onwards); and the ''historicist'' view, which regards the book as spanning history from the first century through the [[second coming]].
+
[[Image:Apocalypse vasnetsov.jpg|thumb|300px|The Four Horsemen of the Apocalypse]]
−
* A second ''Biblical Prophecy'' school of thought exists, believing that Revelation is a rewriting of the various prophetic books of the Old Testament and that it was originally located at the end of the Old Testament with several other, since removed, prophetic books. This school also maintains that many of these same prophetic books are merely different rewrites of each other (in the same way that Matthew, Mark, and Luke are thought to be by some scholars).{{Fact|date=March 2007}}
 
−
* The ''historical-critical'' approach, which became dominant among critical scholars of religion since the end of the [[18th century]], attempts to understand Revelation within the genre of [[apocalyptic literature]], which was popular in both Jewish and Christian tradition since the Babylonian [[diaspora]], following the pattern of the [[Book of Daniel]]. There is further information on these topics in the entries on [[higher criticism]] and apocalyptic literature.
 
−
* The long-standing and highly controversial view of the ''esoteric schools'' is that Revelation, like all scriptures, bears seven levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in the esoteric knowledge enter gradually into more subtle levels of understanding.  From this perspective, it can be understood that Revelation, as a very difficult scripture to grasp intellectually, is more directly concerned with guiding those who have some degree of esoteric knowledge, which requires going beyond the use of the intellect.    The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of [[Kabbalah|Kabbalistic]] symbolism, written by a Kabbalist, for Kabbalist disciples.  With the Kabbalah in hand, the disciple can more easily grasp the simultaneous presence of multiple levels of meaning contained in one symbol or allegory.  This view is held by schools related to teachers such as [[H.P. Blavatsky]], [[Eliphas Levi]], [[Rudolf Steiner]] and [[Samael Aun Weor]].{{Fact|date=March 2007}}
 
−
* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.
 
−
* [[Ebionites|Neo-Ebionites]] and other [[Essene|Neo-Essenes]] regard Revelation as a description of the Destruction of The Temple in 70 and the subsequent Imperial Roman [[persecution of Jews]] and [[persecution of Christians|Christians]].
 
  
−
* The "Patristic Interpretation," or the view held by [[Augustine of Hippo|St. Augustine]]{{Fact|date=July 2007}} , [[Jerome]]{{Fact|date=July 2007}}, and other early [[Church Fathers]], views Revelation as an attempt to describe a spiritual reality and heavenly worship and compare it to the liturgy of the Christian Church.  Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]]{{Fact|date=July 2007}} and has been avidly promoted by modern theologians such as [[Scott Hahn]] <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'', ISBN 0385496591. New York, NY: Doubleday, 1999.</ref>.
+
Next to the throne of God is a scroll sealed with seven seals, which may only be opened by "the Lamb," a being with seven horns and seven eyes, who is worshiped by the elders, by the "living creatures," and by myriads of [[angel]]s, who declare him "worthy" to open the scroll because "you were slain, and with your blood you purchased men for God." (Chapter 5) The Lamb opens the first four seals they reveal the [[Four Horsemen of the Apocalypse]], riding a white horse symbolizing one who conquers, a red horse symbolizing [[war]], a black horse symbolizing [[famine]], and a pale green horse symbolizing [[death]]. The opening of the fifth seal reveals the souls of the martyrs who had been slain "because of the word of God," who cry out that God should soon "avenge our blood." They are told to be patient, because more [[martyr]]s must still join them before the day of vengeance arrives. When the sixth seal is opened, "the sky receded like a scroll, rolling up, and every mountain and island was removed from its place." The wealthy rulers of the world, as well as the poor and slaves alike, all flee and seek to hide from "the wrath of the Lamb." (Chapter 6)
  
−
These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy school of thought is popular among [[Protestant]] [[fundamentalism|fundamentalists]], other [[evangelicalism|evangelicals]] (many of whom also find value in the other approaches), and amongst [[Rastafari movement|Rastafarians]], who interpret the book very differently from fundamentalist Christians but definitely belong to the Biblical Prophecy school. (Rastafarians believe [[Haile Selassie I of Ethiopia|Haile Selassie I]] to be the [[Messiah]] and [[God]] [[incarnate]].) Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Moreover, [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have delimited their own specific positions on Revelation.
+
Terrible natural calamities are about to occur, but angels restrain them until 144,000 saints can be "sealed," 12,000 from each of the tribes of Israel. The revelator is informed that these are "they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb." (Chapter 7) Now the seventh seal is opened, and a "silence in heaven" ensues for half an hour. Seven angels appear, each with a trumpet. The sounding of the first trumpet brings "hail and fire mixed with blood," destroying one third of the earth. The second trumpet signals the death of one third of the sea creatures. The third brings the poisoning of the fresh waters, causing many people to die. The fourth trumpet results in a third of the sun, moon, and stars losing their light. The worst, however, is yet to come, as eagle flies through the air declaring: "Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!" (Chapter 8)
  
−
== Schools of interpretation ==
+
===The three woes===
−
There are four major schools of interpretation.
+
[[Image:B Escorial 95v.jpg|thumb|200px|The fifth angel]]
 +
The first "woe"—proclaimed by the trumpet of the fifth angel—is a star which falls to earth and opens an abyss. Terrible smoke and fire arise, causing the sun to be darkened and allowing hordes of [[horse]]-sized [[locusts]] to escape. These monsters have [[scorpion]]-like stings, human faces, [[lion]]s' teeth, and women's hair, and they will torment the inhabitants of the earth for five months, excepting only the 144,000 who have been sealed. The sixth angel's trumpet signals the release of four mighty angels of war from the River [[Euphrates]], with a force of 200 million mounted troops; their mission: "to kill a third of mankind." However, even this does not cause the rest of mankind to turn to God, "nor did they repent of their murders, their magic arts, their sexual immorality or their thefts." (Chapter 9)
  
−
===Preterist view===
+
At this point a new angel intervenes, descending from above and standing on both the sea and the land. He provides the revelator with a small scroll that he must eat, for: "You must prophesy again about many peoples, nations, languages and kings." (Chapter 10) The revelator is instructed to measure the [[Temple of Jerusalem]]. Gentiles will trample the holy city for 42 months, but two "witnesses"—called two olive trees—will be given divine power to testify during this time. Fire comes from their mouths to devour their opponents and there is no rain at all during their ministry. A beast will arise from the abyss and kill them, and the inhabitants of the earth will rejoice because of the torments these prophets brought. However the two witnesses will revive after three and a half days. A terrible earthquake ensues as the witnesses ascend into heaven, and 7,000 people are killed. This concludes the "second woe."
−
[[Preterism]] holds that the contents of Revelation constitute a prophecy of events that were fulfilled in the 1st century.<ref>This is the view which is held by the overwhelming majority of Catholics{{Fact|date=June 2007}}. {{cite web|url=http://www.catholic.com/library/Whore_of_Babylon.asp|title=The Whore of Babylon|publisher=Catholic Answers|accessdate=2007-05-11}}</ref> This view depends critically on an early date of Revelation, ''c.'' 68, since any later date makes the "prophecy" postdate the events prophesied. Even accepting that date leaves a narrow margin of one to two years before the fulfillment occurs. Preterist interpretations generally identify either Jerusalem or Pagan Rome as the persecutor of the Church, "Babylon," the "Mother of Harlots," etc. They see Armageddon as God's judgment on the Jews, carried out by the [[Military history of the Roman Empire|Roman army]], which is identified as "the beast." Some preterists see the second half of Revelation as changing focus to Rome, its persecution of Christians, and the fall of the [[Roman Empire]]. It sees the Revelation being fulfilled in 70, thereby bringing the full presence of God to dwell with all humanity. It also holds, especially in the Catholic belief, that the Emperor Nero, who blamed the Rome fire on the Christians in Rome, sparking a wave of persecution, was possibly the Antichrist mentioned in the book as his name equals 666 in Roman numerals.<ref>{{cite web|publisher=Catholic encyclopeadia|url=http://www.newadvent.org/cathen/01594b.htm|title=Apocalypse|accessdate=2007-05-11}}</ref> Also, if using the Latin spelling of Nero's name, but using the Hebrew symbols with their assigned numeric values (an ancient method known as [[gematria]]), the total of the numeric values equals 666. However, a few ancient manuscripts of the Revelation say the number is 616, fifty less than the more well known numeral. A possible method to this problem lies in early translation. In the assumption that the Revelation was meant to be distributed among the early Christians, it could very well be assumed that occasionally someone may have used the Hebrew spelling of Nero's name and not the Latin spelling, so the total value of the gematria would be 616.<ref>[[Hank Hanegraaff|Hanegraaff, Hank]]. 2007. ''The Apocalypse Code'' (ISBN 0-8499-0184-7) Nashville, TN: Thomas Nelson, Inc.</ref> Catholics generally believe chapters 11:19 to 12:18 are the true story of the Journey to Ephesus (and then later to Heaven) of the Virgin Mary (who they believe is the Second ark of the Covenant), and a possible metaphor for the plight of the early church.{{Fact|date=April 2007}} All that remains for Catholic preterists is Christ's second coming.{{Fact|date=April 2007}}
 
