Book 7: The Restoration part a.

 

The
Days

 

of the

Seventh

Angel

 

 

Book 7:
The Restoration

 

 

Study Notes

on the

 

Book of Revelation

 

by

 

Steven E. Behrmann

 

 

 

 

 

© by Steven E. Behrmann

All rights reserved, 2008

 

 

Albany Edition

 

 

Volume 7 (of seven volumes)

 

 

 

 

Unless otherwise specified, Scripture quotations in this book are from the Authorized King James Version, Copyright © 1975 by Thomas Nelson, Inc., Publishers.

 

The reason for the use of an older version is two-fold: The first reason for the author, at least; is lifetime familiarity. The second is that the King James Version is very "literal," and therefore seems to honor more consistently than some, word uniqueness, something especially important in the study of the Apocalypse.

 

 

 

 

 

 

 

 

Table of Contents

 

Introduction    5

Revelation 20 and the Judgment    7

The Foundation Stones of the New Jerusalem    12

The Healing of the Nations    27

Commandments or Robes?: Revelation 22:14    29

Understanding the Soon Coming Statements    41

Introduction to Synonymic Parallels    53

Synonymic Parallels (N-Z)    57

 

Study Guide    182

 

 

 

 

 

Introduction

 

 

This is the final and seventh volume of a series of studies on the book of Revelation. If the reader is unacquainted with the first books a few recommendations are necessary from the author's perspective before one enters into this study. It is the hope of the author, of course, that any reader will start with the first volume, inasmuch as it contains the keys and interpretational tools that are used in the subsequent studies. Order in studying the Revelation is very important. But if this specified order cannot be observed I would like to offer a few comments.

 

First is that this is not a professional work, nor does it pretend to be. Human error will often find its way into this document. For these I indulge the reader's patience as the editing procedure continues.

 

Second, this study was never intended to be a commentary on every verse or topic in the book of Revelation. The purpose of this writing as stated at the outset is different than this. The focus of these pages is not to be a comprehensive commentary, in that many others have done a more exhaustive and better job of that already. The aim is to concentrate on troublesome passages or concepts that in the author's opinion are overlooked by other commentators or that are missed by many students of the book.    

 

Third, this book is not written with the general public in mind. Anyone is more than welcome to examine the following pages, but this work is written primarily to Seventh-day Adventist Christians who I believe need to have a better self-understanding of the awesome messages to found in the last-day book of Revelation.

 

Reading the following pages presupposes also an understanding of the principles of proper prophetic interpretation (hermeneutics) covered in the original books. The reader is encouraged to refer to them. These, I believe are so important that Revelation as a prophetic book cannot be understood at all without them.

 

This volume addresses material found in chapters 20-22 of the book of Revelation. This final section of the book is familiar to most readers and is one of the most easily understood sections of the book. Therefore, there is little need for comment. A few subjects are expanded, but the meaning of the passages are clear enough to excite and comfort the inhabitants of this troubled earth.

 

The purpose of this grand finale is to assure the wandering pilgrim that the resolution of all things is at hand and that God will fulfill his promise to restore all things that were lost with the entrance of sin onto this earth. God will emerge victorious over all his foes, and sin and sinners will be no more.

 

The terms are often symbolic, but the truth behind the promise is real. God gives an open invitation to all to come and take of the water of life freely. What an offer! Maranatha! Even so, come, Lord Jesus!

 

 

 

 

 

 

Revelation 20 and the Judgment

 

The idea of judgment appears like a thread throughout the book of Revelation. The concept of judgment is not presented to terrify the Christian, but to assure him that God is doing something about the sin problem. He has a process and a solution. The cry of saints, prophets, and martyrs are heard and answered, not for the mere purpose of retaliation and retribution, but to indicate that God is fulfilling his promise to "fix" what is wrong with this world.

 

The Old Testament prophets have repeatedly asked God why the wicked seem to prosper. The Psalms over and over again cry out for justice. "How long?" says Habakkuk. Job cries for resolution. The suffering martyrs from all the centuries cry out for vindication. Now God will do what he has promised and waited to do. He will deliver his people. He will arise victorious in the great controversy between good and evil.

 

The cross was the judgment of Satan. At the cross the entire universe was clearly beholden to his true nature and his intentions. Banned from heaven he returned to earth to finish and press to the end his incurable rebellion.

 

The next order in the process is the judgment of the saints. Before God can come and claim his elect, the saints must be marked and sealed. This pre-advent determination is necessary. The book of Revelation defines this process, especially in the sealing of God's saints. The "sealing" work is one of the clearest indications of an "investigative judgment" in all of the Scripture. In the process of noting which saints are to be saved, all heaven stands witness. Elders, cherubim, and angels participate (Rev. 4,5). When Jesus comes this work will be complete.

 

God's vindication, his judgment, is not complete, however, until all acknowledge and approve of his ways. In separating the righteous from the wicked at his coming God has made decisions that will require disclosure and understanding by those who are taken to heaven during the millennium.

 

This is the largely the purpose of the judgment given us in Revelation 20. In this millennial judgment the righteous are given opportunity to see why God has judged as he has. What an "eye-opener" this will be for the righteous, who trust in God, yet have been perplexed about many things. They will sit at God's right hand, not to acquire glory, but to watch how God judges and learn from him "how to judge." In time they will judge both men and angels.

 

At the final judgment, the wicked are given opportunity to see the works of God. Until that time they have never acknowledged the justice of God and fully confessed the guilt of their life and conscience. In this closing drama, every knee will bow and tongue confess the glory of God.

 

Thus the judgments are:

 

• The judgment of Satan (controversial)
  
• The judgment of the saints (investigative)
  
• The judgment by the saints (millennial)
  
• The judgment of the wicked (executive)
  

 

 

 

 

 

THE "BOOKS" In REVELATION

 

 

The lawbooks out of which judgments are made, are clearly presented in the book of Revelation. These can be understood best from the following comments:

 

 

The Book of Life . . .

 

The Great Controversy, p. 483

 

"As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God's remembrance. The Lord declared to Moses: "Whosoever hath sinned against Me, him will I blot out of My book." Exodus 32:33. And says the prophet Ezekiel: "When the righteous turneth away from his righteousness, and committeth iniquity, . . . all his righteousness that he hath done shall not be mentioned." Ezekiel 18:24.

 

"The Signs of the Times," 08-06-85,

The Power of the Truth, #17

"When we become children of God, our names are written in the Lamb's book of life, and they remain there until the time of the investigative Judgment. Then the name of every individual will be called, and his record examined by Him who declares, "I know thy works." If in that day it shall appear that all our wicked deeds have not been fully repented of, our names will be blotted from the book of life, and our sins will stand against us. If the professed believer becomes self-confident, if in word or spirit he breaks the least precept of God's holy law, he misrepresents Jesus, and in the Judgment the awful words will be spoken, "Blot out his name from the book of life; he is a worker of iniquity." But the Father pities the self-distrustful, God-fearing soul, harassed though he may be with doubts and temptations. Jesus pleads for him, and confesses his name before the Father and his holy angels."

 

"The books are opened, ---the book of life and the book of death. The book of life contains the good deeds of the saints; and the book of death contains the evil deeds of the wicked."

EW 53 (4T 384)

 

 

 

Thus the book of life is the book containing the works of the professed followers of Christ. The book of death contains the deeds of those who have never professed Christ. Those in the book of life who do not in finality experience Christ's forgiveness are blotted out of the book. The "other book" (book of life) that is opened is thus specified to show that not only will it be seen in the judgment why the overtly wicked are lost, but also it is necessary for the saved to understand why their fellow-believers, who the righteous thought could be in the kingdom, are not. Not all who say, "Lord, Lord," will be in heaven.

 

 

 

The Bible

 

The casebook for the judgment is also "the books," or more properly, "the book," the Holy Scriptures:

 

The expression tais biblois, "the books," appears in Daniel 9:2 in the Septuagint; the Old Testament Scriptures translated into Greek, completed about 150 B.C. Daniel said, "I understood by the books the number of the years." Then he mentioned especially the book of Jeremiah, though he may have had others in mind as well. The use of the term "books" passed into the early Christian church, and by about the fifth century it had come to mean the whole of the Scriptures, or "The Books." In the thirteenth century the plural name came to be regarded as singular, and "The Books" became "The Book," and thus "Bible."

 

From T.H. Jemison: Christian Beliefs, Pacific Press Pub. Assoc.; Mountain View, CA., 1959, p. 15

 

 

 

 

 

 

 

 

 

The Foundation Stones of the New Jerusalem

 

 

Commentators leave us a complete milieu when considering the foundation stones of the New Jerusalem. The problem is that the modern names of the stones differ with the ancient names leaving considerable confusion as to what is meant.

 

While it is not ultimately important to determine the colors of the stones, it is unacceptable to leave us with, as do probably 90% of the commentary writers, a reckless and random arrangement of the stones. Color may not be a spiritual matter. But order and beauty is a spiritual matter, and it is inconceivable to conclude that God would create an ungainly clash of color with no particular order or meaning. The Holy City is a masterpiece of God's creation, and we cannot believe that anything that God creates is characterized by carelessness or accident. Nothing in the Revelation is random and without purpose.

 

The Holy City is described as having twelve foundations. The number of foundations is superfluous for a reason. No normal building requires 12 foundations. One good one is usually considered adequate. But twelve is the number of eternal completeness, and the twelve foundations are a symbol of permanence. The city stands on solid rock and will never be thrown down or moved.

 

Abraham looked for a city "that hath foundations, whose builder and maker is God." Abraham, the tent dweller, sojourned in Canaan, moving about often, camping always, with no permanent home. Many writers believe that in taking God at his promise Abraham actually believed that he would find such a city in his lifetime. Such a resolution would have been sweet to the wanderer who "went out not knowing whither he went." The New Jerusalem is the fulfillment of this for Abraham and for us as well.

 

But the order of the stones also has purpose, I believe. They do more than represent the various colors of the rainbow. They are color-coordinated, as they should be. Below we will attempt to steer through the maze of confusion offered us to find a consistent ordering of these foundations garnished (covered) with these precious stones.

