Interpretations Christian eschatology Eschatology views [show]Contrasting beliefs [show]The Millennium [show]Biblical texts [show]Key terms Christianity portal v t e Revelation has a wide variety of interpretations, ranging from the simple message that we should have faith that God will prevail (symbolic interpretation), to complex end time scenarios (futurist interpretation),[54][55] to the views of critics who deny any spiritual value to Revelation at all.[56] In the early Christian era,[citation needed] Christians generally understood the book to predict future events, especially an upcoming millennium of paradise on earth. In the late classical and medieval eras, the Church disavowed the millennium as a literal thousand-year kingdom. With the Protestant Reformation, opponents of Roman Catholicism adopted a historicist interpretation, in which the predicted apocalypse is believed to be playing out in church history. A Jesuit scholar countered with preterism, the belief that Revelation predicted events that actually occurred as predicted in the 1st century, such as the Persecution of Christians in the Roman Empire under the Emperors Nero and Domitian. In the 19th century, futurism (belief that the predictions refer to future events) largely replaced historicism among conservative Protestants. Religious interpretations Most of the interpretations fall into one or more of the following categories: Historicist, which sees in Revelation a broad view of history; Preterist, in which Revelation mostly refers to the events of the apostolic era (1st century), or—at the latest—the fall of the Roman Empire; Futurist, which believes that Revelation describes future events (modern believers in this interpretation are often called millennialists); and Idealist, or Symbolic, which holds that Revelation does not refer to actual people or events, but is an allegory of the spiritual path and the ongoing struggle between good and evil. Other interpretations are as follows: Eastern Orthodox interpretation Orthodox icon of the Apocalypse of St. John (16th century) Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the same time) 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 Gods choosing, not something that can be precipitated nor trivially deduced by mortals.[57] This view is also held by many Catholics, although there is a diversity of opinion about the nature of the Apocalypse within Catholicism. Book of Revelation is the only book of the New Testament that is not read during services by the Eastern Orthodox Church. In the Coptic Orthodox Church (which is not in communion with the Eastern Orthodox church but is liturgically similar), the whole Book of Revelation is read during Apocalypse Night or Bright Saturday (6 days after Pascha). Paschal liturgical interpretation This interpretation, which has found expression among both Catholic and Protestant theologians, considers the liturgical worship, particularly the Easter rites, of early Christianity as background and context for understanding the Book of Revelations structure and significance. This perspective is explained in The Paschal Liturgy and the Apocalypse (new edition, 2004) by Massey H. Shepherd, an Episcopal scholar, and in Scott Hahns The Lambs Supper: The Mass as Heaven on Earth (1999), in which he states that Revelation in form is structured after creation, fall, judgment and redemption. Those who hold this view say that the Temples destruction (70 AD) had a profound effect on the Jewish people, not only in Jerusalem but among the Greek-speaking Jews of the Mediterranean.[58] They believe The Book of Revelation provides insight into the early Eucharist, saying that it is the new Temple worship in the New Heaven and Earth. The idea of the Eucharist as a foretaste of the heavenly banquet is also explored by British Methodist Geoffrey Wainwright in his book Eucharist and Eschatology (Oxford University Press, 1980). According to Pope Benedict XVI some of the images of Revelation should be understood in the context of the dramatic suffering and persecution of the churches of Asia in the 1st century. Accordingly, the Book of Revelation should not be read as an enigmatic warning, but as an encouraging vision of Christs definitive victory over evil.[59] Seventh-day Adventist interpretation Main article: Historicism (Christianity)#Seventh-day Adventists Adventists maintain a historicist interpretation of the Bibles predictions of the apocalypse. Esoteric interpretation The esoterist views Revelation as bearing multiple levels of meaning, the lowest being the literal or dead-letter. Those who are instructed in esoteric knowledge enter gradually into more subtle levels of understanding of the text. They see the book as delivering both a series of warnings for humanity and a detailed account of internal, spiritual processes of the individual soul. The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of Kabbalistic symbolism. This view is held by teachers such as H.P. Blavatsky, Eliphas Levi, Rudolf Steiner.