  
−
Another view of the book of Revelation is known as [[Partial Preterism]]. This view, much like modern [[dispensationalism]], splits end-times prophecy into multiple parts.  Whereas in some of the many varieties of dispensationalism, part of the Book of Revelation is literal where as other parts are figurative, Partial-Preterism does the same and holds Matthew 24 to be partially speaking of the fall of Jerusalem in 70, where as other parts are fulfilled at the [[Second Coming|final return of Christ]].{{Fact|date=January 2007}}
+
Finally, the seventh trumpet is sounded, and great rejoicing is heard in heaven, as "the kingdom of our Lord and of his Christ" is inaugurated. God's temple in heaven is opened, and the [[Ark of the Covenant]] is revealed, among "flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm." (Chapter 11)
  
−
===Futurist view===
+
[[Image:La Bête de la Mer.jpg|thumb|250px|Medieval tapestry of the two beasts of Revelation 13]]
−
The futurist view assigns all or most of the prophecy to the future, shortly before the [[second coming]]. Futurist interpretations generally predict a resurrection of the dead and a [[Rapture]] of the living, wherein all true Christians and those who have not reached an age of accountability are gathered to Christ at the time God's kingdom comes on earth. They also believe a [[tribulation|Great Tribulation]] will occur - a seven year period of time when believers will experience worldwide persecution and martyrdom, and be purified and strengthened by it. Futurists differ on when believers will be raptured ("caught up"), but there are three primary views: 1) before the Tribulation; 2) near or at the midpoint of the Tribulation; or 3) at the end of the Tribulation.  There is also a fourth view of multiple raptures throughout the Tribulation, but this view does not have a mainstream following. 
 
  
−
[[Dispensationalism|Pretribulationists]] believe that all Christians then alive will be taken bodily up to meet Christ before the Tribulation begins. In doing so, Christians are "kept" from the Tribulation, much as Noah was removed before God judged the antediluvian world.  Pretribulationists believe the Dispensation of Grace concludes when Christians are taken up.  [[Middle Tribulation Rapture|Midtribulationists]] believe that the rapture of the faithful will occur approximately halfway through the Tribulation, after it begins but before the worst part of it occurs. Some midtribulationists, particularly those holding to a "pre-wrath rapture" of the church, believe that God's wrath is poured out during a  "Great Tribulation" that is limited to the last 3-1/2 years of the Tribulation, after believers have been caught up to Christ. [[Post Tribulation Rapture|Posttribulationists]] believe that Christians will not be taken up into Heaven, but will be gathered in the sky and received into the Kingdom at the end of the Tribulation. (Pretribulationist Tim LaHaye admits a post-tribulation rapture is the closest of the three views to that held by the early church.) All three views hold that Christians will return with Christ at the end of the Tribulation.  Proponents of all three views also generally portray Israel as unwittingly signing a seven year peace treaty with the [[Antichrist]], which initiates the seven year Tribulation.  Many also tend to view the Antichrist as head of a revived Roman Empire, but the geographic location of this empire is unknown.  [[Hal Lindsey]] suggests that this revived Roman Empire will be centered in western Europe, with Rome as its capital. Tim LaHaye promotes the belief that Babylon will be the capital of a world-wide empire.  Joel Richardson and Walid Shoebat have both recently written books proposing a revived eastern Roman Empire, which will fall with the boundaries of the Ottoman Empire.  (Istanbul also has seven hills, was a capital of the Roman Empire and is known as the [[Golden Horn]] - notable given the escatological references to the "Little Horn".)  There is also a variant Futuristic view that the Tribulation can occur in any generation, meaning Satan always has an antichrist in the wings and there is always a nation-state that can become the revived Roman Empire.  This variant view is developed by Angela Hunt in her fictional work, ''The Immortal''. 
+
[[Image:Bamberger Apokalypse- Book with Seven Seals - The Woman and the Dragon.JPG|thumb|left|200px|The woman, her child, and the dragon (Chapter 12)]]
  
−
The futurist view was first proposed by two Catholic writers, [[Manuel Lacunza]] and [[Ribera]]. Lacunza wrote under the pen name "Ben Ezra," and his work was banned by the Catholic Church. It has grown in popularity in the 19th and 20th centuries, so that today it is probably most readily recognized. Books about the "[[rapture]]" by authors like [[Hal Lindsey]], and the more recent [[Left Behind (series)|Left Behind]] novels (by [[Jerry Jenkins]] and [[Tim LaHaye]]) and movies, have done much to popularize this school of thought.
+
Suddenly a woman of great royalty appears, pursed by a [[dragon]]. She is to give birth to a child who will rule the world with an iron rod, but her child is caught up to God, and she flees to the desert, where she will remain for 1,260 days. Now the [[Archangel Michael]] and his angels make war against [[Satan]], who is cast down to earth. This "ancient serpent" now turns to pursue the woman, but she escapes on an eagle's wings, while the dragon contents himself to make war on the saints. (Chapter 12)
  
−
The [[Rastafarians]] hold a futurist view of the book of Revelation, relating it both to 20th-century events such as the crowning of [[Ethiopia]]n Emperor [[Haile Selassie]] and the [[Second Italo-Ethiopian War]], and also to future events such as the second coming of Selassie on the day of judgment.
+
A terrible beast now emerges from the sea, with ten horns and seven heads, resembling a [[leopard]]. For 42 months, he is given authority over the earth, uttering blasphemous words against God. He has a fatal wound, but it has been healed, and everyone except the 144,000 worship him. Now another beast emerges from the earth, this one with "two horns like a lamb, but he spoke like a dragon." He has the power to work miracles, and it is he who influences the people to worship the first beast. This beast breathes life into the first beast's image and causes all people to receive a mark on their forehead in order to buy or sell. The number of the beast and of his mark is 666. (Chapter 13)
  
−
The various views on tribulation are actually a subset of theological interpretations on the Millennium, mentioned in Revelation 20. There are three main interpretations: [[Premillennialism]], [[Amillennialism]], and [[Postmillennialism]].
+
A vision now intervenes of the 144,000 saints, with three angels who predict the ultimate triumph of God. A man "like the son of man" sits on a white cloud. He is commanded by an angel to "Take your sickle and reap" the earth. An angel joins him in this work, and grapes are harvested into "the great winepress of God's wrath," reaching a height of 180 miles. (Chapter 14) Seven more angels appear, each of them with a plague. God's heavenly temple remains closed while the angels do their work. (Chapter 15) God commands the seven angels to pour out his wrath on the earth:
 +
*Sores break out on the people who have the mark of the beast and worship his image.
 +
*The sea turns to blood and everything in it dies.
 +
*The rivers also turn to blood, and the angel in charge declares God's judgment just.
 +
*The sun scorches the people of the earth with fire, and the people still do not repent.
 +
*The kingdom of the beast is plunged into darkness; the people only curse God all the more.
 +
*The Euphrates runs dry in preparation for the coming war of [[Armageddon]].
 +
*The most terrible earthquake causes "the great city" to be split into three parts, and the cities of the nations collapse; hailstones weighing 100 pounds fall to earth with crushing force. (Chapter 16)
  
−
Premillennialism believes that Christ will return to the earth, bind Satan, and reign for a literal thousand years on earth with Jerusalem as his capital. Thus Christ returns before ("pre-") the thousand years mentioned in chapter 20. There are generally two subclasses of Premillennialism: Dispensational and Historic. Some form of premillennialism is thought to be the oldest millennial view in church history.{{Fact|date=March 2007}} [[Papias]], believed to be a disciple of the Apostle John, was a premillenialist, according to [[Eusebius]].
+
An angel now shows the revelator the punishment which will be given to the "[[Harlot of Babylon]]," who is responsible for the suffering of God's saints and rides on the beast with seven heads and ten horns. The heads are seven hills and also seven kings. The beast himself is also a king. The ten horns are also ten lesser kings, who will receive their authority from the beast. Various other clues are given to interpreting the vision of the prostitute, the beasts, and other symbols. (Chapter 17)
  
−
Amillennialism, the traditional view for Roman Catholicism and Protestantism, believes that the thousand years mentioned are not ("a-") a literal thousand years, but is figurative for what is now the church age, usually, the time between Christ's first ascension and second coming. This view is often associated with [[Augustine of Hippo]]. Amillennialists differ on the time frame of the millennium as some say it started with Pentecost, others say it started with the fulfillment of Jesus' prophecy regarding the destruction temple in Jerusalem (70), and other starting points have also been proposed. Whether this eschatology is the result of [[caesaropapism]], which may have also been the reason that premillennialism was condemned, is sharply disputed.  
+
An angel declares that "the Harlot of Babylon is fallen." Another angel calls the people of God to come out of her and not to share in her sin. Terrible woes will be added to those who do not repent, but the [[apostles]] and [[prophets]] will rejoice in the city's suffering. (Chapter 18) A great multitude in heaven sing choruses of "Hallelujah!" as the great wedding feast of the Lamb is declared. A white horse appears, and its rider is declared "faithful and true." His name is the Word of God, and he is the King of Kings and Lord of Lords. The birds are invited to God's feast, where they will "eat the flesh of kings, generals, and mighty men …." The beast and his kings battle with the King of Kings and are defeated. The two beasts (one now called the "false prophet") are "thrown alive into the fiery lake of burning sulfur" while the other kings and their soldiers are "killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh." (Chapter 19)
  