 

Identity of the Stones

 

The stones are listed here in reverse order since the "first" foundation would presumably be the bottom row of the foundation. The key to the puzzle is to first establish for certain the identity of least problematic stones:

 

1. Among the most certain of all the stones is the last stone listed (first in the following diagram) in Revelation 21; the amethyst. Data regarding this precious stone is consistently identified in the ancient writings. The etymology of this word is derived from the word μεθυω, "to be drunk." Thus it is associated with the color of wine, and the purple hue and color of the juice of grapes. The stone is still common today by the same name. It is a translucent quartz-like stone. It is reddish-purple.

 

2. Another stone with a quite consistent identity and consistent color is the chrysolite. The word literally combines the two words "gold" and "stone." Moderns equate gold with "light yellow." However, "gold stone" in ancient time probably approximated more closely the actual, more solid color of the metal and would be more "yellow-orange," or "amber." Therefore it would be more in the yellow-red range in its luster.

 

3. Another stone that is rare even today is the emerald. Though the ancient emerald may have actually been another stone type, its color has always been known as a deep green. The color of the emerald is quite certain.

 

 

 

Amethyst Reddish-Purple

Jacinth

Chrysoprasus

Topaz

Beryl

Chrysolite Yellow-Red

Sardius

Sardonyx

Emerald Deep Green

Chalcedony

Sapphire

Jasper

 

 

 

4. Jasper

 

Of significant difficulty is the task of identifying the jasper stone that figures prominently in the Apocalypse. However, understanding the nature of this stone is pivotal to the entire scheme.

 

• The One sitting on the throne has the appearance of a jasper and sardine stone. (4:3)
  

 

• The Holy City that comes down from heaven has a radiance like a jasper stone. (21:11)
  

 

• The first foundation is garnished with a jasper stone. (21:19)
  

 

• The building up of the wall is of jasper stone. (21:18)
  

 

Modern jasper is usually a solid-colored stone, and comes in a variety of colors. Red, reddish brown, green, or variegated colors typify this stone. But the stone in Revelation is described as transparent, and is distinct from this.

 

Commentators leave us a plethora of ideas as to the color and consistency of this precious stone. In fact they offer us nearly a complete spectrum. It can't be all the colors of the rainbow. One is happy if he reads only one opinion, but unhappy indeed if he reads several.

 

Below is a partial list of the confusion:

 

R.H. Charles    Not sure: lists green, red, yellow, diamond

Lenski    Probably blood red carnelian

Ladd    Transparent crystal-like stone

Mounce    Not sure: several suggestions

Barclay    Not sure: probably red sardius

Morris, L.    Prob. red sardius; lists and mentions jade or         green quartz

Seiss    purple/red

Vine    various colors, like fire

Vincent    different colors, the best was purple

Wall    bright colors

Beasley-Murray    Varies dull yellow to red to green, even like         transparent; glass--prob. transparent         white

Morris, H.    purple

Maxwell    colors of brilliance

 

As one can see from this incomplete summary there is no certainty as to what color the stone is. A score of other sources that could be cited only adds to the confusion. Yet again, the color descriptions are meant to be understood.

 

A lot of the ambiguity comes from the identification of modern stones. In many cases they are not the same as the ancient stones. Modern experts in lapidary are also confused because they are hopelessly indoctrinated into the modern identification of stones with their technical hardness, color, and specificity. And it is true that many of these very stones could vary in color. So how do we understand this stone of jasper?

 

Perhaps the best way is to examine the internal evidence in the Apocalypse itself and from the OT passages that refer to similar stones and similar settings. Following, several of these evidences are examined:

 

 

A. Ezekiel 1:26-27

 

Ezekiel provides a similar scene of God's throne to that which is found of God on his throne in Revelation 4. In Ezekiel, two colors are also given for the immediate figure of God himself.

 

KJV--sapphire and amber

RSV--sapphire and "gleaming bronze;" like "fire."

 

Quite consistently this is how God is described in the various translations of this description.

 

Sapphire (which will be examined a little more later) was most likely lapis lazuli, a primarily bluish/purple stone. It was well known to the ancients. It would not be confused with a stone of a red or green color; therefore this seems to give evidence that God in this source passage is pictured with a purple or deep blue color along with the golden, amber, or shining bronze color; something in the color range of deep yellow/orange or amber.

 

 

 

B. The Aura of Emerald

 

Another evidence is found in the very combination of light and color in the throne scene of Revelation 4. A rainbow of emerald results from the "jasper and sardine" colors that are seen emanating about God's person. The fact is that the only way to get a deep green rainbow on the color wheel is contribute at least equal portions of deep yellow (oranges, ambers) with purple. This argues that the jasper in Revelation is "reddish-purple."

 

C. Comparison between two cities: Jerusalem and Babylon

 

Particularly, two cities are contrasted in the book of Revelation. The Holy City, New Jerusalem; and the evil city, Babylon. On the surface one would expect these cities would be contrasted in every way; just as evil is the opposite of good. However, it appears that the way in which the cities themselves are compared is very similar. The difference is that the holy city in every aspect surpasses the earthly city. Note the similarities below:

 

Babylon	New Jerusalem
Shown by angel with the seven vials	Shown by angel with the seven vials
(Babylon was laid out foursquare (imperfect)	Jerusalem lies foursquare
Babylon was small in comparison	Jerusalem (many times the size)
River ran through it	River runs through it
Typified by a woman	Typified as a bride
Was a royal city	Is the royal city (kings enter it)
Had a great wall	Has a greater wall
Known for its gold	Decked with gold
Woman decked with precious stones	Adorned with precious stones
Bedecked with pearls	Bedecked with pearls (very large=gates)
CLOTHED WITH PURPLE AND SCARLET	???

 

 

It is obvious that the comparison idealizes rather than directly contrasts the much inferior and earthly Babylon to the New Jerusalem. Of course, there are significant differences. The New Jerusalem is eternal. Babylon is not. The New Jerusalem is pure and only the pure reside there. Babylon is depicted as the very opposite.

 

However, in keeping with the flow of the above comparisons, it seems appropriate that the holy city, the bride of the King of Heaven, though dressed in white (linen), like the woman of Revelation 17 could also have an outer garment of purple. And this is exactly how it is described. It has the outward radiance of a jasper stone.

 

If it is meant that the glory or light of the city is "white" only, the narrative fails to make this clear. In other places, when white is featured it is definite that white is meant. Therefore it can be concluded that the radiance around the city has a purple glow to it, just as the figure on the throne in chapter 4:3. By itself, this argument may not be conclusive, but building with the foregoing evidence, and the evidence yet to be offered, there may be corroboration.

 

D. A Throne Scene Found in the Pseudepigrapha

 

A reference is here noted from the pseudepigraphal writings that offer some interesting parallels. It is taken from the Apocalypse of Abraham. Such writings are always dubious sources of proof, however, this one recommends itself by the virtue of it's date and for the description it gives. J.H. Charlesworth feels that it was probably written sometime between A.D. 70 and the middle of the 2nd century (Vol. 1, p. 683). It provides at least one person's idea of the typical color code surrounding such throne room scenes:

 

"The appearance of his body was like sapphire, and the aspect of his face was like chrysolite, and the hair of his head like snow. And a kidaris (headdress or turban--supplied from Charles' footnote) (was) on his head, its look like that of a rainbow, and the clothing of his garments (was) purple; and a golden staff (was) in his right hand." Apocalypse of Adam 11:2,3

 

Here again is found the purple and deep blue colors accorded with the ambers (chrysolite) or yellows.

 

 

 

 

E. Purple is noted as proper color by several commentators

 

Additional evidence is the simple fact that many expositors do see purple as the best interpretation (above, etc.).

 

F. The General Unsuitability of the Competitive Colors; Red & Green

 

Purple/Red may be suitable, but fiery red and scarlet are quite consistently presented in the sacred writings as a symbol of sin. The dragon is fiery red. Blood is red, representing war, the taking of life, adultery and uncleanness: "Though your sins be as scarlet" (Isa 1:18). An absolutely red color would have no place as a permanent attribute of God or of his city. Of interest is the fact, as this study suggests is that pure red is really not represented in the holy city. It is the symbol of sin and sacrifice, something that will never be found there again.

 

Green comes mainly with identifications with modern jasper, which is opaque and comes in several colors. With the presence of emerald in the throne room scene, another definite or deep green color is superfluous.

 

G. The Royal Color

 

Appropriateness exists in the fact that from ancient times purple is the royal color, worn by kings. God, on his throne seems to be pictured thus clothed to represent his universal royal authority. Judah, the first tribe listed in Revelation 7 was the tribe of the kings. Likewise, jasper is listed first as well.

 

The Holy City is a royal city, to which all the kings of the earth bring their tribute to the King of Kings and Lord of Lords. Therefore it should be clothed outwardly with the cloak of royalty.

 

 

 

 

Summary in Regard to "Jasper"

 

In conclusion, the best evidence we find is that the color jasper is associated with blue and especially purple. Taking this into consideration we find this purple stone positioned as a direct counterpart to purple amethyst on the other end of the foundation spectrum. In a translucent crystalline form as described in 21:11, it would look very similar to amethyst. In the following diagram it is placed at the base of the foundation.

 

 

 

 

Amethyst Reddish-Purple

Jacinth

Chrysoprasus

Topaz

Beryl

Chrysolite Yellow-Red

Sardius

Sardonyx

Emerald Deep Green

Chalcedony

Sapphire

Jasper Reddish-Purple

 

 

5. Sapphire

 

In modern times we know the sapphire as most commonly being a clear "blue" stone. Even though the best evidence is that the ancient sapphire was lapis lazuli, the ancient sapphire was still a stone of a deep blue or violet blue color. Sometimes it is compared with the blue of the azure sky.

 

• This stone has flecks of pyrite (a cousin of iron) scattered throughout, so it glitters with golden-looking specks. The ancients greatly valued this stone as very precious. It has been found in the royal tombs of Egypt, and in the coffin of King Tutankhamen.
  

 

Therefore we can determine with reasonable certainty that it represents some kind of blue-violet stone.

 

The etymology of the word is much-discussed. Most trace it to the Hebrew word, "sappar;" "to write." But in my opinion the Greek form of the word (sap-feiros) seems to indicate the compounding of two words: "Sap(ar)"; for blue, and "Ferrous," for the flecks of iron.

 

 

6. Jacinth

 

(υακινθος) Hyacinth. This stone has the same name as the flower; hyacinth. Hyacinths come in a range of colors, but naturally they occurred in the red-blue-violet range. Most commentators equate this color with blue or violet-blue.

 

Note that this stone, the second from last stone in the list, comes into the same color range as the second stone; sapphire, considered immediately above.