[citation needed] Christian Gnostics, however, are unlikely to be attracted to the teaching of Revelation because the doctrine of salvation through the sacrificed Lamb, which is central to Revelation, is repugnant to Gnostics. Christian Gnostics believed in the Forgiveness of Sins, but in no vicarious sacrifice for sin ... they accepted Christ in the full realisation of the word; his life, not his death, was the keynote of their doctrine and their practice.[60] James Morgan Pryse was an esoteric gnostic who saw Revelation as a western version of the Hindu theory of the Chakra. He began his work, The purpose of this book is to show that the Apocalypse is a manual of spiritual development and not, as conventionally interpreted, a cryptic history or prophecy.[61] Such diverse theories have failed to command widespread acceptance. But Christopher Rowland argues: there are always going to be loose threads which refuse to be woven into the fabric as a whole. The presence of the threads which stubbornly refuse to be incorporated into the neat tapestry of our world-view does not usually totally undermine that view.[62] Radical discipleship interpretation The radical discipleship interpretation asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e., how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrounding society. In this interpretation, the primary agenda of the book is to expose as impostors the worldly powers that seek to oppose the ways of God and Gods Kingdom. The chief temptation for Christians in the 1st century, and today, is to fail to hold fast to the non-violent teachings and example of Jesus and instead be lured into unquestioning adoption and assimilation of worldly, national or cultural values - imperialism, nationalism, and civil religion being the most dangerous and insidious. This perspective (closely related to liberation theology) draws on the approach of Bible scholars such as Ched Myers, William Stringfellow, Richard Horsley, Daniel Berrigan, Wes Howard-Brook,[63] and Joerg Rieger.[64] Various Christian anarchists, such as Jacques Ellul, have identified the State and political power as the Beast.[65] Paschal spiritual interpretation There is also a perspective that holds that the book of Revelation describes a spiritual battle that took place while Jesus was on the cross and in the grave. Some Primitive Baptists believe this to be the intended meaning.[citation needed] Aesthetic and literary interpretations Many literary writers and theorists have contributed to a wide range of theories about the origins and purpose of the Book of Revelation. Some of these writers have no connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration. Revelation has been approached from Hindu philosophy and Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities of prophetic inspiration to modern poetic inspiration, or the parallels with Greek drama. In recent years theories have arisen which concentrate upon how readers and texts interact to create meaning and are less interested in what the original author intended. Charles Cutler Torrey taught Semitic languages at Yale. His lasting contribution has been to show how much more meaningful prophets, such as the scribe of Revelation, are when treated as poets first and foremost. He thought this was a point often lost sight of because most English bibles render everything in prose.[66] Poetry was also the reason John never directly quoted the older prophets. Had he done so, he would have had to use their (Hebrew) poetry whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic.[67] This was why the surviving Greek translation was written in such a strange idiom. It was a literal translation that had to comply with the warning at Revelation 22:18 that the text must not be corrupted in any way. According to Torrey, the story is that The Fourth Gospel was brought to Ephesus by a Christian fugitive from Palestine soon after the middle of the first century. It was written in Aramaic. Later, the Ephesians claimed this fugitive had actually been the beloved disciple himself. Subsequently, this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until 80 AD, when Christians were expelled from the synagogues,[68] the Christian message was always first heard in the synagogue and, for cultural reasons, the evangelist would have spoken in Aramaic, else he would have had no hearing.