−
Postmillennialism believes that Christ will return after ("post-") a literal/figurative thousand years, in which the world will have essentially become a Christendom. This view was held by [[Jonathan Edwards]].  This view gained momentum through the nineteenth century, but World Wars I and II dealt a setback to this approach.
+
[[Satan]] is now bound and cast into the abyss, where he will remain for 1,000 years. The martyred saints, meanwhile, come to life and reign with [[Christ]]. This is dubbed "the first resurrection." After 1,000 years, however, Satan will be released to deceive the people of the earth again. His forces will surround the "city that God loves," but fire will come from heaven and defeat them. This time the Devil and his minions will be tormented in the lake of fire forever, with no escape. Then the [[final judgment]] takes place; the [[Book of Life]] is opened, and everyone whose name is not found in it will join the Devil in the lake of fire. (Chapter 20)
  
−
===Historicist view===
+
===The New Jerusalem===
−
The historicist view regards the prophecy as spanning the time from the end of the first century through the second coming of Christ.
+
[[Image:B Facundus 253v.jpg|thumb|225px|The New Jerusalem (c. 1047)]]
 +
A great vision of the [[New Jerusalem]] now unfolds. It is "prepared as a bride beautifully dressed for her husband," and a voice declares: "Now the dwelling of God is with men." God declares his work finished, promising blessing to those who endure and threatening suffering to those who do not repent of their sins. The New Jerusalem shines with God's glory. It has 12 gates, each with its own angel, for each of the 12 tribes of Israel. Yet it contains no temple, for God and the Lamb are its temple. Nor does it need the sun or the moon, for God provides its light through the Lamb, who is its lamp. The nations walk by this light, and nothing impure ever enters its marvelous gates. (Chapter 21)
  
−
Politically, historicist interpretations apply the symbols of Revelation to the gradual division and collapse of the [[Roman Empire]], the emergence of a divided Europe in the West and a Muslim empire in the East, and the collapse of the Eastern Empire while Europe attempts to reunite and recreate the Roman Empire.
+
A river of life flows through the city from God's throne, and the [[Tree of Life]] stands on each side of it, bearing 12 kinds of fruit. Its leaves will heal the nations. The city's citizens will see God's face, and there will be no more curses.  
  
−
Ecclesiastically, historicist interpretations see Revelation as teaching that the Church would expand, despite persecution, until it "conquered" the whole world&mdash;but in the process, would gradually evolve into an [[apostate]] system within which true Christians would be a persecuted minority. The apostate Church is associated with the symbols of the "Mother of Harlots" and with "Babylon." It is seen as an "Antichrist system" which exists for much of history rather than expecting a single "Antichrist" in the last days, as futurist interpretations do.
+
Here the vision breaks off, and Jesus himself speaks again to the churches: "Behold I am coming soon." John bears testimony that he is the one who saw these things. Jesus declares that he has sent his angel to deliver his message to the churches and warns that no one must change anything written in "this book." Again he declares, "Yes, I am coming soon," to which John adds: "Amen. Come, Lord Jesus."
  
−
According to historicist interpretations, the [[second coming]] of Christ occurs about the time that a partly reunited Europe starts to wage war against Israel. This view is held mainly by [[Fundamentalist Christianity|Fundamentalist]] Protestant Christians. The exact constitution of this [[confederation|confederacy]] differs between interpretations: in some it is mainly composed of [[Eastern Europe]]an countries, notably [[Russia]]; in others, [[Western Europe]]an; some include [[United Kingdom|Britain]], while others suggest that Britain and former [[Commonwealth of Nations|Commonwealth]] nations will oppose the confederacy. In all historicist interpretations, Christ defeats this confederacy, rescues Israel from certain destruction, judges apostate Christianity and vindicates the true believers, and sets up a kingdom on earth.
+
==Schools of Thought==
−
 
+
[[Image:Bamberger Apokalypse - Book with 7 Seals - The Second Beast.JPG|thumb|250px|Those who see the Book of Revelation as a prophecy concerning things yet to come expect the "Beast" and the false prophet to be two world figures who will sway the majority of people to their views.]]
−
The earliest Christian writers adopted a historicist viewpoint, though at such an early date, the distinction between historicist and futurist views was less pronounced. Historicist interpretations tend to be [[millenarian]], emphasizing the literal reign of Christ on earth, and as that doctrine receded in importance, so too did the historicist focus in interpretation. Today, historicist interpretations are favored in the most ardently millenarian sects.
+
There are several schools of thought concerned with how the contents of the Book of Revelation should be interpreted.
−
 
+
* The ''Biblical prophecy'' school of thought holds that the contents of Revelation, especially when interpreted in conjunction with the [[Book of Daniel]] and other eschatological sections of the [[Bible]], constitute a [[prophecy]] of the [[end times]]. This school can be further subdivided into the ''[[preterism|preterist]]'' view, which sees the book concerned with first-century events; the ''futurist'' view, which applies most of the events in the book into the end times; and the ''historicist'' view, which regards the book as spanning history from the first century through the [[Second Coming]].
−
Some Protestant writers today use this school of interpretation as the foundation for an anti-Catholic polemic, but it should be noted that such is not an inherent property of historical interpretations. Many Catholic writers in the fourth and fifth centuries applied the notion of future apostasy to their own church, in various ways. Some argued that an apostasy would arise within the church. Others argued that this had already happened, and cited one or another sect which arose over some theological dispute. What differs between interpretations is the identity of the [[apostasy]].
+
* The ''Patristic view,'' held for example by [[Augustine of Hippo|Saint Augustine]], [[Jerome]], and other early [[Church Fathers]], views the Book of Revelation as an attempt to describe a spiritual reality and heavenly worship, related to the liturgy of the Christian Church. Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]] and has been avidly promoted by modern theologians such as [[Scott Hahn]]. <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'' (New York, NY: Doubleday, 1999, ISBN 0385496591).</ref>
−
 
+
* The ''historical-critical'' approach, which became dominant among biblical scholars of religion since the end of the eighteenth century, attempts to understand Revelation within the genre of [[apocalyptic literature]], which was popular in both Jewish and Christian tradition since the [[Babylonian diaspora]], following the pattern of the [[Book of Daniel]]. In this view, Revelation was created primarily to encourage Christians to [[repentence|repent]] of their sins and to resist Roman persecution, in expectation of the immediate return of Christ.  
−
===Spiritual or idealist view===
+
* The view of the ''esoteric schools'' is that Revelation, like all scriptures, bears seven levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in the esoteric knowledge enter gradually into more subtle levels of understanding.
−
The Spiritual view (also called Idealist by some writers) does not see the book of Revelation as predicting specific events in history.  Rather it sees the visions as expressing eternal spiritual truths that find expression throughout history.  Only in the last few chapters are specifically predictive eschatological issues taken up.{{Fact|date=July 2007}}
+
* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on the book of Revelation as a work of art and imagination, viewing the imagery as [[symbolism|symbolic]] depictions of timeless truths and the victory of good over [[evil]].
−
 
+
* [[Ebionites|Neo-Ebionites]] and other [[Essene|Neo-Essenes]] regard Revelation as related essentially to the Destruction of the [[Temple of Jerusalem]] in 70 C.E. and the subsequent Imperial Roman [[persecution of Jews]] and [[persecution of Christians|Christians]].  
−
==Interpretations==
 
−
===Eastern Orthodox view===
 
−
[[Eastern Orthodoxy]] has an interpretation that does not fit well into any of the above classifications. It treats the text as simultaneously describing contemporaneous events and as prophecy of events to come, for which the contemporaneous events were a form of foreshadow. It rejects attempts to determine, before the fact, if the events of Revelation are occurring by mapping them onto present-day events, taking to heart the Scriptural warning against those who proclaim "He is here!" prematurely. Instead, the book is seen as a warning to be spiritually and morally ready for the end times, whenever they may come ("as a thief in the night"), but they will come at the time of [[God]]'s choosing, not something that can be precipitated nor trivially deduced by mortals. The Book of Revelation is the only book of the New Testament that is not publicly read by the Eastern Orthodox Church.
 
−
 
 
−
===Anglican view===
 
−
The Anglican/Episcopal view is that this book should be seen as a book of hope and also a book of warning. It gives hope to those Christians who are being persecuted, assuring them that their suffering is not in vain. It also warns those non-Christians of the coming events and what will happen to them. Revelation is an example of typical Jewish Apocalyptic literature. It uses symbolic imagery to communicate hope to those in the midst of persecution. The events which occur in Revelation are ordered according to literary, rather than strictly chronological patterns.
 
−
 
 
−
===Latter-day Saint view===
 
−
[[Mormonism]] believes that the Book of Revelation reveals important prophecy about the last days, the millennium, judgement, the destruction of Babylon (Satan's forces of evil), and the triumph of Christ's forces of good. Distinctly Mormon views involve the nature of a divine inheritance in the afterlife for those who overcome by faith in Jesus Christ. They also view the first six seals as a representation of six-thousand years of earth's temporal existence, or being in a non-paradisaical state, with the seventh seal representing the millennium. This gives them a historicist view spanning a much larger period of time than the traditional historicist views of the book.{{Fact|date=September 2007}}
 
−
 
 
−
===Paschal Liturgical view===
 
−
This view, put forth by a few Catholic theologians, considers the liturgical worship, particularly the Easter rites,  of early Christianity as background and context for understanding the Book of Revelation's structure and significance. It is explained in ''The Paschal Liturgy and the Apocalypse'' by Massey H. Shepherd and in [[Scott Hahn]]'s ''The Lamb's Supper - the Mass as Heaven on Earth'', in which he states that Revelation in form, is structured after creation, fall, judgment and redemption. Those who hold this view say that the Temple’s destruction had a profound effect on the Jewish people, not only in Jerusalem but among the Greek-speaking Jews of the Mediterranean. They believe Revelation is intended to give insight into the early Eucharist, saying that it is the new Temple worship in the New Heaven and Earth.
 