 

7. Topaz

 

The topaz stone is commonly known today as a distinctly yellow stone. But it is not accurate to identify these stones with the modern equivalents that in many cases are not the same. They need to be identified from the time Revelation was written.

 

The ancient topaz was known for the island from which it was mined; topazion, topazion. The stones modern equivalent is actually peridot; usually a dark green, or the color of the sea.

 

 

 

Amethyst Reddish-Purple

Jacinth Violet-Blue

Chrysoprasus

Topaz Deep Green

Beryl

Chrysolite Yellow-Red

Sardius

Sardonyx

Emerald Deep Green

Chalcedony

Sapphire Violet-Blue

Jasper Reddish-Purple

 

 

8. Chalcedony

 

Though difficult to determine the exact color of this stone we know that it has the meaning of its name: chalcedon, χαλκηδων; copper. It was known as the copper emerald. Anyone who is familiar with copper ore is aware of the combinations of blues and greens found there. These precious stones were found in the crystalline form where copper is found and appropriately would represent a blue-green color.

 

9. Chrysoprasus

 

The words, "crusos," gold; and "prasus," leek; are combined in this stone's color. Most commentators compare it with the modern chrysoprase, which is an opaque green.

 

On the basis of the reference to the word "leek" one should consider the color of the stalk of the plant, which gives one almost the impression of blue. But it is obviously a plant sometimes equated with green, such as grass. This blue-green quality seems to have survived in the modern term, "bluegrass."

 

Therefore, it might be a blue-green color in this context. The modern chrysoprasus is very much like this, looking in some cases almost like turquoise, another solid stone of the blue-green variety.

 

10. Beryl

 

This stone also could vary in color, but the color of light green is most often associated with it---"the pure sea." (Vincent, p. 568).

 

These colors can be consistently placed in the foundation diagram as well:

 

 

 

    

Amethyst Reddish-Purple

Jacinth Violet-Blue

Chrysoprasus Blue-Green

Topaz Deep Green

Beryl Light Green

Chrysolite Yellow-Red

Sardius

Sardonyx

Emerald Deep Green

Chalcedony Blue-Green

Sapphire Violet-Blue

Jasper Reddish-Purple

 

 

11. Sardius

 

From the discussion about the "jasper stone" we noticed that commentators feel this stone, the sardius, was red. Their reason for this is not always stated. It is often listed as "carnelian." The fact is that even though the LXX (Septuagint) makes this stone comparable to the Hebrew word "odem," ("adam," "red"), we are not sure this stone was necessarily "red" as we think of it.

 

The root meaning of "sard" remains to this day, even in English dictionaries as having a more "yellowish" cast; not red. The stone is sometimes identified as carnelian, which derives from the word "carnal" (flesh). It is pale, sometimes yellow, more amber or even orange in color.

 

There is a sardine, or "sardinos" stone that is actually a stone with two colors, red with pale white, because one commentator compares it to the human finger-nail when pressed down.

 

I suspect that the color needed in this particular case is the amber-orange color that finds it corresponding counterpart in the chart developed thus far. In the color spectrum provided through a rainbow or prism gives us exactly this color, difficult to describe, but readily seen in the division of light.

 

 

12. Sardonyx

 

As it appears, a pattern develops in the foundation stones according to this analysis, something to the order of Hebrew chiasmus. The actual hue of this stone is difficult to re-create but we can be sure that the Creator of color would have order and symmetry to his master-piece; color coordinated, not a random scattering of color which most commentators leave us with.

 

Therefore we would find "sardonyx" to mean "yellow-orange," or ranging into reddish-pink as seen in the color spectrum, and in keeping with the mirror like arrangement in our diagram.

 

 

Amethyst Reddish-Purple

Jacinth Violet-Blue

Chrysoprasus Blue-Green

Topaz Deep Green

Beryl Light Green

Chrysolite Yellow-Orange

Sardius Yellow-Orange

Sardonyx Light Green

Emerald Deep Green

Chalcedony Blue-Green

Sapphire Violet-Blue

Jasper Reddish-Purple

 

 

Conclusion

 

Therefore it seems the foundation stones are color-coordinated according to the color spectrum
and are arranged in mirror-like fashion, each color fading into the other appropriately. What is found is a beautiful color chiasm, according to symmetrical Hebrew thought. It awaits the sincere adherent of Christianity to actually view with wonder the richness and grandeur of color God has designed in this beautiful city.

 

 

Endnotes: Stones

 

• "The breast-plate, the most sacred of the priestly vestments. . . . It was the form of a square. . . . The border was formed of a variety of precious stones, the same that form the twelve foundations of the city of God." Patriarchs and Prophets, p. 350.

 

• Jasper. The best was purple. Vincent, p. 476

 

• Chalcedony. Known as the "copper emerald." Like peacocks feathers--green to maybe blue. Vincent, p. 568.

 

• Sardius probably is derived from the Persian word, sered, yellowish red. Vincent's Word Studies, Vol. IV. , p. 476. Pliny names it after Sardis where it was discovered.

 

• Sardonyx was if identified with topaz according to Strabo (770), translucent and golden coloured, or yellow-green; according to Pliny (H.N. xxxvii. 8), yellow green.----from R.H. Charles, Vol. 2, p. 169 Pliny also is said it signifies a white mark in a sard, like the human nail (onux) placed upon flesh, and both of them transparent. Vincent, p. 20

 

• Topaz, is peridot. Vincent, p. 569

 

• Hyacinth was a violet color according to Pliny, resembling the amethyst but less bright. Ibid., Charles, p. 170 It is identified by some with the sapphire. Vincent, Vol. IV., p. 512.

 

• Amethyst; From meyuw, to be drunk with wine. Vincent, p. 569

 

 

 

 

 

The Healing of the Nations

 

"The leaves of the tree are for the healing of the nations." (Ezekiel 47:12)

 

 

It is the conviction of this author that he has read somewhere of the product from the leaves of a certain tree which was used to heal the wound of circumcision. Unfortunately all attempts to find such a reference has been unsuccessful. If verified this might in part solve the riddle of why the "Gentiles" (ethnos--translates either "nation" or "gentile") need healed. For those who walk in the very presence of the sanctuary God, would, according to Jewish tradition, be circumcised.

 

Revelation is a book that features "Israel" and "Jews" and ceremonial cleanness in regards to the faithful. One might object that the New Testament removes the issue of circumcision from Christendom. But it can be countered that several themes and issues in Revelation show a sympathy with Judaistic custom and worship ritual, such as the chastity of the 144,000 (those who had refrained from sexual relations on the day of atonement), the background themes of the feasts; Passover, Pentecost, Tabernacles, the altar and sacrificial sanctuary rites; the actual practices of which were all dismissed after the cross yet are manifest in Revelation in a "spiritual" and "symbolic" sense. Thus the whole world will be circumcised "in the foreskin of their hearts," and will keep the eternal law of the commandments, if they are to walk in the restored earth and live in God's presence.

 

Likewise, the ceremonially and ritually unclean are banned from God's city and sanctuary. This cannot really mean that God, according to the old Jewish concept, is against foreigners and outsiders. He is against such in a spiritual sense, because he wants all to be grafted (in heart) into the tree of Israel.

 

Therefore, anything ceremonially or ritually unclean cannot be part of the city. Outside are dogs, sorcerers, murderers, idolaters, and the immoral.

 

"Dogs" represented three meanings biblically. [1] male prostitutes; homosexuals; [2] foreigners; [3] the literal scavenger animals. All senses are reflected here because all were excluded from the congregation of Israel and were found outside the city or camp.

 

 

 

 

 

 

 

Commandments or Robes?

 

The Genuine Reading of Revelation 22:14

 

 

The two different readings of Revelation 22:14 has been the cause of much discussion. The dilemma is more textual than theological when the phrases are studied carefully. However, the genuine retention of at least one of the readings we feel can be convincingly and certainly proven.

 

Some readers are distressed to find their Bibles read differently in this passage. The dilemma is usually dismissed by proposing that the "traditional" reading must be jettisoned in light of the manuscript evidence. The two readings are as follows:

 

 

Rev. 22:14 "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." (KING JAMES VERSION)

 

Rev. 22:14 "Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city." (NEW INTERNATIONAL VERSION)

 

Unfortunately, going to the Greek text does not elucidate the incongruity but rather complicates it. In fact, this is why the difference is made in modern versions. Quoted and transliterated they read as follows:

 

Μακαριοι οι ποιουντες τας εντωλας αυτου

(or)

Μακαριοι οι πλυνοντες τας στωλας αυτων

 

HOI POIUNTES TAS ENTOLAS AUTOU (KJV; some late mss., Few Greek Texts)

(or)

HOI PLUNONTES TAS STOLAS AUTON (NIV, RSV, etc.; majority and earlier mss.; Most Gr. texts)

 

The latter is generally chosen as the correct reading textually because it has:

1) Better manuscript support; the earlier and generally considered more reliable mss. such as the Sinaiticus use "robes," while the "commandments" renderings seem to appear in later and inferior mss.

2) Often the more difficult or unusual reading is assumed to be the correct one. It can be easily seen how this could have been a copyist error, either by sight-reading or by listening.

3) The direct verbal parallel with Rev. 7:14; "wash their robes."

 

However, the evidence for the "robes" reading is not entirely conclusive, therefore it is fairest to look beyond textual criticism at other evidence as well.

 

What about the book of Revelation itself, the larger context?

 

The Context of the Book of Revelation

 

There is definitely outer contextual evidence for the "robes" reading. The following passages are particularly influential:

 

Rev. 1:5 "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, " (KJV)(Albeit this reading carries a dilemma of its own, in some manuscripts "washed" is translated "loosed," from an almost identical Greek word).

 

Rev. 7:13, 14 "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. "

 

Conversely, however, for the commandments reading we find . . . .

 

Rev. 12:17 "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ."

 

Rev. 14:12 "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." (Though in each case threw is used and not ποιεω).

 

 

NON-BIBLICAL EVIDENCE

 

Not finding a clear answer in the context of the book itself, scholars have looked outside the Bible for evidence as well. This is also divided though I feel might favor the "commandments" translation.

 

The Following is quoted from Problems in Bible Translation, p. 262:

 

Extracts From the Church Fathers:

 

Tertullian, A.D. 145-220:

    "Blessed (are) they who act according to the precepts, that they may have power over the tree of life, and over the gates, for entering into the holy city."---Tertullian, On Modesty, chap. 19, in Ante-Nicene Fathers, vol. 4, p. 96.