[69] Torrey showed how the three major songs in Revelation (the new song, the song of Moses and the Lamb and the chorus at 19: 6-8) each fall naturally into four regular metrical lines plus a coda.[70] Other dramatic moments in Revelation, such as 6: 16 where the terrified people cry out to be hidden, behave in a similar way.[71] Christina Rossetti was a Victorian poet who believed the sensual excitement of the natural world found its meaningful purpose in death and in God.[72] Her The Face of the Deep is a meditation upon the Apocalypse. In her view, what Revelation has to teach is patience.[73] Patience is the closest to perfection the human condition allows.[74] Her book, which is largely written in prose, frequently breaks into poetry or jubilation, much like Revelation itself. The relevance of Johns visions[75] belongs to Christians of all times as a continuous present meditation. Such matters are eternal and outside of normal human reckoning. That winter which will be the death of Time has no promise of termination. Winter that returns not to spring ... - who can bear it?[76] She dealt deftly with the vengeful aspects of Johns message. A few are charged to do judgment; everyone without exception is charged to show mercy.[77] Her conclusion is that Christians should see John as representative of all his brethren so they should hope as he hoped, love as he loved.[78] Recently, aesthetic and literary modes of interpretation have developed, which 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. Elisabeth Schuessler Fiorenza wrote Revelation: Vision of a just world from the viewpoint of rhetoric.[79] Accordingly, Revelations meaning is partially determined by the way John goes about saying things, partially by the context in which readers receive the message and partially by its appeal to something beyond logic. Professor Schuessler Fiorenza believes that Revelation has particular relevance today as a liberating message to disadvantaged groups. Johns book is a vision of a just world, not a vengeful threat of world-destruction. Her view that Revelations message is not gender-based has caused dissent. She says we are to look behind the symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes horror literature and the misogyny which underlies the narrative is extreme.[80] Professor Schuessler Fiorenza would seem to be saying Johns book is more like science fiction; it does not foretell the future but uses present-day concepts to show how contemporary reality could be very different. D. H. Lawrence took an opposing, pessimistic view of Revelation in the final book he wrote, Apocalypse.[81] He saw the language which Revelation used as being bleak and destructive; a death-product. Instead, he wanted to champion a public-spirited individualism (which he identified with the historical Jesus supplemented by an ill-defined cosmic consciousness) against its two natural enemies. One of these he called the sovereignty of the intellect[82] which he saw in a technology-based totalitarian society. The other enemy he styled vulgarity[83] and that was what he found in Revelation. It is very nice if you are poor and not humble ... to bring your enemies down to utter destruction, while you yourself rise up to grandeur. And nowhere does this happen so splendiferously than in Revelation.[84] His specific aesthetic objections to Revelation were that its imagery was unnatural and that phrases like the wrath of the Lamb were ridiculous. He saw Revelation as comprising two discordant halves. In the first, there was a scheme of cosmic renewal great Chaldean sky-spaces which he quite liked. Then the book hinged around the birth of the baby messiah. After that, flamboyant hate and simple lust ... for the end of the world. Lawrence coined the term Patmossers to describe those Christians who could only be happy in paradise if they knew their enemies were suffering hell. Academic interpretations Modern biblical scholarship attempts to understand Revelation in its 1st century historical context within the genre of Jewish and Christian apocalyptic literature. This approach considers the text as an address to seven historical communities in Asia Minor. Under this interpretation, assertions that the time is near are to be taken literally by those communities. Consequently the work is viewed as a warning not to conform to contemporary Greco-Roman society which John unveils as beastly, demonic and subject to divine judgment. There is further information on these topics in the entries on higher criticism and apocalyptic literature. Although the acceptance of Revelation into the canon has from the beginning been controversial, it has been essentially similar to 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 anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman imperial culture was Johns central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, and 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.