−
 
 
−
===Esoteric view===
 
−
The esoterist views the Book as delivering both a series of warnings for humanity and a detailed account of internal, spiritual processes of the individual soul. The [[seven seals]] are the seven chakras and the consequence of opening them is the unleashing of the physiological forces that reside there. The Second Coming is thus a personal event, the integration of your spiritual self with your animal self, resulting in a fully conscious human.<ref>Aun Weor, 1960</ref>
 
−
 
 
−
Some scholars have noted the similarities of the myth of Revelation about a rider on a white horse with the [[Buddhist]] and [[Hindu]] myths of [[Kalki]] who is considered the last avatar in the cycle of ages and is also associated with the end of time.<ref>Aun Weor, 1960</ref>
 
−
 
 
−
The esoteric view also presents the Book as the Christian yoga (union) practices text on death and rebirth in Christ. The four horsemen are described as the four elemental forces (fire, water, air, earth) and are used in the spiritual purification of the body and mind. The characters of Revelation are considered anthropomorphized aspects of human consciousness. <ref>Hudson, 2006</ref>
 
−
 
 
−
[[Edgar Cayce]] had a similar interpretation.<ref>[http://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html Interpretating the Revelation by John Van Auken]</ref>
 
  
−
===New Church view===
+
These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy is popular among [[Protestant]] [[fundamentalism|fundamentalists]], and other [[evangelicalism|evangelicals]]. However, it also characterizes the approach of [[Rastafari movement|Rastafarians]] and other non-Christian or semi-Christian sects. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have defined their own specific positions on Revelation.
  
−
The doctrine of the [[New Church]] includes a work called ''Apocalypse Revealed'' <ref>''[http://www.smallcanonsearch.com/read.php?book=ar&section=0 The Book of the Apocalypse Revealed - Uncovering the Secrets That Were Foretold There and Have Lain Hidden until Now]'', Small Canon Search, accessed April 30, 2007.</ref>, written by [[Emanuel Swedenborg]]. This view considers the Book of Revelation a prophetical account of the judgment on the Christian church and the establishment of a new Christian church. The imagery in the visions are seen as symbolic depictions of the spiritual event of Jesus' [[second coming]], and the resistance to his advent among those in the Christian church who are in love of power, and in dead faith. Those who believe Jesus is God, and follow his commandments are seen as those who are of the new church. The struggle between the new Christian church with the established church is the seen as the spiritual theme underlying Revelation. ''Apocalypse Revealed'' goes through a detailed exposition of the [[correspondences]] of each figure in the book.<ref name="Swedenborg">1766,(Apocalypse Revealed) Latin: Apocalypsis Revelata, in quae detegunter Arcana quae ibi preedicta sunt.</ref>
+
There are some notable critics who have dismissed the Book of Revelation as fraudulent, irrelevant, or even the work of a mentally imbalanced person. Among these is Thomas Jefferson, who wrote, "It is between fifty and sixty years since I read it [the Book of Revelation], and I then considered it merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherencies of our own nightly dreams."—-Thomas Jefferson, letter to General Alexander Smyth, January 17, 1825
  
−
===Radical discipleship===
+
==Significance==
 +
No other book in the Christian Bible has produced greater hope or greater fear than the Book of Revelation. Its promise of the immediate [[Second Coming]] of Christ and the establishment of the [[New Jerusalem]] has led believers in nearly every generation to interpret its symbols as referring to their own time and to see themselves as part of the 144,000 who will resist the power of the [[Antichrist]] and reign with Christ for 1,000 years. At the same time, Revelation's vivid descriptions of "woes" and punishments for the vast majority of mankind has led many to despair, as so few seem to be counted among the elect.
  
−
The radical discipleship view asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the teachings of Jesus and avoid getting lured by worldly ways. In this view, the primary agenda of the book is to expose the worldly powers as impostors which seek to oppose the ways of God. The chief temptation for Christians in the 1st Century, and today, is to fail to hold fast to the teachings of Jesus and instead be lured into adopting worldly ways, values, and priorities - [[imperialism]] being the most dangerous and insidious. This perspective (closely related to [[Liberation theology]]) draws on the approach of radical Bible scholars such as Ched Myers, William Stringfellow, and Daniel Berrigan.<ref>{{cite book|title=Unveiling Empire: Reading Revelation Then and Now|last= Howard-Brook|first=Wes|coauthors= Gwyther, Anthony|publisher=[[Orbis Books]]|year=1999|isbn=9781570752872}}</ref>
+
In today's Christian world, dozens of groups see Revelation as being fulfilled through their ministries, ranging from fundamentalist preachers, to millennialist sects such as the [[Jehovah's Witnesses]] and [[Seventh Day Adventist]]s, to popular writers of Christian fiction such as [[Tim LaHaye]], and to new religious movements such as the [[Unification Church]]. With its rich imagery and symbolism, interpretations of the meaning of Revelation are more diverse than any other biblical text, ranging from its having been fulfilled in the first century, to it pertaining to the distant future, to its being fulfilled in the present day.
  
−
===Alternative===
+
==Notes==
−
Some interpreters surmise that the [[Chronology of Revelation#Vision of Heaven|Vision of Heaven]] in Chapter 4 resembles a calendar and clock representation to set up the rest of the [[Chronology of Revelation]]. This timeless model includes distinct correlations to cyclic events such as the 24 hours of a day, (24 elders) the seven days of the week (seven lamps of fire) and the four seasons of the year (the four living creatures). This somewhat '''literal''' interpretation asserts that John is referring back to the [[Book of Genesis]] beginning at the [[rainbow]] ([[Halo (optical phenomenon)|halo]]), "the sign of the covenant which I have established between me and all flesh that is upon the earth" as an affirmation that the [[covenant]] still stands. In this covenant God promises to [[Noah]] that the Earth will remain and that the seasons would continue as periodic periods of warm and cool.<ref>[http://www.fbinstitute.com/genesis-pink/genesis_14.htm God’s Covenant With Noah]</ref>
+
<references/>
−
 
 
−
The interpretation expands to include the notion of the [[hour]] (1/24<sup>;th</sup> of a day) and the [[occident|nearly universal]] acceptance of a seven-day [[week]] are symbolized here in a static form palpable to Mediterranean readers. Further treatment along these lines illuminate this passage as a timeless preface to the chronology to follow, establishing the principle that God exists outside of time: "who was and is and is to come," but is aware of the Human concepts that allow the marking of time. John's notion here supports also that Jesus is "the same yesterday, today, and forever" (Hebrews 13:8). ''See also Hour and [[Calculating the day of the week]]''<ref>Book of Revelation [http://www.ccel.org/contrib/exec_outlines/rev/rev_04.htm Chapter Four] (Objectives in studying this chapter)</ref>
 
−
 
 
−
In this school of thought, John is appointed by Jesus as a [[scribe]] after the order referred to in [[Gospel of  Matthew|Matthew 13:52]]: "Therefore every scribe who has been made a disciple to the kingdom of Heaven, is like unto a householder who brings forth of his treasure things new and old" ([[King James Version|KJV]]). As such, he delivers to his readers a context based in the [[Alpha]] (gr. protos-beginning-[[Genesis]]) as a basis for the [[Omega]] (gr. eschatos-end-[[Revelation]]) and the prophetic scriptures that follow to the end of the apocolype.<ref>[http://www.newadvent.org/fathers/160324.htm Sermon 24 on the New Testament]</ref>
 
−
 
 
−
Further '''transliteration''' indicates that the institution of periodic [[worship]] is practiced in [[Heaven]] by the four "living creatures" and the twenty-four elders. This interpretation supports the Earthly institution of daily and weekly worship that pervades the entirety of the [[Bible]]. Setting up a conceptual framework for ''[[periodicity]]'' allows the continuation of the text in the prophetic verses ''sequentially'' laid out in the opening of the [[seven seals]] on the [[authority|scroll]] that follows...<ref>[http://www.gnmagazine.org/booklets/JC/godslaw.htm Jesus' Teaching on God's Law]</ref>
 
−
 
 
−
===The higher criticism===
 
−
 
 
−
[[The higher criticism]] treats Revelation as a ''text'', which is embodied and transmitted in manuscripts, which have their own histories. Such texts are subject to changes, such as miscopying, repetition of lines already entered, excision, interpolation or emendation. Motivations for such changes run the whole gamut of human motivations, and need also to be assessed in their historical context.
 
−
 
 
−
The acceptance of Revelation into the [[Biblical canon|canon]] is itself the result of a historical process, essentially no different from the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was [[heterodox]], what was even heretical.  Interpretation of meanings and imagery are limited to what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman Imperial Culture was John's central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, though the symbolism of Revelation is to be understood entirely within its historical literary and social context. Critics study the conventions of [[apocalyptic literature]] and events of the [[1st century]] to make sense of what the author may have intended.
 