 

 

    "Blessed are they that do His commandments, that they may have power over the true life."---Cyprian, Treatise 12, "Three Books of Testimonies Against the Jews," bk. 2, sec. 22, in Ante-Nicene Fathers, vol. 5, p. 522.

 

Athanasius, A.D. 298-373:

    "Blessed are they who make broad their robes, that they may have right to the tree of life."----"Discourses Against the Arians," IV, 28, Nicene and Post-Nicene Fathers, vol. IV, 2d series, p. 444.

 

Primasius, A.D. about 500:

    Refers to "robes" in Rev. 22:14 in his book on Revelation, lib. V, ch. XXII; Migne, Patrologia Latina, vol. 68, col. 933 A.

 

______________

 

In this case the oldest evidence actually supports the "commandments" translation though evidence appears for both readings quite early in history. But the quotes from Tertullian and Cyprian, being clear references also; are significant in that they for all practical purposes pre-date the oldest manuscript evidence.

 

Evidence not often cited is the Apocryphal and Pseudepigraphal writings. One reference that I have noted in reading is the following:

 

"Faithful is the Lord to them that love him in truth,

    To them that endure his chastening

To them that walk in the righteousness of his commandments

    In the law which he commanded us that we might live.

The pious of the Lord shall live by it forever;

The paradise of the Lord, the trees of life, are his pious ones."
---Psalms of Solomon 14:13.

 

(R. B. Wright dates this work to the first century A.D. The Old Testament Pseudepigrapha, vol. 2, Ed. by James H. Charlesworth, Doubleday & Company, Inc., Garden City, N.Y., 1985. p. 640.)

 

MODERN PROPHETIC TESTIMONY

 

Of interest to some is the commentary of Ellen G. White. The way this prophetic writer handles this passage is quite interesting. Please attempt to follow the background thought of this passage:

 

1. In support of "commandments"

 

Spiritual Gifts, Vol. 3, p. 88

"By transgressing God's commandments a curse fell upon Adam and Eve, and they were deprived of all right to the tree of life. Christ died to save man, and yet preserve the honor of God's law. He says "Blessed are they that do his commandments that they may have right to the tree of life, and may enter in through the gates into the City." The Son of God here presents the doing of the commandments of God as the condition of a right to the tree of life. The transgression of God's commandments deprived man of all right to the tree of life. Christ died, that by virtue of his blood, obedience to God's law might make man worthy of the heavenly benediction, and grant him a right again to the tree of life."

 

S.D.A. Bible Commentary, Vol. 1, p. 1086:

"Transgression of God's requirements excluded Adam from the Garden of Eden. A flaming sword was placed around the tree of life, lest man should put forth his hand and partake of it, immortalizing sin. Obedience to all the commandments of God was the condition of eating of the tree of life. Adam fell by disobedience, forfeiting by sin all right to use either the life-giving fruit of the tree in the midst of the Garden, or its leaves, which are for the healing of the nations.

Obedience through Jesus Christ gives to man perfection of character and a right to that tree of life. The conditions of again partaking of the fruit of the tree are plainly stated in the testimony of Jesus Christ to John: "Blessed are they that do His commandments, that they may have right to the tree of life, and many enter in through the gates into the city" (MS 72, 1901).

 

S.D.A. Bible Commentary, Vol. 7, p. 990:

"None who have had the light of truth will enter the city of God as commandment breakers. His law lies at the foundation of His government in earth and in heaven. If they have knowingly trampled upon and despised His law on the earth, they will not be taken to heaven to do the same work there; there is no change of character when Christ comes. The character building is to go on during the hours of probation. Day by day their actions are registered in the books of heaven, and they will, in the great day of God, be rewarded as their works have been. It will then be seen who receives the blessing. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (RH Aug. 25, 1885).

 

"Jesus threw open the gates of the golden city and led us in. Here we were made welcome, for we had kept the "commandments of God," and had a "right to the tree of life." Early Writings, p. 35.

 

"Those who have been obedient to God's commandments will unite with the company of the saints in light; they shall enter in through the gates into the city, and have right to the tree of life." TM, pp. 234,235

 

The evidence is generally tipped in the favor of the commandments translation, this very rendition of the verse sometimes quoted in vision. The issue at the tree of life was obedience, therefore the reference to the tree of life again would again speak of obedience.

 

But Ellen White also is not silent concerning the necessity of the white robe of righteous character for entrance into the city:

 

2. In support of "robes."

 

" And they were all clothed with a glorious white mantle from their shoulders to their feet. Angels were all about us as we marched over the sea of glass to the gate of the city. Jesus raised His mighty, glorious arm, laid hold of the pearly gate, swung it back on its glittering hinges, and said to us, "You have washed your robes in My blood, stood stiffly for My truth, enter in." We all marched in and felt that we had a perfect right in the city." Early Writings, p. 17.

 

S.D.A. Bible Commentary, Vol. 7, p. 960

"Christ says of the overcomer, "I will not blot out his name out of the book of life." The names of all those who have once given themselves to God are written in the book of life, and their characters are now passing in review before Him. Angels of God are weighing moral worth. They are watching the development of character in those now living, to see if their names can be retained in the book of life. A probation is granted us in which to wash our robes of character and make them white in the blood of the Lamb. Who is doing this work? Who is separating from himself sin and selfishness (HS 138)?"

 

(The General Conference Bulletin)

04-06-03

#04

"This is our washing and ironing time,--the time when we are to cleanse our robes of character in the blood of the Lamb. John says, "Behold the Lamb of God, which taketh away the sin of the world." I thank Thee, my heavenly Father, I praise Thee, that Thou hast given us Jesus, to take away our sins. Shall we not let Him take them away? Shall we not let our sins go?").

 

 

Some Evidence of "Robes" Reading

 

Therefore it can also be noted that white robes are worn as a symbol of purified holiness and as badges of admission to the holy courts. The parable of the wedding garment (white= Righteousness) in Matthew 22:1-14 (cf. also COL 307 ff.) highlights this theme. In addition, when Adam and Eve sinned (broke the commandments) in Eden, they lost their "white robe" (garments of light). The restored white robes are a reward of truthful living and obedience. The robes represent character, a character of righteous obedience.

 

 

Testimonies to Ministers and Gospel Workers

pp. 91,92:

"The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones.[* SEE APPENDIX.] This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes. . . ."

 

The presence of both ideas in the passage and in related passages almost makes it impossible to extricate and separate them, one from the other. To wash our robes means to remove the spots of sin from our lives. When this is done, one is keeping or living the commandments. Jesus imparts his righteousness to the believer, and they are made to be "right-doers." Anyone who is truly cleansed by Christ's blood will be a commandment keeper.

 

The reverse is true also. If in love and faith one obeys all that God asks of him he will be clean before God. He will be covered with the robe of Christ's righteousness."

 

 

TWO FINAL CONSIDERATIONS

 

1. There are two more ideas in the immediate context of 22:14 that also must be considered. The first seems to support both the "robes" and the "commandments" translation:

 

It is taken from Revelation 22:11 (just the third verse back):

 

"He that is unjust (unrighteous; that
is, does not do right; or obey the law) let him be unjust still: and he which is filthy (ρυπαρος, having spots, dirty; that is, has smudged and dirty robes), let him be filthy still"

 

And then correlate opposites:

 

"and he that is righteous (obeys law; does right), let him be righteous still:

and he that is holy (clean, pure; white-robed), let him be holy still."

 

-----Therefore the contextual evidence still finds support for both distinct ideas!

 

 

2. Secondly, however, the case is to be made that according to careful textual analysis, the "commandment" translation is certainly not to be discarded as some so readily do. For the internal evidence demands it. The key is in comparing vs. 14 and 15 diagrammatically:

 

"Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

 

For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie."

 

• The two verses are necessarily related owing to the connective "For," in vs. 15.

 

• The two verses are set in obvious contrast---one to another. This is cogent to the whole case.

 

 

 

 

Blessed are they that DO His commandments. . .	"For"	Outside are dogs, and sorcerers, and whoremongers, and murderers, and idolaters and whosoever loveth or DOETH a lie.
Inside City		Outside City
Blessed		(Cursed)
Place of Life (Tree)		Place of Death (Outside garden; or city, criminals, foreigners)
Commandments		Broken Commandments: Lying, immorality, murder, etc.
Commandments= Truth		Sorcery, Lying=Falsehood
Greek word: Doing the truth; ποιεω		Greek word: Doing Falsehood; ποιεω

 

 

The intentional contrast between those "doing" (ποιεω), the commandments and those "doing" (ποιων, plural of ποιεω) falsehood, is an obvious and intentional counterpoint; and is a capstone upon a recurrent theme in Revelation between the true (i.e., faithfulness, the Amen, truthfulness, testimony, true witness, etc.) and the false (i.e., apostles which say they are Jews, Satan, his synagogue, false prophets, blasphemous names and powers, Balaam, Jezebel, and all liars).

 

CONCLUSION

 

Though not an exhaustive study, it is apparent that evidence is available to support both views, or readings, of Revelation 22:14.

 

Although the reading "wash their robes" has received the nod by modern translators, and boasts the greatest manuscript evidence, taking all things into consideration I would submit in my thinking, is instead the "inferior reading." The commandment reading must be retained, for both the earliest known testimony favors it, the internal evidence we have just noted authenticates it, and prophetic testimony corroborates most powerfully the reading of commandments. The passage cannot work without it.

 

I therefore wish to legitimize the reading "do his commandments" as an authentic phrase, and not the product of transcriptional error. Therefore, the other variant, by contrast despite being favored by the general feeling of scholarship, has placed upon it the burden of proof for its existence. It has been preferred perhaps because of the anti-Judaistic and anti-legalistic bias of later translators.

 

But should we now dismiss the robes reading? Absolutely not. It has too much merit and evidence in its favor to readily discard it, for it is unlikely that such a reading could have survived so easily and have so much relationship theologically, inferentially, and textually with Revelation 22:14.

 

Naturally, it has been the assumption of scholars that the reading has to be one or the other, and that it is a transcriptional error. The errors of transcription leaves one more possibility that is not forwarded, however, the possibility of the autograph or original writing having or alluding both phrases. It is known that word plays were popular in New Testament times, especially in the Jewish writings. (Matthew 16 and the Peter and the Rock is an example of this) Rhyme and repeated verbal sounds were not unknown in Jewish and early Christian songs. Intentional, double entendre' word plays occur elsewhere in Revelation.