[85] Criticism Nineteenth-century agnostic Robert G. Ingersoll called Revelation the insanest of all books.[86] Thomas Jefferson omitted it, along with most of the Biblical canon, from the Jefferson Bible, and wrote that at one time he considered it as merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherences of our own nightly dreams.[87] Friedrich Engels claimed that the Book of Revelation was primarily a political and anti-Roman work.[88] Martin Luther changed his perspective on Revelation over time. In the preface to the German translation of Revelation that he composed in 1522, he said that he did not consider the book prophetic or apostolic, since Christ is neither taught nor known in it. But in the completely new preface that he composed in 1530, he reversed his position and concluded that Christ was central to the book. He concluded, As we see here in this book, that through and beyond all plagues, beasts, and evil angels, Christ is nonetheless with the saints and wins the final victory.[89] G. K. Chesterton commented, And though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators.[90] Old Testament origins Much of Revelation employs ancient sources, primarily but not exclusively the Old Testament. For example, Howard-Brook and Gwyther[91] regard the Book of Enoch (1 Enoch) as an equally significant but contextually different source. Enochs journey has no close parallel in the Hebrew scriptures. Academics showed little interest in this topic until recently.[92] This was not, however, the case with popular writers from non-conforming backgrounds, who interspersed the text of Revelation with the prophecy they thought was being promised. For example, an anonymous Scottish commentary of 1871[93] prefaces Revelation 4 with the Little Apocalypse of Mark 13, places Malachi 4:5 (Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord) within Revelation 11 and writes Revelation 12:7 side-by-side with the role of the satan in the Book of Job. The message is that everything in Revelation will happen in its previously appointed time. Steve Moyise[94] uses the index of the United Bible Societies Greek New Testament to show that Revelation contains more Old Testament allusions than any other New Testament book, but it does not record a single quotation. Perhaps significantly, Revelation chooses different sources than other New Testament books. Revelation concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers. Methodological objections have been made to this course as each allusion may not have an equal significance. To counter this, G. K. Beale sought to develop a system that distinguished clear, probable, and possible allusions. A clear allusion is one with almost the same wording as its source, the same general meaning, and which could not reasonably have been drawn from elsewhere. A probable allusion contains an idea which is uniquely traceable to its source. Possible allusions are described as mere echoes of their putative sources. Yet, with Revelation, the problems might be judged more fundamental. The author seems to be using his sources in a completely different way to the originals. For example, he borrows the new temple imagery of Ezekiel 40-48 but uses it to describe a New Jerusalem which, quite pointedly, no longer needs a temple because it is Gods dwelling. Ian Boxall[95] writes that Revelation is no montage of biblical quotations (that is not Johns way) but a wealth of allusions and evocations rewoven into something new and creative. In trying to identify this something new, Boxall argues that Ezekiel provides the backbone for Revelation. He sets out a comparative table listing the chapters of Revelation in sequence and linking most of them to the structurally corresponding chapter in Ezekiel. The interesting point is that the order is not the same. John, on this theory, rearranges Ezekiel to suit his own purposes. Some commentators argue that it is these purposes - and not the structure - that really matters. G. K. Beale believes that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulfilment of Daniel 7.