−
 
 
−
During a discussion about Revelation on 23 August 2006, [[Pope Benedict XVI]] remarked: "The seer of Patmos, identified with the apostle, is granted a series of visions meant to reassure the Christians of Asia amid the persecutions and trials of the end of the first century."<ref>http://www.catholic.org/international/international_story.php?id=20995</ref>
 
−
 
 
−
Nevertheless, many interpretative questions remain: Is the structure of the book linear, resumptive, or thematic? How does the imagery relate to historical events? Did the author intend one or multiple meanings in the text?  The plurality of answers to these (and other) questions is plain to see both from the text of this article and scholarly opinion.  The higher criticism has not provided definitive answers to these questions.
 
−
 
 
−
==Dismissal==
 
−
There are some notable critics who have dismissed The '''Book of Revelation''' as fraudulent, or otherwise fabricated.  Among these is Thomas Jefferson, who wrote, "It is between fifty and sixty years since I read it [the Book of Revelation], and I then considered it merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherencies of our own nightly dreams."—Thomas Jefferson, letter to General Alexander Smyth, January 17, 1825
 
−
 
 
−
==See also==
 
−
===Directly related===
 
−
* [[Number of the Beast]]
 
−
* [[Four Horsemen of the Apocalypse]]
 
−
* [[Whore of Babylon]]
 
−
* [[Apocalypse]]
 
−
* [[Fifth Monarchy Men]]
 
−
* [[Laodicean Church]]
 
−
* [[Summary of Christian eschatological differences]]
 
−
* [[Apocalypse of John - dated astronomically]]
 
−
 
 
−
===General===
 
−
*[[Caesaropapism]]
 
−
*[[Christian eschatology]]
 
−
*[[Apocalyptic literature]]
 
−
*[[Apocalypticism]]
 
−
*[[Bible code]]
 
−
*[[End times]]
 
−
*[[Millennialism]]
 
−
*[[Left Behind (series)|Left Behind]]
 
−
*[[The Omen]]
 
−
*[[Endtime Ministries]]
 
−
*[[New World Order (conspiracy)]]
 
−
 
 
−
==Footnotes==
 
−
<div class="references-small">
 
−
<references />
 
−
</div>
 
  
 
==References==
 
==References==
−
* Bass, Ralph E., Jr. 2004. ''Back to the Future: A Study in the Book of Revelation'' (ISBN 0-9759547-0-9) Greenville, SC: Living Hope Press.
+
*Cohn, Norman. ''Cosmos, Chaos, and the World to Come: The Ancient Roots of Apocalyptic Faith.'' New Haven: Yale University Press, 1993. ISBN 978-0300055986
−
* Understanding Prophecy and Typology  ''http://www.inplainsite.org/html/prophecy_and_typology.html''  
+
*Ellul, Jacques. ''Apocalypse: The Book of Revelation.'' New York: Seabury Press, 1977. ISBN 978-0816403301
−
*{{cite book | last = Brown | first = Raymond E. | authorlink =Raymond E. Brown | title = Introduction to the New Testament | publisher = Anchor Bible |date=October 3, 1997 | id = ISBN 0-385-24767-2 }}
+
*Gager, John G. ''Kingdom and Community: The Social World of Early Christianity.'' Englewood Cliffs, N.J.: Prentice-Hall, 1975. ISBN 9780135162033
−
* Gentry, Kenneth L., Jr. 1998. ''Before Jerusalem Fell: Dating the Book of Revelation'' (ISBN 0-915815-43-5) Powder Springs, GA: American Vision.
+
*Gentry, Kenneth L., Jr. ''Before Jerusalem Fell: Dating the Book of Revelation.'' Powder Springs, GA: American Vision, 1998. ISBN 0915815435
−
* Gentry, Kenneth L., Jr. 2002. ''The Beast of Revelation'' (ISBN 0-915815-41-9) Powder Springs, GA: American Vision.
+
*Gilbertson, Michael. ''God and History in the Book of Revelation: New Testament Studies in Dialogue with Pannenberg and Moltmann.'' Cambridge, UK: Cambridge University Press, 2003.  
−
* {{cite book | author=Samael Aun Weor |authorlink=Samael Aun Weor | title=The Aquarian Message: Gnostic Kabbalah and Tarot in the Apocalypse of St. John | publisher=Thelema Press | origyear=1960 | year=2004 | id=ISBN 0-9745916-5-3}}
+
*Hahn, Scott. ''The Lamb's Supper: The Mass as Heaven on Earth''. New York, NY: Doubleday, 1999. ISBN 0385496591
−
*[[Scott Hahn|Hahn, Scott]]. "The Lamb's Supper - Mass as Heaven on Earth." Darton, Longman, Todd. 1999. ISBN 0-232-52500-5
+
*Hoekema, Anthony A. ''The Bible and the future''. Grand Rapids: Eerdmans, 1979. ISBN 0802835163
−
* Shepherd, Massey H. 2004. "The Paschal Liturgy and the Apocalypse" ISBN 0-227-17005-9
+
*Kirsch, Jonathan. ''A History of the End of the World: How the Most Controversial Book in the Bible Changed the Course of Western Civilization.'' HarperSanFrancisco, 2006. ISBN  978-0060816988
−
*Stonehouse, Ned B., The Apocalypse in the Ancient Church. A Study in the History of the New Testament Canon, n.d. (c. 1929) Goes: Oosterbaan & Le Cointre. [Major discussion of the controversy surrounding the acceptance/rejection of Revelation into the New Testament canon.]
+
*Lindsey, Hal. ''There's a New World Coming; "A Prophetic Odyssey."'' Santa Ana, CA: Vision House Publishers, 1973. ISBN 978-0884490012
−
*Hudson, Gary W., ''Revelation: Awakening The Christ Within'',Vesica Press,2006 ISBN 0977851729
+
*Rossing, Barbara R. ''The Rapture Exposed: The Message of Hope in the Book of Revelation.'' Boulder, CO: Westview Press, 2004. ISBN 978-0813391564
 +
*Rowland, Christopher. ''Revelation''. Epworth Press, 1993.
 +
*Thompson, Leonard L. ''The Book of Revelation: Apocalypse and Empire.'. New York: Oxford University Press, 1990. ISBN 978-0195055511
  
 
==External links==
 
==External links==
−
{{wikisource|Bible (King James)/Revelation|Revelation (KJV)}}
+
All links retrieved November 18, 2023.
−
Commentaries on Revelation:
 
−
* [http://www.babylonfalls.org/revelation_chart.html Revelation Chart] Commentary and chronological depiction.
 
−
* [http://www.sacred-texts.com/eso/sta/sta46.htm#page_185 The Mystery of The Apocalypse]
 
−
* [http://www.wls.wels.net/audio/128.php Revelation Lectures by Prof. Siegbert Becker in .mp3 audio]
 
−
* [http://www.confessionallutherans.org/papers/revtoc.html 22 Bible Studies on Revelation] by Rev. Paul A. Bartz
 
−
Articles:
 
−
*[http://www.earlychristianwritings.com/revelation.html Early Christian Writings:] Apocalypse of John: text, introduction, context
 
−
*[http://www.newadvent.org/cathen/01594b.htm Apocalypse, Book of] - Article from the Catholic Encyclopedia
 
−
*[http://www.mtio.com/articles/bissart5.htm The End Times in Revelation] - Article from Good News magazine
 
−
*[http://jewishencyclopedia.com/view.jsp?artid=248&letter=R Jewish Encyclopedia: REVELATION (BOOK OF)]
 
−
*[http://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p5.html ''Biblaridion magazine'':] Revelation: Historic and interpretive investigation
 
−
*[http://www.npr.org/templates/story/story.php?storyId=6160167 Cultural Impact of the Book of Revelation]—September 2006 Interview
 
  
−
{{start box}}
+
* [http://www.sacred-texts.com/eso/sta/sta46.htm#page_185 The Mystery of The Apocalypse] ''www.sacred-texts.com''.
−
{{succession box
+
*[http://www.earlychristianwritings.com/revelation.html The Book of Revelation] ''www.earlychristianwritings.com''.
−
| title= [[Books of the Bible]]
+
*[http://www.newadvent.org/cathen/01594b.htm Catholic Encyclopedia on Apocalypse] ''www.newadvent.org''.
−
| years=
+
*[http://jewishencyclopedia.com/articles/12712-revelation-book-of Jewish Encyclopedia on Revelation (Book of)] ''jewishencyclopedia.com''.
−
| before=[[Epistle of Jude|Jude]]
+
*[http://www.npr.org/templates/story/story.php?storyId=6160167 Cultural Impact of the Book of Revelation] ''www.npr.org''.
−
| after= N/A
 
−
}}
 
−
{{end box}}
 
  
−
{{DEFAULTSORT:Revelation, Book of}}
+
{{Books of the Bible}}
 +
[[Category:Bible]]
 +
[[Category:Religion]]
  
−
[[Category:Religion]]
 
−
[[Category:Bible]]
 
−
[[Category:New Testament]]
 
 
{{Credit|160286676}}
 
{{Credit|160286676}}

Latest revision as of 00:39, 19 November 2023

New Testament

The Book of Revelation, also called Revelation to John or Apocalypse of John, is the last canonical book of the New Testament in the Christian Bible. It is the only biblical book that is almost wholly composed of apocalyptic literature. Other apocalypses popular in the early Christian era did not achieve canonical status, although 2 Esdras (The Apocalypse of Ezra) is canonical in the Russian Orthodox and Ethiopian Orthodox Churches.