 

What happened might be this:

 

A document with both phrases would have been considered by even by the very first transcriptionists as suspicious. They no doubt recognized what scholars have noticed since and assumed that the previous translator was unsure and so left both readings. Each later transcriptionist then, had to become his own textual critic and made a choice according to his own judgment in light of the other similar statements in the book or according to his favorite theological leanings. This would account for the creations as well of two streams of variants on this text.

 

Whether or not this was the case cannot be certain, but the purpose of this writing is to restore validity to the traditional translation as being at least equally authentic, and to elucidate the glories of the this text for our greater understanding.

 

In the end, as we have seen, the theological difference between the two readings can actually be minor. But the repudiation of the "commandments" reading has been license for some to demean the importance of commandment keeping as relevant in the final days of history. This is simply not the case, for not only will the saved wear the white robe of Christ's righteousness, but they also will be found keeping his commandments because of their love for Him. (Rev.12:17; 14:12; John 14:15).

 

 

 

 

 

 

 

Understanding the Soon Coming Statements

 

"And behold, I come quickly." Revelation 22:12.

 

 

Introductory Story

 

"When we went to visit an old friend in Orlando recently, she told us a thrilling story. She said that her neighbor's friend, who is the wife of a pastor, was driving down interstate 4 in Orlando two weeks before Christmas when she saw a young man hitchhiking. Although she had never stopped to pick up a hitchhiker, this time she felt compelled to stop.

 

After the young man had settled himself in the front seat, the pastor's wife resumed driving on down the highway. The young man turned to her and said, "You know that Jesus is coming soon, don't you?" Startled at this type of conversation opener, the pastor's wife turned and looked at him, then back to the road. As she opened her mouth to answer, she glanced over at him, but he was gone. He had vanished!

 

Very shaken up, she hurried to the next exit and, seeing a policeman stopped to tell him what happened. After she had told him the story, he remarked, "That's the seventh time such an incident has been reported this week. It's always a young man, and he always says the same thing."^*

 

Such stories proliferate as a result of the teaching derived from such Scriptures as Revelation 22:20, that seem to promise that the coming of Jesus is soon to take place. The truth of these stories cannot always be verified. In the case of the above story that circulated through the country, I am told, upon further investigation proved to be false.

 

While the conviction that Jesus' coming is soon is commendable, and is certainly the present conviction of many of us, it may carry with it some hazards as well. Prominent preachers and evangelists herald these words with enthusiasm, but may not be as responsible as they should be in how these texts are to be used and understood. "Crying wolf" too much may harden the hearts and dull the ears of sincere Christians and would-be Christians. Hope deferred makes the heart sick, and damage has been done as well to the integrity of God's words by even the well-meaning misuse of these second coming texts.

 

A recent survey of Adventist college youth brought the following responses to the question about the "soonness" of Christ's coming:

 

"We have mixed thoughts and feelings from hearing predictions that the second coming might happen in the next 10 years or that it might not happen in our lifetime at all."

 

"We are a generation of non-conviction when it comes to Jesus' second coming."

 

"I can't imagine it happening in my lifetime."

 

A Union College student recently admitted in a Review article: "I really don't think we can have any idea of when He'll come."^**

 

For several reasons these sentiments trouble some of us. While it is important to believe in the nearness of Christ's coming serious difficulties arise as a result of certain predictions, whether they carry a specific date, or if they are "rounded off" to "soon." The issue is one of credibility, and this credibility is connected to a subject of supreme importance.

 

The most compelling Bible statements use the words, "quickly," "at hand," and "near." Some examples are included in the text of this article.

 

Rev. 2:5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

 

Rev. 2:16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

 

Rev. 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

 

Rev. 11:14 The second woe is past; and, behold, the third woe cometh quickly.

 

Rev. 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

 

Rev. 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

 

Rev. 22:20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

 

 

 

TWO EXAMPLES IN GREEK:

 

Rev. 22:12

Ιδου, ερχομαι ταχυ

 

Rev. 22:20

Ναι, ερχομαι ταχυ

 

Coming Soon?

 

IS JESUS A LIAR? It's been nearly 2000 years since these words were spoken through prophecy. What is most troubling is that the promise is given in the context of another promise: "My words shall not pass away."(Matthew 24:35).

 

In the mail are received circulars that feature explanations of the Trumpets of Revelation, or that quote the newspapers, or expose ecclesiastical movements that heightens the predictive climate. Emphasis shifts to imminence rather than preparedness and responsibility, which is where Jesus would rather have us put it.

 

Personal Interjection

 

While I do believe "the coming" is near, and it is my personal opinion that it is near, it is also my opinion that teachers and preachers are too careless in their use of these passages. Yes, the prophetic word is sure, and the coming is near---but how near is perhaps not for us to determine. As a pastor I have preached sermons on the nearness of Jesus' coming. In the preparation of one sermon I began listing what I considered solid reasons to believe that the coming is to happen soon. I thought I would be stretching it to find ten good reasons to believe thus. I was amazed when my list passed thirty-seven good reasons to believe it will be soon, and I was not done. But despite all of this the fact is that the coming will be a surprise to many and we are not given the day or the hour. We must be responsible with ALL of God's words.

 

 

Understanding The "Soon Coming" Statements

 

It is true that in several passages in the New Testament and especially in the Revelation are found statements that clearly seem to state the immanent return of Jesus. Most notable are those which say for example, "... Behold, I come quickly." (Rev. 22:7,12,20; 3:11)

 

The problem, to reiterate, is two-fold:

 

1. These statements have been applied by Christians for nearly 2,000 years and Jesus has not come.

 

2. These statements are made by Jesus particularly in contexts where Jesus is described as the true and faithful witness, the Amen (The Absolutely Truthful One), the one whose words never pass away. The seriousness is this, in that the God who claims to be "truth," seems to be mistaken or is lying outright. If God knows the end from the beginning why is he wrong in his predictions, or if he has promised to come soon why has he not appeared?

 

Various explanations for this enigma are offered to date by preachers and expositors:

 

1. That "soon" means "soon" only in God's time, who is himself eternal.

 

2. That God deliberately represents his coming as soon whether it really is or not so all might be ready for his coming.

 

3. That the soon coming statements only apply to the last generation and are only to be understood as such.

 

4. That the statements like many of God's threatenings are conditional and would have come true had man correctly responded.

 

Though there might be elements of truth in all of these explanations they are not entirely satisfying and ring hollow to the skeptic, for certain, if not the faithful, waiting saint.

 

The view that the soon coming is to be seen as soon according to God's standard of eternal time wants for the fact that these messages are not for God's benefit but are expressed to humans for the very purpose of instruction. God would be expected to honor the meanings of words and expressions, as they are understood by man.

 

That God deliberately lies for effect or that he bends the truth even for good motives does not harmonize with the picture of God as absolutely truthful and open. Yet many preachers in effect take this position.

 

That the statements are made only to those living in the last days can hardly be supported in light of other statements made to indicate that these messages are for all ages and were to be applied in all ages until Christ should come. That these warnings are perhaps most important to last-day Christians who will see the return of Christ is certainly to be recognized. But these same passages have been understood and read by Christians down through the ages as applying and having relevance to them as well. Thus they are to be understood with this in mind.

 

The idea that the statements are conditional may have some merit, but some believe that God will at last come, whether man is ready or not. However, these statements are made by the Alpha and Omega, the one who knows the end from the beginning and knows the time of his coming. Therefore they cannot be entirely conditional.

 

Then what is to be made of this problem?

 

The fact that saints, apostles, and prophets have since the time of Jesus' first coming believed that they were on the verge of the age to come cannot be denied. Thus thought Peter, Paul, and even, no doubt, the seer of Patmos. They commented out of the limit of their hopes and their understanding of God's time. Yet if they were wrong perhaps in their anticipation, they were not wrong in their expectation, for Jesus did not reveal to them how long his coming would be delayed, but that they were to be in constant expectation. However some, like Paul, left warnings also that their hopes and expectations were not predictions and that caution should be exercised regarding the time of the Parousia (2 Thess. 2:1 ff.)^¨.

 

The nearness of the coming of Christ is expressed in many ways, but the most enigmatic are probably those types mentioned above where some form of the word "tachu" (ταχυ) is used. Other terms used are in words such as "near" or "at hand."

 

In Revelation expressions of immanence sometimes applied to the coming of Christ are simply not speaking of the coming at all, but rather concerning the parameters of the prophecy and its message. The statement in 1:3 and 22:10 that the "time is at hand" is that the prophecy itself is immediately active and applicable. By examining the verses one finds that it does not necessarily mean that the coming of the Lord is said to be near. The book was not to be sealed because it had immediate relevance, even in John's day.

 

However there are statements that irrefutably seem to report that the coming is to be expected immediately. Jesus says, "Certainly, I am coming quickly" (22:20).

 

Suddenness, Not Nearness

 

A study of the use of the word "tachu", (found in some form or another about 30X in the New Testament) shows that in some contexts it has the definite meaning of soon in time (These passages are listed below). However, in most instances another force of the word can also be emphasized, meaning not so much the passage of time as much as the manner or speed of the subject within time.

 

To further demonstrate, there are two ways in which the expression can be understood. Sometimes these meanings can hardly be separated one from another; but sometimes in certain contexts they must be separated.

 

1. The first meaning, then, is soon in time; that is, happening immediately after the first point in chronological time.

 

2. The second meaning relates not so much to the passage of chronological time but rather to the speed in which a certain action is accomplished.

 

Therefore one might say in modern English, "I am coming fast." Now what does the speaker wish to emphasize most? Is he meaning that he will be there "right away" or does he mean that when he comes he will come with haste; or both? The context is crucial. If the discussion is about the near arrival of a guest then one might take it to mean that he will arrive "right away." But the discussion may be about a man who has bought a new sports car and as soon as he is able; perhaps in a day or so he will be speeding to his destination. He may not arrive for hours, days, or even more elapsed time, but when he does come, he will be coming "fast." The context in which the two ideas cannot be separated is when coming "fast" also creates the phenomenon of arriving quickly. Thus when Mary "rose up hastily" and came to where Jesus was (the resurrection of Lazarus) she both acted with speed and so arrived soon at Jesus place of waiting. (Jn 11:29,31).