[96] See also Portal icon Christianity portal Alpha and Omega Apocalypse of John - dated astronomically Apocalypse of Peter Apocalypse Revelation Apocalypticism Arethas of Caesarea Biblical numerology Christian eschatological differences Events of Revelation Horae Apocalypticae New Earth Number of the Beast Second Coming The Beast (Bible) Textual variants in the Book of Revelation Woman of the Apocalypse English Apocalypse manuscripts Notes ^ Van den Biesen, Christian. Apocalypse. The Catholic Encyclopedia. Retrieved 9 June 2013. ^ Yarbro Collins, Adela (1984). Crisis and Catharsis: The Power of the Apocalypse. p. 28. ISBN 9780664245214. ^ Freeman, Charles (2009). A New History of Early Christianity. p. 107. ISBN 978-0300125818. Retrieved 29 September 2012. ^ Other apocalypses popular in the early Christian era did not achieve canonical status, except 2 Esdras (also known as the Apocalypse of Ezra), which is recognized as canonical in the Ethiopian Orthodox Churches. ^ Walter A. Elwell, ed. Apocalyptic. Evangelical Dictionary of Biblical Theology. Grand Rapids, MI: Baker, 1996. Page 28. ^ Rev. 1:1, 4, 9; 22:8 ^ Rev 1:9; 4:1-2 ^ Revelation Chapter 1, verses 9-11. King James Bible online. Retrieved 29 September 2012. ^ St. Justin Martyr, Dialogue with Trypho Chapter lxxxi. ^ Eusebius of Caesarea, Ecclesiastical History Book vii. Chapter xxv. ^ St. Quodvultdeus, On the Symbol, 3.1–6 ^ Eusebius of Caesarea, Ecclesiastical History Book iii. Chapter xxv. ^ Jeromes Homily on Psalm 149 ^ Apocalypse, Encyclopedia Biblica ^ Revelation By Ben Witherington III, p. 32 ^ The author calls himself John, both in the opening and the closing verses of the book. He states that because of his Christian faith he has been banished to the isle of Patmos. He addresses the churches of Asia with a consciousness of unquestioned authority. Of no other person in the first century could these statements be made. Charles R. Erdman. Revelation of John: An Exposition. Westminster, 1936. ^ Ehrman 2004, p. 467ff ^ Charles Revelation p. xxviii ^ Charles Revelation p. liv ^ J.N.Sevenster, Do you know Greek?, 1968. ^ J.N.Sevenster, Do you know Greek?, 1968. ch. 9 ^ Ford, p. 30. ^ Kenneth Gentry. Before Jerusalem Fell, ISBN 0-930464-20-6. Powder Springs, Georgia: American Vision, 1989. ^ Robert Mounce. The Book of Revelation, pg. 15-16. Cambridge: Eerdmans. Books.google ^ St. Irenaeus, Against Heresies, Book 5 Chapter 30 Section 3. ^ Brown 1997, pp. 806–809 ^ Cary, E. (trans.) Dio Cassius Roman History, Epitome of Book LXI-LXX. Loeb Classical Library. Cambridge MA: Harvard University, 1995. p.349. ^ Mounce, pg.19-21 ^ cf. Paul Touilleux, Albert Gelin, André Feuillet ^ Denzinger 186 in the new numbering, 92 in the old ^ McDonald & Sanders The Canon Debate, Appendix D-2, note 19: Revelation was added later in 419 at the subsequent synod of Carthage. ^ Stephen Pattemore, The People of God in the Apocalypse, (Cambridge University Press, 2004), p.1 ^ see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139–142, esp. p. 138 ^ Luthers Treatment of the Disputed Books of the New Testament. Bible-researcher. Retrieved 25 April 2013. ^ Anthony A. Hoekema, The Bible and the future, P.297. ISBN 0-8028-3516-3 ISBN 978-0-8028-3516-1, Grand Rapids, Mich.: Eerdmans, 1979. ^ Merrill Unger and Gary Larson. Revelation. The New Ungers Bible Handbook. Chicago: Moody, 2005. ^ a b c d C. Marvin Plate. Four Views on the Book of Revelation, 2010 (ISBN 0310872391, ISBN 978-0-310-87239-9) ^ St John The Evangelist. Ewtn. Retrieved 25 April 2013. ^ Henry Barclay Swete. Commentary on Revelation (Grand Rapids: Kregel, 1977) ^ a b Alan F. Johnson. Revelation, in The Expositor’s Bible Commentary, ed. ^ Mal Couch. A Bible Handbook to Revelation, 2001, (ISBN 0825423589, ISBN 978-0-8254-2358-1), p.81 ^ Merrill C. Tenney. Interpreting Revelation (Grand Rapids: Eermans, 1959), 101, 104 ^ Mal Couch. A Bible Handbook to Revelation, 2001, (ISBN 0825423589, ISBN 978-0-8254-2358-1), p.73 ^ Apocalypse and the Writings on Revelation D. H. Lawrence pg 173. Books.google. Retrieved 25 April 2013. ^ Sliced Bread, David G Palmer, 1988, New Testament: New Testimony to the skills of the writers and first readers, David G Palmer, 2006 ^ Morris. The Revelation of St. John ^ Senior, Donald; Mary Ann Getty, Carroll Stuhlmueller (1990). The Catholic Study Bible. New York City: Oxford University Press. pp. 398, 399. ISBN 978-0195297768. ^ Literary Structure—A Key to Interpreting The Revelation. Ministry Magazine. ^ Chiastic Literary Structure. Revelation of Jesus. ^ Gilbert Desrosiers. An introduction to Revelation, 2000,(ISBN 0826450024, ISBN 978-0-8264-5002-9), p. 71-73 ^ Gilbert Desrosiers, 2000, p. 73 ^ Gilbert Desrosiers, 2000, p. 73, 74 ^ The Book Of Revelation Or The Apocalypse Of John. Biblescripture.net. Retrieved 25 April 2013. ^ Robert J. Karris (ed.) The Collegeville Bible Commentary Liturgical Press, 1992 p. 1296. ^ Ken Bowers, Hiding in plain sight, Cedar Fort, 2000 p. 175. ^ Carl Gustav Jung in his autobiography Memories Dream Reflections said I will not discuss the transparent prophecies of the Book of Revelation because no one believes in them and the whole subject is felt to be an embarrassing one. ^ Averky (Taushev), Archbishop (1996-Eng. tr. Fr. Seraphim Rose). The Apocalypse: In the Teachings of Ancient Christianity. Platina, California: St. Herman of Alaska Brotherhood. ISBN 978-0-938635-67-3 ^ Scott Hahn, The Lambs Supper: The Mass as Heaven on Earth, ISBN 0-385-49659-1. New York City: Doubleday, 1999. ^ Catholic Online (23 August 2006). Pope Benedict: Read Book of Revelation as Christs victory over evil - International - Catholic Online. Catholic.org. Retrieved 25 April 2013. ^ R. Frances Swiney (Rosa Frances Emily Biggs) The Esoteric Teaching of the Gnostics London: Yellon, Williams & Co (1909) p.3 & 4 ^ James M. Pryse Apocalypse unsealed London: Watkins (1910). The theory behind the book is given in Arthur Avalon (Sir John Woodroffe) The Serpent Power Madras (Chennai): Ganesh & Co (1913). One version of how these beliefs might have travelled from India to the Middle East, Greece and Rome is given in the opening chapters of Rudolf Otto The Kingdom of God and the Son of Man London: Lutterworth (1938) ^ Christopher Rowland Revelation London:Epworth (1993) p.5 ^ Howard-Brook, Wes; Gwyther, Anthony (1999). Unveiling Empire: Reading Revelation Then and Now. Orbis Books. ISBN 978-1-57075-287-2. ^ Rieger, Joerg (2007). Christ & Empire: From Paul to Postcolonial Times. Fortress Press. ISBN 978-0-8006-2038-7. ^ Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 123–126. Revelation ^ Charles C. Torrey The Apocalypse of John New Haven: Yale University Press (1958). Christopher R. North in his The Second Isaiah London: OUP (1964) p. 23 says of Torreys earlier Isaiah theory, Few scholars of any standing have accepted his theory. This is the general view of Torreys theories. However, Christopher North goes on to cite Torrey on 20 major occasions and many more minor ones in the course of his book. So, Torrey must have had some influence and poetry is the key. ^ Apocalypse of John p. 7 ^ Apocalypse of John p. 37 ^ Apocalypse of John p. 8 ^ Apocalypse of John p. 137 ^ Apocalypse of John p. 140 ^ Flowers preach to us if we will hear, begins her poem Consider the lilies of the field Goblin Market London: Oxford University Press (1913) p. 87 ^ Ms Rossetti remarks that patience is a word which does not occur in the Bible until the New Testament, as if the usage first came from Christs own lips. Christina Rossetti The Face of the Deep London: SPCK (1892) p. 115 ^ Christians should resemble fire-flies, not glow-worms; their brightness drawing eyes upward, not downward. The Face of the Deep p. 26 ^ vision lends the wrong emphasis as Ms Rossetti sought to minimise the distinction between Johns experience and that of others. She quoted 1 John 3:24 He abideth in us, by the Spirit which he hath given us to show that when John says, I was in the Spirit it is not exceptional. ^ The Face of the Deep p. 301 ^ The Face of the Deep p. 292 ^ The Face of the Deep p. 495 ^ Elisabeth Schuessler Fiorenza Revelation: Vision of a just world Edinburgh: T&T Clark (1993). The book seems to have started life as Invitation to the Book of Revelation Garden City: Doubleday (1981) ^ Tina Pippin Death & Desire: The rhetoric of gender in the Apocalypse of John Louisville: Westminster-John Knox (1993) p. 105 ^ D. H. Lawrence Apocalypse London: Martin Secker (1932) published posthumously with an introduction (p. v - xli) by Richard Aldington which is an integral part of the text. ^ Apocalypse p. xxiii ^ Apocalypse p. 6 ^ Apocalypse p. 11 Lawrence did not consider how these two types of Christianity (good and bad in his view) might be related other than as opposites. He noted the difference meant that the John who wrote a gospel could not be the same John that wrote Revelation. ^ Catholic Online (23 August 2006). Pope Benedict: Read Book of Revelation as Christs victory over evil - Catholic Online. Catholic.org. Retrieved 25 April 2013. ^ Robert Green Ingersoll. The Devil. Retrieved 30 November 2007. ^ Bergh: Writings of Thomas Jefferson, Vol. 16. Constitution.org. 1 May 1904. Retrieved 25 April 2013. ^ Engels. The Book of Revelation. Marxists.org. Retrieved 25 April 2013. ^ For the preface of 1522 see Luthers Works volume 35 pp. 398–399. For the quotation of the preface from 1530 see the same volume, p. 411. ^ Orthodoxy, page 10, 1908 ^ Wes Howard-Brook & Anthony Gwyther