Revelation is composed of two main sections. The first is a message to the churches of seven cities in the Roman province of Asia, urging them to endure persecution and repent of their sins. The second is an apocalyptic unveiling of the Last Days, including such memorable visions as the Four Horsemen of the Apocalypse, the trumpet calls of seven angels signaling terrible catastrophes for mankind, the Beast whose number is 666 and his False Prophet, the woman pursued by a dragon and her child who is caught up to heaven, the Harlot of Babylon, the Battle of Armageddon, the Final Judgment, the millennial reign of Christ and the saints, the Marriage Supper of the Lamb, and the descent of the New Jerusalem. The book concludes with a promise from Jesus that he is "coming soon."

Hieronymus Bosch's depiction of John receiving his Revelation

The Book of Revelation has produced many interpretations and much speculation. Many consider it a prophecy predicting what will happen prior to the Second Coming. Indeed, nearly every age has witnessed movements which believe that the prophecies of John were coming to pass and that the Last Days were at hand. Others increasingly take the view of historical criticism, that Revelation was written mainly to inspire first century Christians to resist persecution, in the expectation that Christ would be returning immediately. Still others consider it the work inspired more by hysteria than true prophecy. Thomas Jefferson, for example, called it "the ravings of a maniac." It remains one of the most widely known books of the Bible because of its vivid imagery and its prophecies of both doom and hope.

Introduction

The Lamb of Revelation 6

The book is frequently called "Revelation;" however, the title found on some of the earliest manuscripts is "The Apocalypse (or Revelation) of John," and the most common title found on later manuscripts is "The Apocalypse/Revelation of the theologian."[1] Many people mistakenly call the book "Revelations" or "The Book of Revelations" due to the long series of apocalyptic events which unfold throughout the manuscript. The first sentence of the book, The Revelation of Jesus Christ… unto his servant John, is also sometimes used as a title.

The book presents a dramatic account of two visions received by the author, John, on the isle of Patmos. The first vision (1:11–3:22), is a message from "one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle," speaking with "a great voice, as of a trumpet." It is addressed to the "angels" of the seven churches of Asia, meaning Asia Minor, in today's Turkey. The second vision, which makes up the rest of the book (4–22), begins with "a door… opened in the sky" and describes the end of the world—involving horrifying wars, famines, plagues, natural disasters, fantastic creatures, mass martyrdoms, harsh punishments from God, and the great battle at Armageddon, the final defeat of Satan, Second Coming of Christ, and the establishment of God's kingdom of peace.

In the fourth century, St. John Chrysostom and certain other bishops argued against including Revelation in the New Testament canon, chiefly because of the difficulties of interpreting it and the danger for abuse. Christians in Syria rejected it because of the heretical Montanists' heavy reliance on it. By the fourth century, however, it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the Divine Liturgy of the Eastern Orthodox Church.

Revelation is one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings, characters and events in the account. In the ninth century, it was included with the non-canonical Apocalypse of Peter among "disputed" books in the Stichometry of St. Nicephorus, Patriarch of Constantinople. Protestant founder Martin Luther at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it."[2] Luther later accepted it, along with several other New Testament books he initially rejected. John Calvin, on the other hand, always believed the book to be canonical; yet it was the only New Testament book on which he did not write a commentary.[3]

Modern critical scholarship tends to view Revelation as deriving from Jewish apocalyptic literature, especially the Book of Daniel, from which it borrows freely. They often see it, like Daniel, as having been written basically to encourage resistance to an oppressive power, in this case Rome.

Religious skeptics have often been highly critical of Revelation, sometimes considering it the work of a mentally ill author. Typical in this vein is nineteenth-century agnostic Robert G. Ingersoll, who famously branded Revelation "the insanest of all books."[4]

Authorship

The Revelation given to John of Patmos

The traditional view holds that John the Apostle—considered to have written the Gospel of John and Epistles of John—was exiled on Patmos in the Aegean archipelago during the reign of Emperor Domitian, and wrote the Book of Revelation there. Those in favor of a single common author of the Johannine literature point to similarities between the Gospel of John and Revelation. For example, both works are soteriological (e.g. referring to Jesus as a lamb) and possess a high Christology, stressing Jesus' divine side as opposed to the human side stressed by the Synoptic Gospels. In both the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" (Ő λογος του θεου). Explanations of the differences among John's supposed works include factoring in underlying purposes, the target audience, the author's collaboration with or utilization of different scribes, and the advanced age of John the Apostle when he wrote Revelation.

A number of Church Fathers express an opinion on the authorship of Revelation. Justin Martyr avowed his belief in its apostolic origin. Irenaeus (178 C.E.) assumed it as a conceded point. At the end of the second century, it was accepted at Antioch, by Theophilus, and in Africa by Tertullian. At the beginning of the third century, it was accepted by Clement of Alexandria and by Origen, later by Methodius, Cyprian, and Lactantius. Dionysius of Alexandria (247 C.E.) rejected it, upon doctrinal rather than critical grounds. Eusebius (315 C.E.) suspended his judgment, hesitating between the external and internal evidence. Some authorities, especially in the Eastern Church, rejected the book, however.

Although the traditional view still has many adherents, many modern scholars believe that John the Apostle, John the Evangelist, and John of Patmos refer to three separate individuals. They point to several lines of evidence suggesting that "John of Patmos" wrote only Revelation, not the Gospel of John nor the epistles of John. For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John and the writer of the epistles of "John" never identify themselves by name. Also, while both the Gospel of John and the Book of Revelation liken Jesus to a lamb, they consistently use different words for lamb when referring to him — the Gospel uses amnos, Revelation uses arnion.[5] Lastly, the Gospel of John is written in nearly flawless Greek, but Revelation contains grammatical errors and stylistic abnormalities which indicate its author was not as familiar with the Greek language as the Gospel's author.

Date

According to early tradition, the writing of this book took place near the very end of Domitian's reign, around 95 or 96. Others contend for an earlier date, 68 or 69, in the reign of Nero or shortly thereafter.[6] The majority of modern scholars also use these dates.

Those in favor of the later date appeal to the external testimony of Irenaeus (d. 185), who stated that he had received information about the book from those who had seen John face to face. He says that the Apocalypse "was seen no very long time since, but almost in our day, toward the end of Domitian's reign" (A.H. 5.30.3). According to Eusebius of Caesarea, Domitian had started the persecution referred to in the book. Many scholars agree that the number 666 identifying the "Beast" of Revelation refers to Nero; however those favoring a late date see this reference as an allegory, with Nero symbolizing a later tyrant, whether Domitian or someone else. Some experts believe the work was not written all at one time, with several editors having a hand in bringing it to its present form. The dating of the work is still widely debated in the scholarly community.

Summary

The first three chapters of the Book of Revelation contain a channeled message from Jesus through John, to the seven churches of Asia. The remaining chapters present a series of events, full of imagery and metaphor, which detail the chronology of God's judgment on the world.

Letter to the Seven Churches

Christ and the seven lampstands, representing the seven churches of Asia

The book identifies itself as the "revelation of Jesus Christ" given to "his servant John," who bestows a blessing on those who read, hear, and take to heart its prophecy, because "the time is near." It then takes the form of an epistle from John to the seven churches of the Roman territory of Asia. John states that he was on the island of Patmos when he heard a voice commanding him to deliver this message to the churches at the following cities: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The speaker is "one like the son of man," a magnificent spiritual being who is described in impressive detail. Before him stand seven golden lampstands, representing the angels of the seven churches. "In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance." (Chapter 1)

Location of the seven churches in today's Turkey

To the church at Ephesus, the heavenly speaker begins with words of praise for its hard work and perseverance. He shares the church's hatred of the heretical Nicolaitans, a group traditionally believed to have practiced sexual promiscuity in the name of Christianity. However, the speaker criticizes the Ephesians for having "forsaken your first love," and he threatens to remove it from its place of honor among the churches if it does not repent. For the church at Smyrna he predicts suffering and persecution, but praises the church for its previous perseverance in the face of slander from the local Jewish community, whom he refers to as "those who say they are Jews and are not, but are a synagogue of Satan." To the church at Pergamum he follows the pattern of beginning with praise for its suffering, but follows with criticism for not being stricter with those who "sin by eating food sacrificed to idols and by committing sexual immorality," even allowing membership to those who hold to teaching of the hated Nicolaitans. To the church at Thyatira, he professes his love, but condemns the church for its toleration of "that woman Jezebel," a prophetess who leads people into "sexual immorality and the eating of food sacrificed to idols." (chapter 2)

For the church at Sardis, the speaker has no kind words, accusing it of being spiritually dead. He admits only that "Yet you have a few people in Sardis who have not soiled their clothes," and calls the church at large to repent, lest he come as "a thief" and blot their names from the Book of Life. In contrast, to the church at Philadelphia, he gives only encouragement; it is weak but it has endured. He promises that those of the "synagogue of Satan" will bow before the Philadelphian Christians, and assures them "I am coming soon." Finally he speaks to the Laodiceans, calling them "lukewarm" on account of their wealth and comforts. He threatens to "spew you from my mouth" because of their lack of zeal, and urges them to repent.