 

All of these uses of the word are found in the New Testament but the shade of meaning or the emphasis given can vary according to the context and the tense. CONTEXT is the essential ingredient. TENSE is also crucial.

 

Paul often makes it clear that he is planning to come shortly to a certain destination (1 Tim.3:14). This clearly means "soon," in time.

 

But in other contexts the immediacy is not so apparent as is the sudden and decisive manner in which it takes place. To illustrate one must look at Luke 18:8 where the unjust judge is described in parable. Then follows this verse:

 

"And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily" (εν ταχει) . . . .

 

Here it appears that even though the great judgment day is seen afar off (God bears long with the wicked, day and night continually hearing the appeals of the righteous), that the avenging will come "speedily." How then can "speedily" or "quickly" be understood but in the sense of meaning "sudden?" This is comparable to the verse: "For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye brethren, are not in darkness, that that day should overtake you as a thief" (1 Thess. 5:3,4).^*

 

In several passages the idea of suddenness and haste rather than the particular "nearness in time" is emphasized though the two concepts are such close cousins that they often complement one another. Nevertheless the idea sometimes is clearly one of speed and dispatch. "Make haste, and get thee quickly out of Jerusalem," (Acts 22:18); "Go quickly, and tell his disciples.... and they departed quickly" (Matt 28:7,8). Even though they go "immediately" the fact that the action is done in haste also is prominently expressed.

 

Of a truth this is exactly the content of most of Jesus' warnings about his coming. The consistent warning is not its "soon-ness" but rather its sudden and unexpected nature.

 

Matthew 24 and 25 describe the watching attitude all must have. The emphasis even comes of being prepared for the delay (Parable of 10 virgins, faithfully using talents, etc.). One does not know the hour so he must always be ready. Signs may indicate nearness, but the only reliable attitude is watchful readiness.

 

The typical example Jesus used of his coming was the coming of a thief:

 

"Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Rev. 16:15).^**

 

Now it cannot be said of a thief that he always comes "soon." If it is known that a thief always comes "soon," many would be prepared for him. But a thief comes early, middle, or late, depending on when he calculates he can best surprise the possessor of wealth. What makes the thief successful is that he comes suddenly, unexpectedly, quickly snatching his prize and leaving. To the weary and those not vigilant, so will it be at the Lord's coming. And, incidentally, the hour will be late in this world's history and not early.

 

It is this sense that is so prominent in the Revelation and in the New Testament and for this reason it seems expedient to understand according to the golden rule of context that this is how the "soon coming" statements made by Christ himself are to be understood. God does not lie and we need to be responsible with His words. In fact history itself may now prove that this is what Jesus meant, for hundreds, yes, thousands of years have passed since He was here. Yet the time is nearer than when the early Christians first believed, and all other indicators do show that the coming is near, at hand. This truth must be sensed and entertained without making Jesus honest only in the present and dishonest in the past.

 

Without the context of other statements that Jesus has made we could easily conclude that "soon," and only soon, is what Jesus meant. But by carefully comparing each metaphor and examining the nuance's present in the expressions regarding the time of his coming we must qualify the statements according to the context. These tend
to
highlight the sudden and unexpected nature of his coming.

 

Nowhere does Jesus say he is coming "immediately" or that his coming "is at the door." (Some may point to certain problem passages but these passages have other explanations). He could have used these other words if he wished. But he apparently used a common expression denoting suddenness.

 

Such circumstances played themselves out in the time of Noah. The day did not particularly come "soon." The ark was in building for years, decades. But suddenly one day the flood came, catching the unbeliever off guard. So shall the coming of the Son of Man be.

 

Tense of "Quickly."

 

One last observation is that the Greek tense of the word is very significant, especially in the passages under consideration. No student of Scripture can be responsible and ignore this evidence. Unfortunately, carelessness in this regard has led to the problem we are discussing.

 

In the text, "behold, I come quickly," the verb, "I come" is in the present tense. The present tense in Greek is always understood in a continuous sense. Therefore properly translated the phrase would read, "behold, I am continually coming, quickly." As one can immediately see, if "soon" is meant, this phrase makes absolutely no sense. Christ cannot always be coming "soon." But he can always be on the verge of coming, and when he does come, come suddenly, as a thief, and without warning. This is the meaning of these expressions.

 

Conclusion

 

Therefore, certain texts commonly used by Christians to teach the "nearness" of the second coming should never be used in this sense. They are placed in the Scripture to emphasize the suddenness and unexpectedness of Christ's coming and the need for constant readiness, not its nearness.

 

Other valid prophetic passages and signs are available to teach the nearness of Christ's coming. The attitude of expectation and nearness should indeed be taught through these means. But to quote repeatedly from certain passages that seem to promise nearness is unwarranted, even at times detrimental, to the integrity of the Christian message.

 

Properly understood, these passages do not make Jesus and the Apostles dishonest or mistaken. The integrity of God's word is preserved. The lessons intended by Christ and the apostles retain their instructional value, relevant to the faithful of all ages.

 

_______________________

 

Many of the New Testament passages using "near in time" expressions are listed below:

 

Quickly; ταχυ: Matthew 3:25; 28:7,8; Mk 9:39; Luke 15:22; Jn 11:29; Rev 2:16; 3:11; 11:14; 22:7,12,20.

 

Quickly, with speed; ταχεως: Luke 14:21; 16:6; Jn 11:31; 1Cor. 4:19; Gal 1:6; Phil 2:24; 2:19; 1 Tim 5:22; 2 Tim 4:9.

 

Quickly, within a little time; εν ταχει: Luke 18:8; Acts 12:7; 22:18; 25:4; Rom 16:20; 1 Tim 3:14; Rev 1:1; 22:16.

 

αιφνιδιος—"sudden destruction." 1 Thess 5:3.

or

εξαιφνης; Mark 13:36—"suddenly find you sleeping."

 

(There are also several uses of "near;" ενγυς, and "at hand.")

 

• An example of the sometimes inseparable meaning---Matt. 21:20: "And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!"
  

 

 

 

 

Synonymic Parallels in Revelation

 

WHAT ARE SYNONYMIC PARALLELS?

 

Synonymic Parallels are literary parallels found throughout the entire book of Revelation. They are similar words or ideas that thematically relate to each other.

 

Words with opposite meanings are called antonyms. Examples are "black and white," "hot and cold," "fast and slow." Contrarily "synonyms" are words that have similar meanings such as "moist and wet," "tired and exhausted," "black and ebony." As these words and ideas reoccur throughout the book they constitute such parallels.

 

Synonymic Parallels is an expression I have invented for the word-sisters, or word-cousins found in a document. The same word may not be repeated, but a similar related word or idea occurs at least once (sometimes many times) in each section of the book.

 

To give an example from the book of Revelation let us refer to the parallel, "Eastern Orientation." This title is referring to several words or ideas in the book that relate to the eastern compass direction in biblical times. In the beginning section, the Seven Churches, the first material half mentions "Paradise," the garden known by all as the garden planted "eastward in Eden." The complimenting other half of the churches provides us with "the morning star," or the "star of the east." The pattern continues through the book. In the next section, the Seven Seals, we find the "Lion of the Tribe of Judah," the flag or standard that stood on the eastern side of the Israelite encampment. The next section does not give us the exact same things but a similar idea, an angel with the Seal of God "ascending from the east," or the "sun-rising." In later sections follow the altar of sacrifice and the court of the Gentiles, things known to be situated on the eastern side of the temple complex. The parallels continue through the book. When these parallels are classified or tallied they often result with the number seven or some multiple of seven. For instance, the forms water is found in is probably intended to result in this way: sea, lake, river, fountain (well or spring), rain, snow, hail; that is, seven water sources.

 

The choice of words is often so efficient as to utilize the same word or expression for a separate parallel idea. For example, the ideas given for the eastern direction above also often seem thematically related with the idea of something that "lies foursquare," or is "four-dimensional." Paradise is taken from the Persian word for a "four-walled garden." Therefore a foursquare figure is inferred. The standard for the eastern tribe of Judah also is associated with the foursquare arrangement of the tribal encampment. The seal seen from the angel of the east comes in the context of the angels standing at the four-corners of the earth, another four-dimensional symbol. The court of the Gentiles on the east side of the temple was arranged in a square. Foursquare objects appear right up to the New Jerusalem that lies foursquare, with an eastern side. While not all foursquare objects are related to the eastern direction, a foursquare object nevertheless appears in each section if the observer is careful enough to search for it.

 

The study of these parallels helps in interpretation in many ways. It helps one find meaning from the symbol, or it helps by processing comparisons with other sections of the book and thus elucidating the text. Examples have been given of this in the previous volumes, and continue through the series. The use of these parallel ideas tightens the range of interpretation and proves the literary unity of the book. The study of these parallels has provided excitement and fascination to this author in meditation on Revelation's themes. They are an indication of the divine inspiration of the book.

 

 

 

 

Introduction to Synonymic Parallels

 

How to Read the Tables

 

A title is given to each parallel idea that repeats itself in various ways throughout the Revelation document.

 

The first column lists the section or subsection that is represented. These sections each consist of a first part and a second part that roughly mirror each other (a, b). The second column numbers and classifies each of the 13 subsections.

 

The third column provides a listing of the most obvious parallels in abbreviated form as they occur in the text of each section.

 

The fourth column lists short explanatory notes and textual references. These also direct the reader to further notes of clarification in the footnotes immediately following many of the parallels.

 

While the reading of these might seem ponderous and is not generally expected, the reader is encouraged to labor through a few of these to appreciate the beautiful harmony that exists throughout the book of Revelation. The presentations of these are by no means final or infallible and the reader is welcome to improve or disagree with this writer's assessment. However, these parallels have been traced as a result of thousands of hours of meditation and study and can in many cases be confidently justified. These parallels have been an invaluable source of information needed for interpretation. Studying these greatly increases one's understanding of the Book of Revelation.

 

In book four, the parallels catalogued from A-M have been presented. Following is the balance of these parallels. There is no claim that these are all of the possible ones. New ones seem to emerge with further investigation. An example of a futher development not traced in this study is that every section seems to present us with something made of bone, or ivory (horns, trumpets, teeth, vessels, great white throne (?), etc.