Unveiling Empire New York: Orbis (1999) p. 76 ^ S Moyise p.13 reports no work whatsoever done between 1912 and 1984 ^ Anon An exposition of the Apocalypse on a new principle of literal interpretation Aberdeen: Brown (1871) ^ S. Moyise The Old Testament in the Book of Revelation Sheffield: Sheffield Academic Press (1995) p. 31 ^ Ian Boxall The Revelation of St John London: Continuum & Peabody MA: Hendrickson (2006) p. 254 ^ G. K. Beale Johns use of the Old Testament in Revelation Sheffield: Sheffield Academic Press (1998) p. 109 References Bass, Ralph E., Jr. (2004) Back to the Future: A Study in the Book of Revelation, Greenville, South Carolina: Living Hope Press, ISBN 0-9759547-0-9. Beale G.K., The Book of Revelation, NIGTC, Grand Rapids – Cambridge 1999. ISBN 0-8028-2174-X Bousset W., Die Offenbarung Johannis, Göttingen 18965, 19066. Boxall, Ian, (2006) The Revelation of Saint John (Blacks New Testament Commentary) London: Continuum, and Peabody, Massachusetts: Hendrickson. ISBN 0-8264-7135-8 U.S. edition: ISBN 1-56563-202-8 Boxall, Ian (2002) Revelation: Vision and Insight - An Introduction to the Apocalypse, London: SPCK ISBN 0-281-05362-6 Brown, Raymond E. (3 October 1997). Introduction to the New Testament. Anchor Bible. ISBN 0-385-24767-2. Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. ISBN 0-19-515462-2. Forbes, Andrew ; Henley, David (2012). Apocalypse: The Illustrated Book of Revelation. Chiang Mai: Cognoscenti Books. ASIN: B008WAK9SS Ford, J. Massyngberde (1975) Revelation, The Anchor Bible, New York: Doubleday ISBN 0-385-00895-3. Gentry, Kenneth L., Jr. (1998) Before Jerusalem Fell: Dating the Book of Revelation, Powder Springs, Georgia: American Vision, ISBN 0-915815-43-5. Gentry, Kenneth L., Jr. (2002) The Beast of Revelation, Powder Springs, Georgia: American Vision, ISBN 0-915815-41-9. Hahn, Scott (1999) The Lambs Supper: Mass as Heaven on Earth, Darton, Longman, Todd, ISBN 0-232-52500-5 Hernández, Juan, Scribal habits and theological influences in the Apocalypse, Tübingen 2006 Hudson, Gary W. (2006) Revelation: Awakening The Christ Within, Vesica Press, ISBN 0-9778517-2-9 Kiddle M., The Revelation of St. John (The Moffat New Testament Commentary), New York – London 1941. Kirsch, Thomas. A History of the End of the World: How the Most Controversial Book in the Bible Changed the Course of Western Civilization. New York: HarperOne, 2006. Lohmeyer, Ernst, Die Offenbarung des Johannes, Tübingen 1953. Muggleton, Lodowicke Works on the Book of Revelation London 2010 ISBN 978-1-907466-04-5 Müller U.B., Die Offenbarung des Johannes, Güttersloh 1995. Prigent P., L’Apocalypse, Paris 1981. Samael Aun Weor (2004) [1960]. The Aquarian Message: Gnostic Kabbalah and Tarot in the Apocalypse of St. John. Thelema Press. ISBN 0-9745916-5-3. Roloff J., Die Offenbarung des Johannes, Zürich 19872. Shepherd, Massey H. (2004) The Paschal Liturgy and the Apocalypse, James Clarke, ISBN 0-227-17005-9 Stonehouse, Ned B., (c. 1929) The Apocalypse in the Ancient Church. A Study in the History of the New Testament Canon, n.d., Goes: Oosterbaan & Le Cointre. [Major discussion of the controversy surrounding the acceptance/rejection of Revelation into the New Testament canon.] Sweet, J. P. M., (1979, Updated 1990) Revelation, London: SCM Press, and Philadelphia: Trinity Press International. ISBN 0-334-02311-4. Wikenhauser A., Offenbarung des Johannes, Regensburg 1947, 1959. Witherington III, Ben, (2003) Revelation, The New Cambridge Bible Commentary, New York: Cambridge University Press, ISBN 978-0-521-00068-0. Zahn Th., Die Offenbarung des Johannes, t. 1-2, Leipzig 1924–1926. Francesco Vitali, Piccolo Dizionario dellApocalisse, TAU Editrice, Todi 2008 External links Wikimedia Commons has media related to Book of Revelation. Wikiquote has a collection of quotations related to: Book of Revelation Wikisource has original text related to this article: Revelation (KJV) Wikiversity has learning materials about Revelation at Biblical Studies (NT) Early Christian Writings: Apocalypse of John: text, introduction, context Revelation to John. Encyclopædia Britannica Online. Apocalypse, Book of – Article from the Catholic Encyclopedia Understanding the Book of Revelation – Article by L. Michael White from PBS Frontline program Apocalypse! The Marvelous Address: The Revelation of the Beloved (Disciple) is an 18th-century manuscript about the Book of Revelation in Arabic Jewish Encyclopedia Texts on Wikisource: C. van den Biesen (1913). Apocalypse. Catholic Encyclopedia. New York: Robert Appleton Company. A. J. Schem (1879). Apocalypse. The American Cyclopædia.
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