Each of the churches receives a promise of a reward for those who persevere, relating either to participating in the blessings or avoiding the "woes" described in the succeeding chapters.

The Seven Seals

The vision of John of Patmos, as depicted in the Très Riches Heures du Duc de Berry. Four seraphim surround the throne; the 24 elders sit to the left and right.

The book now turns to a very different type of revelation. The vision opens with a detailed description of a divine being who has placed an "open door" before the revelator. "Come up here," a voice declares, "and I will show you what must take place after this." God—having the appearance of "jasper and carnelian"—sits on a throne encircled by a rainbow, surrounded by 24 elders. Thunder and lightning issue from the throne, before which are seven lamps described as the "seven spirits of God" and four winged "living creatures" covered with eyes, apparently seraphim. (Chapter 4)

The Four Horsemen of the Apocalypse

Next to the throne of God is a scroll sealed with seven seals, which may only be opened by "the Lamb," a being with seven horns and seven eyes, who is worshiped by the elders, by the "living creatures," and by myriads of angels, who declare him "worthy" to open the scroll because "you were slain, and with your blood you purchased men for God." (Chapter 5) The Lamb opens the first four seals they reveal the Four Horsemen of the Apocalypse, riding a white horse symbolizing one who conquers, a red horse symbolizing war, a black horse symbolizing famine, and a pale green horse symbolizing death. The opening of the fifth seal reveals the souls of the martyrs who had been slain "because of the word of God," who cry out that God should soon "avenge our blood." They are told to be patient, because more martyrs must still join them before the day of vengeance arrives. When the sixth seal is opened, "the sky receded like a scroll, rolling up, and every mountain and island was removed from its place." The wealthy rulers of the world, as well as the poor and slaves alike, all flee and seek to hide from "the wrath of the Lamb." (Chapter 6)

Terrible natural calamities are about to occur, but angels restrain them until 144,000 saints can be "sealed," 12,000 from each of the tribes of Israel. The revelator is informed that these are "they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb." (Chapter 7) Now the seventh seal is opened, and a "silence in heaven" ensues for half an hour. Seven angels appear, each with a trumpet. The sounding of the first trumpet brings "hail and fire mixed with blood," destroying one third of the earth. The second trumpet signals the death of one third of the sea creatures. The third brings the poisoning of the fresh waters, causing many people to die. The fourth trumpet results in a third of the sun, moon, and stars losing their light. The worst, however, is yet to come, as eagle flies through the air declaring: "Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!" (Chapter 8)

The three woes

The fifth angel

The first "woe"—proclaimed by the trumpet of the fifth angel—is a star which falls to earth and opens an abyss. Terrible smoke and fire arise, causing the sun to be darkened and allowing hordes of horse-sized locusts to escape. These monsters have scorpion-like stings, human faces, lions' teeth, and women's hair, and they will torment the inhabitants of the earth for five months, excepting only the 144,000 who have been sealed. The sixth angel's trumpet signals the release of four mighty angels of war from the River Euphrates, with a force of 200 million mounted troops; their mission: "to kill a third of mankind." However, even this does not cause the rest of mankind to turn to God, "nor did they repent of their murders, their magic arts, their sexual immorality or their thefts." (Chapter 9)

At this point a new angel intervenes, descending from above and standing on both the sea and the land. He provides the revelator with a small scroll that he must eat, for: "You must prophesy again about many peoples, nations, languages and kings." (Chapter 10) The revelator is instructed to measure the Temple of Jerusalem. Gentiles will trample the holy city for 42 months, but two "witnesses"—called two olive trees—will be given divine power to testify during this time. Fire comes from their mouths to devour their opponents and there is no rain at all during their ministry. A beast will arise from the abyss and kill them, and the inhabitants of the earth will rejoice because of the torments these prophets brought. However the two witnesses will revive after three and a half days. A terrible earthquake ensues as the witnesses ascend into heaven, and 7,000 people are killed. This concludes the "second woe."

Finally, the seventh trumpet is sounded, and great rejoicing is heard in heaven, as "the kingdom of our Lord and of his Christ" is inaugurated. God's temple in heaven is opened, and the Ark of the Covenant is revealed, among "flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm." (Chapter 11)

Medieval tapestry of the two beasts of Revelation 13
The woman, her child, and the dragon (Chapter 12)

Suddenly a woman of great royalty appears, pursed by a dragon. She is to give birth to a child who will rule the world with an iron rod, but her child is caught up to God, and she flees to the desert, where she will remain for 1,260 days. Now the Archangel Michael and his angels make war against Satan, who is cast down to earth. This "ancient serpent" now turns to pursue the woman, but she escapes on an eagle's wings, while the dragon contents himself to make war on the saints. (Chapter 12)

A terrible beast now emerges from the sea, with ten horns and seven heads, resembling a leopard. For 42 months, he is given authority over the earth, uttering blasphemous words against God. He has a fatal wound, but it has been healed, and everyone except the 144,000 worship him. Now another beast emerges from the earth, this one with "two horns like a lamb, but he spoke like a dragon." He has the power to work miracles, and it is he who influences the people to worship the first beast. This beast breathes life into the first beast's image and causes all people to receive a mark on their forehead in order to buy or sell. The number of the beast and of his mark is 666. (Chapter 13)

A vision now intervenes of the 144,000 saints, with three angels who predict the ultimate triumph of God. A man "like the son of man" sits on a white cloud. He is commanded by an angel to "Take your sickle and reap" the earth. An angel joins him in this work, and grapes are harvested into "the great winepress of God's wrath," reaching a height of 180 miles. (Chapter 14) Seven more angels appear, each of them with a plague. God's heavenly temple remains closed while the angels do their work. (Chapter 15) God commands the seven angels to pour out his wrath on the earth:

  • Sores break out on the people who have the mark of the beast and worship his image.
  • The sea turns to blood and everything in it dies.
  • The rivers also turn to blood, and the angel in charge declares God's judgment just.
  • The sun scorches the people of the earth with fire, and the people still do not repent.
  • The kingdom of the beast is plunged into darkness; the people only curse God all the more.
  • The Euphrates runs dry in preparation for the coming war of Armageddon.
  • The most terrible earthquake causes "the great city" to be split into three parts, and the cities of the nations collapse; hailstones weighing 100 pounds fall to earth with crushing force. (Chapter 16)

An angel now shows the revelator the punishment which will be given to the "Harlot of Babylon," who is responsible for the suffering of God's saints and rides on the beast with seven heads and ten horns. The heads are seven hills and also seven kings. The beast himself is also a king. The ten horns are also ten lesser kings, who will receive their authority from the beast. Various other clues are given to interpreting the vision of the prostitute, the beasts, and other symbols. (Chapter 17)

An angel declares that "the Harlot of Babylon is fallen." Another angel calls the people of God to come out of her and not to share in her sin. Terrible woes will be added to those who do not repent, but the apostles and prophets will rejoice in the city's suffering. (Chapter 18) A great multitude in heaven sing choruses of "Hallelujah!" as the great wedding feast of the Lamb is declared. A white horse appears, and its rider is declared "faithful and true." His name is the Word of God, and he is the King of Kings and Lord of Lords. The birds are invited to God's feast, where they will "eat the flesh of kings, generals, and mighty men …." The beast and his kings battle with the King of Kings and are defeated. The two beasts (one now called the "false prophet") are "thrown alive into the fiery lake of burning sulfur" while the other kings and their soldiers are "killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh." (Chapter 19)

Satan is now bound and cast into the abyss, where he will remain for 1,000 years. The martyred saints, meanwhile, come to life and reign with Christ. This is dubbed "the first resurrection." After 1,000 years, however, Satan will be released to deceive the people of the earth again. His forces will surround the "city that God loves," but fire will come from heaven and defeat them. This time the Devil and his minions will be tormented in the lake of fire forever, with no escape. Then the final judgment takes place; the Book of Life is opened, and everyone whose name is not found in it will join the Devil in the lake of fire. (Chapter 20)

The New Jerusalem

The New Jerusalem (c. 1047)

A great vision of the New Jerusalem now unfolds. It is "prepared as a bride beautifully dressed for her husband," and a voice declares: "Now the dwelling of God is with men." God declares his work finished, promising blessing to those who endure and threatening suffering to those who do not repent of their sins. The New Jerusalem shines with God's glory. It has 12 gates, each with its own angel, for each of the 12 tribes of Israel. Yet it contains no temple, for God and the Lamb are its temple. Nor does it need the sun or the moon, for God provides its light through the Lamb, who is its lamp. The nations walk by this light, and nothing impure ever enters its marvelous gates. (Chapter 21)

A river of life flows through the city from God's throne, and the Tree of Life stands on each side of it, bearing 12 kinds of fruit. Its leaves will heal the nations. The city's citizens will see God's face, and there will be no more curses.

Here the vision breaks off, and Jesus himself speaks again to the churches: "Behold I am coming soon." John bears testimony that he is the one who saw these things. Jesus declares that he has sent his angel to deliver his message to the churches and warns that no one must change anything written in "this book." Again he declares, "Yes, I am coming soon," to which John adds: "Amen. Come, Lord Jesus."

Schools of Thought

Those who see the Book of Revelation as a prophecy concerning things yet to come expect the "Beast" and the false prophet to be two world figures who will sway the majority of people to their views.