 

In volume four close to 89 parallels are listed. In this volume 62 are listed. This makes a total of 151. However, there may be some overlap of ideas, which would disallow some of these. The number of "one thousand" may belong with number "ten". The things "not found" may be doubled with things that are "hidden, or mysterious." Therefore, if a few of these were eliminated or merged, we would have very close to 144 parallels that were intended. It seems, though, at this writing since more show up from time to time, that there must be at least 175, maybe more, distinctive parallel ideas that thread their way through the book.

 

One parallel that has come to my attention before this publication but isn't catalogued in this volume concerns things that are "winged, or alar;" that is, "having wings." This is an example of further and continual development and discovery of the parallels. One may wish to catalog this particular one for himself or herself. It is entertaining and inspiring to do so. I believe there are probably 7 or more particular winged objects meant. Probably they include: Angels, 4 living creatures or cherubim, locusts, woman in wilderness, scavenger birds (Rev 18, 19), eagles, and dragons (?).

 

At any rate, while one can argue over which things are ultimately meant, there can be no doubt that the parallels actually exist. There are too many thematic lines that are readily observable to charge that these are my (this author) invention, or even strictly the author of Revelation's invention. They are golden threads interwoven into the document to indicate divine inspiration and genius, planted their by the Holy Spirit of God to elicit wonder and applause from the reader. Most of all their presence indicates that the level of inspiration of the marvelous Apocalypse is of the highest order, making it a book of intense and profound interest.

 

 

 

 

 

 

 

 

 

 

 

Synonymic Parallels

 

N-Z

 

 

 

Name; Designated Title

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	For my name's sake; holdest fast my name; new name	(2:3)(2:13)(2:17)
The Churches   2:18 - 3:22	1b	Name; Persons (Names); write on him my new name	(3:4,5,8,12)(3:5)(3:12)
The Seals   4:1 - 6:6	2a	Name given: Lion of the Tribe of Judah; the Root of David	(5:5)
The Seals   6:6 - 8:5	2b	His name that sat on him was Death. . .	(6:8) Plus names of all the sons of Israel
The Trumpets   8:6 - 10:3	3a	Name of the star; name in Hebrew; and Greek	(8:11)(9:11)
The Trumpets   10:4 - 11:19	3b	Slain of men (lit. "names of men"); fear Thy name	(11:13,18) Also "Sodom," "Egypt."
The Great Controversy   12:1 -17	4	Called (named) the Devil and Satan	(12:9)
The Plagues   13:1 - 14:16	5a	Names on heads; name blasphemed; names not written; name of beast, etc.	(13:1,6,8,17; 14:1,11)
The Plagues   14:17 - 16:21	5b	Number of name; name glorified; name blasphemed	(15:2,4)(16:9)
The Laments   17:1 - 18:12	6a	Full of names; upon forehead; written in book	(17:3,5,8)
The Laments   18:13 - 19:21	6b	Name written; name is called; on thigh	(19:12,16)
The Restoration   20:1 - 21:15	7a	Names written thereon	(21:12,14)
The Restoration   21:16 - 22:21	7b	Name shall be on their foreheads	(22:4)

 

 

 

 

 

 

Not Found; Missing; Hidden

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	The Hidden Manna	(2:17)
The Churches   2:18 - 3:22	1b	Works not found perfect	(3:2)
The Seals   4:1 - 6:6	2a	No one found anywhere to open book	(5:3)
The Seals   6:6 - 8:5	2b	Heavens departed	(6:14) Tribe of Dan is missing from list (7:4-8)
The Trumpets   8:6 - 10:3	3a	Seek death and can't find it	(9:6)
The Trumpets   10:4 - 11:19	3b	Two witnesses vanish in a cloud	(11:12) Of Enoch it was said, "And he was not, for God took him." (Gen 5:24)
The Great Controversy   12:1 -17	4	No place found in heaven	(12:8)
The Plagues   13:1 - 14:16	5a	No guile found in mouths	(14:5)
The Plagues   14:17 - 16:21	5b	Mountains not found	(16:20)
The Laments   17:1 - 18:12	6a	Buyers not found; Beast is, then is not, then is	(18:11) no buyers found for merchandise; (17:8)
The Laments   18:13 - 19:21	6b	Babylon not found any more at all	(18:21) vs. 14, and 22ff seven things: fruits, goodly things, music,craftsmen,milling,candles, brides and grooms.
The Restoration   20:1 - 21:15	7a	No place found for them	heaven and earth (20:11) plus no sorrow, death and crying (21:4)
The Restoration   21:16 - 22:21	7b	No more curse	(22:3) plus nothing unclean or defiled, etc.

 

 

Not Found; Missing

 

• Included also is the idea of "disappearing" and "vanishing."

___________________________________

 

7a    We find SEVEN " no mores:"

 

    1. No more sea

    2. No more death, sorrow, pain (21:4)

    3. No (more) temple (21:22)

    4. No need of the sun and moon in the city (21:22; 22:5)

    5. No closed gates; night (21:25; 22:5)

    6. No more evil and deception

    7. No more curse

 

 

 

 

 

Object in the Hand

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Seven stars	(1:16)
The Churches   2:18 - 3:22	1b	Rod; stars	(2:27)(3:1)
The Seals   4:1 - 6:6	2a	A book	(5:1) Also balance (6:5) Perhaps also the bow and the sword.
The Seals   6:6 - 8:5	2b	Seal of God; palms	(7:2)(7:9)
The Trumpets   8:6 - 10:3	3a	Trumpets; open book	(chapter 8,9)(10:2) Perhaps also the rod (11:1)
The Trumpets   10:4 - 11:19	3b	Rod of iron	(12:5)
The Great Controversy   12:1 -17	4	Sharp sickle	(14:14)
The Plagues   13:1 - 14:16	5a	Sharp sickle	(14:17 ff.) harps?
The Plagues   14:17 - 16:21	5b	Cup in hand	(17:4)
The Laments   17:1 - 18:12	6a	Cup at her hand	(19:2)
The Laments   18:13 - 19:21	6b	Chain	(20:1) Measuring reed (21:15)
The Restoration   20:1 - 21:15	7a	Reed	(21:15) (Section division follows this verse)
The Restoration   21:16 - 22:21	7b	Reed	(21:16)

 

 

 

 

 

 

 

 

 

Offspring; Children    

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Children (sons) of Israel; kindreds of the earth	(2:14)(1:7)
The Churches   2:18 - 3:22	1b	children (Jezebel's)	(2:23)
The Seals   4:1 - 6:6	2a	Root of David	(5:5) Isaiah 11:1; kindred (5:9)
The Seals   6:6 - 8:5	2b	Sons of Israel	(7:4)
The Trumpets   8:6 - 10:3	3a	Grass, trees, green things	(8:7; 9:4) Living things on the earth. "All flesh is grass." Trees---families and kindreds (family tree)1
The Trumpets   10:4 - 11:19	3b	Kindreds	(11:9) tribes
The Great Controversy   12:1 -17	4	Man child, child; offspring	(12:4,5) αρσην; τεκνον; (12:17) seed; σπερμα
The Plagues   13:1 - 14:16	5a	Son of man; tribe	(14:14)(14:6)
The Plagues   14:17 - 16:21	5b	Vintage of the earth	(14:17)
The Laments   17:1 - 18:12	6a	Mother of harlots	(17:5) harlot offspring; daughters
The Laments   18:13 - 19:21	6b	Souls of men	(18:13) that is, persons from men, sons and daughters.
The Restoration   20:1 - 21:15	7a	Shall be My son; Sons of Israel	(21:7)(21:12)
The Restoration   21:16 - 22:21	7b	Root and offspring of David	(22:16)

 

 

Offspring; Children

 

 

 

 

3a    Perhaps grass can represent= individuals, life; and trees can represent= incorporate groups, families, nations. Cf. chapter in Trumpets section, volume 3.

 

Offspring: Vegetation

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Tree of Life	(2:7) δενδον; tree; alt. "branch"
The Churches   2:18 - 3:22	1b	Rod	(2:27) ραβδος
The Seals   4:1 - 6:6	2a	Root of David	(5:5)
The Seals   6:6 - 8:5	2b	Trees	fig (6:13); any tree (7:1,3); palms (7:9)
The Trumpets   8:6 - 10:3	3a	Tree, green thing, grass	(9:4)
The Trumpets   10:4 - 11:19	3b	Olive trees, (reed like a) rod	(11:4)(11:1)
The Great Controversy   12:1 -17	4	Seed	(12:17) offspring, fruit
The Plagues   13:1 - 14:16	5a	Firstfruits	(14:5)
The Plagues   14:17 - 16:21	5b	Vintage of the earth	(14:18)
The Laments   17:1 - 18:12	6a	Thyine Wood (tree)	(18:12) ξυλον
The Laments   18:13 - 19:21	6b	Fruit	(18:14) Also "rod" (19:15)
The Restoration   20:1 - 21:15	7a	Reed	(21:15,16)
The Restoration   21:16 - 22:21	7b	Tree of life; Root and offspring of David; fruit; leaves	(22:2,2,14)(22:16)(22:2) Note: several uses of "tribe" φυλων in Rev.; related to fullon, "leaf."

 

 

 

 

 

Outside of; Out of

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Girt around (outside) with a belt	(1:13) περιεζωσμενον
The Churches   2:18 - 3:22	1b	Go out no more	(3:12) , i.e. outside the city
The Seals   4:1 - 6:6	2a	Book written within and withOUT	(5:1) Also angels stand around or without. (5:11)
The Seals   6:6 - 8:5	2b	Out of great tribulation	(7:14) Also throng is clothed without with robes; stole'= outer garment; same verse
The Trumpets   8:6 - 10:3	3a	Smoke comes out of pit; fire and smoke from mouths, etc.	(9:2,3; 9:17,18) literally another double emphatic, "out of the smoke, came out". (Also perhaps10:2;" wrapped in a cloud")
The Trumpets   10:4 - 11:19	3b	Court which is without the temple	(11:2) literally, "the court which is without, throw outside."
The Great Controversy   12:1 -17	4	Dragon cast outside of heaven	(12:9) "thrown to the earth" Also goes out to make war (12:17) , see note on 3:12
The Plagues   13:1 - 14:16	5a	Angels come out of the temple	(14:15,17) Angels re-position themselves outside of the temple.
The Plagues   14:17 - 16:21	5b	Winepress trodden without the city	(14:19,20)
The Laments   17:1 - 18:12	6a	Come out of her, my people	(18:4) Double emphatic; "come out of her, outside."
The Laments   18:13 - 19:21	6b	Stand afar off (?)	(18:15,17)
The Restoration   20:1 - 21:15	7a	Compassed the camp of the saints	(20:9) surround outside
The Restoration   21:16 - 22:21	7b	Outside are dogs and sorcerers	(22:15)

 

 

Outside of; Out of

 

 

1a    Note vs. 2:5 "from whence thou art fallen" is according to Vincent, (p. 438), literally "thou hast fallen out."