There are several schools of thought concerned with how the contents of the Book of Revelation should be interpreted.

  • The Biblical prophecy school of thought holds that the contents of Revelation, especially when interpreted in conjunction with the Book of Daniel and other eschatological sections of the Bible, constitute a prophecy of the end times. This school can be further subdivided into the preterist view, which sees the book concerned with first-century events; the futurist view, which applies most of the events in the book into the end times; and the historicist view, which regards the book as spanning history from the first century through the Second Coming.
  • The Patristic view, held for example by Saint Augustine, Jerome, and other early Church Fathers, views the Book of Revelation as an attempt to describe a spiritual reality and heavenly worship, related to the liturgy of the Christian Church. Although all but forgotten today, this interpretation is alluded to in the Catechism of the Catholic Church and has been avidly promoted by modern theologians such as Scott Hahn. [7]
  • The historical-critical approach, which became dominant among biblical scholars of religion since the end of the eighteenth century, attempts to understand Revelation within the genre of apocalyptic literature, which was popular in both Jewish and Christian tradition since the Babylonian diaspora, following the pattern of the Book of Daniel. In this view, Revelation was created primarily to encourage Christians to repent of their sins and to resist Roman persecution, in expectation of the immediate return of Christ.
  • The view of the esoteric schools is that Revelation, like all scriptures, bears seven levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in the esoteric knowledge enter gradually into more subtle levels of understanding.
  • Recently, aesthetic and literary modes of interpretation focus on the book of Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.
  • Neo-Ebionites and other Neo-Essenes regard Revelation as related essentially to the Destruction of the Temple of Jerusalem in 70 C.E. and the subsequent Imperial Roman persecution of Jews and Christians.

These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy is popular among Protestant fundamentalists, and other evangelicals. However, it also characterizes the approach of Rastafarians and other non-Christian or semi-Christian sects. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Roman and Orthodox churches have defined their own specific positions on Revelation.

There are some notable critics who have dismissed the Book of Revelation as fraudulent, irrelevant, or even the work of a mentally imbalanced person. Among these is Thomas Jefferson, who wrote, "It is between fifty and sixty years since I read it [the Book of Revelation], and I then considered it merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherencies of our own nightly dreams."—-Thomas Jefferson, letter to General Alexander Smyth, January 17, 1825

Significance

No other book in the Christian Bible has produced greater hope or greater fear than the Book of Revelation. Its promise of the immediate Second Coming of Christ and the establishment of the New Jerusalem has led believers in nearly every generation to interpret its symbols as referring to their own time and to see themselves as part of the 144,000 who will resist the power of the Antichrist and reign with Christ for 1,000 years. At the same time, Revelation's vivid descriptions of "woes" and punishments for the vast majority of mankind has led many to despair, as so few seem to be counted among the elect.

In today's Christian world, dozens of groups see Revelation as being fulfilled through their ministries, ranging from fundamentalist preachers, to millennialist sects such as the Jehovah's Witnesses and Seventh Day Adventists, to popular writers of Christian fiction such as Tim LaHaye, and to new religious movements such as the Unification Church. With its rich imagery and symbolism, interpretations of the meaning of Revelation are more diverse than any other biblical text, ranging from its having been fulfilled in the first century, to it pertaining to the distant future, to its being fulfilled in the present day.

Notes

  1. ↑ The former is found in Codex Sinaiticus and Codex Alexandrinus, among other manuscripts, while the later is found in the Majority Text and others, however a number of other variations of the title do exist. Nestle-Aland. Novum Testamentum Graece, 27th ed. (Druck: Deutsche Bibelgesellschaft, 1996), 632.
  2. ↑ Luther's Treatment of the 'Disputed Books' of the New Testament www.bible-researcher.com. Retrieved September 10, 2019.
  3. ↑ Anthony A. Hoekema, The Bible and the future (Grand Rapids: Eerdmans, 1979, ISBN 0802835163), 297.
  4. ↑ Christopher Rowland, Revelation (Epworth Press, 1993).
  5. ↑ Why the use of Lamb “ἀρνίον” and not either Lamb “ἀρήν” or Lamb “ἀμνὸς” in Revelation? Biblical Hermeneutics. Retrieved September 10, 2019.
  6. ↑ Kenneth L. Gentry, Jr., Before Jerusalem Fell: Dating the Book of Revelation (Powder Springs, GA: American Vision, 1989, ISBN 0930464206).
  7. ↑ Scott Hahn, The Lamb's Supper: The Mass as Heaven on Earth (New York, NY: Doubleday, 1999, ISBN 0385496591).

References
ISBN links support NWE through referral fees

  • Cohn, Norman. Cosmos, Chaos, and the World to Come: The Ancient Roots of Apocalyptic Faith. New Haven: Yale University Press, 1993. ISBN 978-0300055986
  • Ellul, Jacques. Apocalypse: The Book of Revelation. New York: Seabury Press, 1977. ISBN 978-0816403301
  • Gager, John G. Kingdom and Community: The Social World of Early Christianity. Englewood Cliffs, N.J.: Prentice-Hall, 1975. ISBN 9780135162033
  • Gentry, Kenneth L., Jr. Before Jerusalem Fell: Dating the Book of Revelation. Powder Springs, GA: American Vision, 1998. ISBN 0915815435
  • Gilbertson, Michael. God and History in the Book of Revelation: New Testament Studies in Dialogue with Pannenberg and Moltmann. Cambridge, UK: Cambridge University Press, 2003.
  • Hahn, Scott. The Lamb's Supper: The Mass as Heaven on Earth. New York, NY: Doubleday, 1999. ISBN 0385496591
  • Hoekema, Anthony A. The Bible and the future. Grand Rapids: Eerdmans, 1979. ISBN 0802835163
  • Kirsch, Jonathan. A History of the End of the World: How the Most Controversial Book in the Bible Changed the Course of Western Civilization. HarperSanFrancisco, 2006. ISBN 978-0060816988
  • Lindsey, Hal. There's a New World Coming; "A Prophetic Odyssey." Santa Ana, CA: Vision House Publishers, 1973. ISBN 978-0884490012
  • Rossing, Barbara R. The Rapture Exposed: The Message of Hope in the Book of Revelation. Boulder, CO: Westview Press, 2004. ISBN 978-0813391564
  • Rowland, Christopher. Revelation. Epworth Press, 1993.
  • Thompson, Leonard L. The Book of Revelation: Apocalypse and Empire.'. New York: Oxford University Press, 1990. ISBN 978-0195055511

External links

All links retrieved November 18, 2023.

Books of the Christian Bible
Major Divisions
Old Testament Genesis · Exodus · Leviticus · Numbers · Deuteronomy · Joshua · Judges · Ruth · 1-2 Samuel · 1-2 Kings · 1-2 Chronicles · Ezra · Nehemiah · Esther · Job · Psalms · Proverbs · Ecclesiastes · Song of Solomon · Isaiah · Jeremiah · Lamentations · Ezekiel · Daniel · Hosea · Joel ·Amos · Obadiah · Jonah · Micah · Nahum · Habakkuk · Zephaniah · Haggai · Zechariah · Malachi
Apocrypha &
Deuterocanon		 Catholic & Orthodox: Baruch & Letter of Jeremiah · Additions to Daniel (Susanna, Song of the Three Children, Bel & the Dragon) · 1 Esdras · 2 Esdras · Additions to Esther · Judith · 1 Maccabees · 2 Maccabees · Sirach · Tobit · Wisdom · Orthodox: 3 Maccabees · 4 Maccabees · Odes · Prayer of Manasseh · Psalm 151 · Syriac Peshitta only: 2 Baruch · Psalms 152–155 · Ethiopian Orthodox only: 4 Baruch · Enoch · Jubilees · 1-3 Meqabyan
New Testament Matthew • Mark • Luke • John • Acts • Romans • 1 Corinthians • 2 Corinthians • Galatians • Ephesians • Colossians • Philippians • 1 Thessalonians • 2 Thessalonians • 1 Timothy • 2 Timothy  • Titus  • Philemon • Hebrews • James • 1 Peter • 2 Peter • 1 John • 2 John • 3 John • Jude • Revelation
Canon
Development: Old Testament · New Testament · Christian Canon
Others: Deuterocanon · Apocrypha: Biblical · New Testament
More Divisions
Chapters and verses · Pentateuch · History · Wisdom · Major & Minor Prophets · Gospels (Synoptic) · Epistles (Pauline, Pastoral, General) · Apocalypse
Translations
Vulgate · Luther · Wyclif · Tyndale · KJV · Modern English Bibles · Debate · Dynamic vs. Formal · JPS · RSV · NASB · Amp · NAB · NEB · NASB · TLB · GNB · NIV · NJB · NRSV · REB · NLT · Msg
Manuscripts
Septuagint · Samaritan Pentateuch · Dead Sea scrolls · Targum · Diatessaron · Muratorian fragment · Peshitta · Vetus Latina · Masoretic Text · New Testament manuscripts

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.

Retrieved from https://www.newworldencyclopedia.org/p/index.php?title=Book_of_Revelation&oldid=1128057

Content is available under Creative Commons Attribution/Share-Alike License; additional terms may apply. See Terms of Use for details.
Copyright Logo
Powered by MediaWiki