 

 

2a    Cf. Rev. 14:20, comments.

 

 

 

6b    The merchants in a sense can be seen standing at a distance, that is, outside and around.

 

 

 

 

Overcome; Conquer

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	He that overcometh	(2:7,11,17)
The Churches   2:18 - 3:22	1b	He that overcometh	(3:5,12,21)
The Seals   4:1 - 6:6	2a	Lion overcame; conquering and to conquer	(5:5)(6:2) (overcoming and to overcome; νικαω)
The Seals   6:6 - 8:5	2b	Israel	(7:4) Meaning of name is "one who prevails with God"
The Trumpets   8:6 - 10:3	3a	Third part of men killed; King is Abaddon	(9:18)(9:11) Abaddon means "destroyer" thus one who overcomes.
The Trumpets   10:4 - 11:19	3b	Beast shall overcome them and kill them	(11:7)
The Great Controversy   12:1 -17	4	Overcame him by the blood of the Lamb	(12:11)
The Plagues   13:1 - 14:16	5a	War with the saints and to overcome them	(13:7)
The Plagues   14:17 - 16:21	5b	Victory over the beast	(15:2) "the ones overcoming the beast"
The Laments   17:1 - 18:12	6a	Lamb shall overcome them	(17:14)
The Laments   18:13 - 19:21	6b	Babylon is overcome; the beast is taken and the false prophet	(18:14-24)(19:11-21) espec. vs. 20. This describes the "overcoming" predicted in 17:14)
The Restoration   20:1 - 21:15	7a	He that overcometh shall inherit all things	(21:7)
The Restoration   21:16 - 22:21	7b	Promises fulfilled to overcomers	(whole section) Note: A conquerors procession is described in 21:24)

 

 

 

 

 

 

 

 

 

Pain, Torment, Suffering

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Companion in tribulation; Those things which thou shalt suffer	(1:9) (2:10) tribulation 10 days
The Churches   2:18 - 3:22	1b	I will cast her into bed; Laodicean condition	a bed of pain and sickness ; "tribulation" (2:22), wretched and miserable (3:17)
The Seals   4:1 - 6:6	2a	Lamb being slain	(5:6)
The Seals   6:6 - 8:5	2b	Pale, sickly horse; suffering martyrs; great tribulation	(6:8)(6:9-11)(7:14-17) No more hunger, heat, tears.
The Trumpets   8:6 - 10:3	3a	Locusts bringing the torment of scorpions	(9:5,6)
The Trumpets   10:4 - 11:19	3b	Stomach bitter; prophets bring torments and plagues	(10:10)(11:10, etc.)
The Great Controversy   12:1 -17	4	Pain of childbirth; persecution	(12:2,13)
The Plagues   13:1 - 14:16	5a	Tormented day and night	(14:9 ff.)
The Plagues   14:17 - 16:21	5b	Plagues; gnaw tongues for pain	(16:10,11)
The Laments   17:1 - 18:12	6a	Torment and sorrow	(18:7,8)
The Laments   18:13 - 19:21	6b	Torment on Babylon	(18:15)
The Restoration   20:1 - 21:15	7a	Tormented day and night; no more pain and sorrow	(20:10)(21:4)
The Restoration   21:16 - 22:21	7b	No more curse; plagues	(22:4, 22:18)

 

 

Pain; Torment; Suffering

 

 

 

 

 

2a    Also weeping and hunger, and the sword are to be noted in this section.

 

 

 

Pale; Yellow-green Color

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	As one dead	(1:17) Also perhaps the color of myrrh.
The Churches   2:18 - 3:22	1b	Sardis	Sard= yellow1; (3:1-6)
The Seals   4:1 - 6:6	2a	Sardine stone	(4:3) root; rod or shoot (5:5)
The Seals   6:6 - 8:5	2b	Pale horse	(6:8) χλωρος
The Trumpets   8:6 - 10:3	3a	Green grass; brimstone	(8:7) χορτος, χλωρος (9:17) θειωδεις
The Trumpets   10:4 - 11:19	3b	Dead bodies	(11:9) Also reed and rod (11:1) Honey? (10:9)
The Great Controversy   12:1 -17	4	Horns	(12:3) Note: "greenhorn" Perhaps also "seed" or young plant. (12:17)
The Plagues   13:1 - 14:16	5a	Horns; brimstone; firstfruits	(13:1)(14:10)(14:4)
The Plagues   14:17 - 16:21	5b	A dead man	(16:3)
The Laments   17:1 - 18:12	6a	Ivory	(18:12)
The Laments   18:13 - 19:21	6b	Brimstone	(19:20)
The Restoration   20:1 - 21:15	7a	Brimstone	(21:8)
The Restoration   21:16 - 22:21	7b	Sardonyx, etc.	(21:20) See chapter on these stones.

 

 

Pale; Yellow-green

 

1    "Sard" has better evidence here to mean "pale" and "sickly" than the popular equation of commentators with "red." We believe "yellow" or "pale white" is the correct association of meaning. See article on the stones of the New Jerusalem, Restoration section.

 

2b    Of chloros; Homer applies it to honey, Sophocles to sand. However Gladstone says that Homer indicates rather the absence than the presence of definite color. Vincent, p. 496.

 

4    Those acquainted with animals have noticed the pale color of horns, even the yellow-green color of new horns; from whence we speak of a "greenhorn," i.e. a "novice," one inexperienced, and untried.

 

5    Brimstone; sulfur, is of that no descript color from pale white to yellow to green.

 

 

 

 

 

 

 

Personal Instruction via a Heavenly Being

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Voice and encounter with Jesus	(1:10 ff.) Jesus through the angel Gabriel instructs John to write seven messages.
The Churches   2:18 - 3:22	1b	First voice heard again with invitation to Come up. . .	(4:1) Also John has relayed through writing the messages of the angels to the churches, etc.
The Seals   4:1 - 6:6	2a	One of the elders saith unto me. . .	(5:5)
The Seals   6:6 - 8:5	2b	One of the elders answered, saying unto me. . . .	(7:13,14)
The Trumpets   8:6 - 10:3	3a	Encounter with divine figure; instructed to seal seven thunders	(10:1 ff.)
The Trumpets   10:4 - 11:19	3b	The angel stood saying (to John)	(11:1 ff.)
The Great Controversy   12:1 -17	4	Voice in heaven	(12:10)
The Plagues   13:1 - 14:16	5a	Voice from heaven saying unto me... Yea, saith the Spirit	(14:13) Blessed are the dead, etc.
The Plagues   14:17 - 16:21	5b	Angel of the waters speaks, and another out of the altar	(16:5-7)
The Laments   17:1 - 18:12	6a	Angel talks with John about Great Whore	(17:1 ff.)
The Laments   18:13 - 19:21	6b	John worships angel; Angel remonstrates	(19:9,10)
The Restoration   20:1 - 21:15	7a	One of the angels with the seven bowls shows John the New Jerusalem, etc.	(21:9 ff. )
The Restoration   21:16 - 22:21	7b	John again worships angel; is instructed	(22:8,9 ff.)

 

 

Personal Instruction via a Heavenly Being

 

 

In every section John has a "personal" encounter with a living creature, and elder, an angel, or heavenly voice which instructs him personally. Of course, in a sense, the entire vision is such an encounter. But the text notes these direct conversations or revelations particularly.

 

 

____________________________________

 

 

 

 

Personal Name

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	John; Balaam; Antipas; Balak	(1:4,9)(2:13,14) Also Jesus Christ, etc.
The Churches   2:18 - 3:22	1b	Jezebel; My (Jesus) new name; etc.	(2:20)(3:12)
The Seals   4:1 - 6:6	2a	Judah; David	(5:5)
The Seals   6:6 - 8:5	2b	Sons of Israel	(7:4-8)
The Trumpets   8:6 - 10:3	3a	Apollyon/Abaddon	(9:11)
The Trumpets   10:4 - 11:19	3b	Sodom; Egypt	(11:8) Though these are also locales they are also O.T. names.
The Great Controversy   12:1 -17	4	Michael; Old Serpent called the Devil and Satan	(12:7,9)
The Plagues   13:1 - 14:16	5a	The name of (or the name---) "Blasphemy"	(13:1)
The Plagues   14:17 - 16:21	5b	Moses	(15:3)
The Laments   17:1 - 18:12	6a	Name on forehead: Mystery, Babylon the Great, etc.	(17:5)
The Laments   18:13 - 19:21	6b	Jesus' mystery name; Faithful and True; Word of God, King of Kings	(19:11-16)
The Restoration   20:1 - 21:15	7a	Gog and Magog	(20:8) Names of Israel and Apostles on foundations and gates (21:12,14)
The Restoration   21:16 - 22:21	7b	Alpha and Omega; John; Jesus;	(22:8,13, 16, 20,21)

 

 

Personal Name

 

 

 

 

5a    p 47, a, etc. = ονομα
βλασφημιας, name---singular, " a name of blasphemy."

 

Other evidence cites "names of blasphemy" (plural, one for each head). In either case the effect is the same; blasphemous names written on the heads.

 

 

 

Physical Strength, Power

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Strength (kratos)	(1:6)
The Churches   2:18 - 3:22	1b	Strength (dunamis)	(3:8) The Philadelphian church has little, but will become pillars (a symbol of)
The Seals   4:1 - 6:6	2a	Strength	(5:2) ισχυρος (5:12) dunamis, ισχυν
The Seals   6:6 - 8:5	2b	Strong men; Strength	(6:15) ισχυροι (7:12) ισχυρος; δυναμις
The Trumpets   8:6 - 10:3	3a	Strong angel	(10:1) ισχυρος
The Trumpets   10:4 - 11:19	3b	Power	(11:17) δυναμις
The Great Controversy   12:1 -17	4	Strength	(12:10) δυναμις
The Plagues   13:1 - 14:16	5a	Power	(13:2) δυναμις
The Plagues   14:17 - 16:21	5b	Power	(15:8) δυναμις
The Laments   17:1 - 18:12	6a	Strong	(18:8) ισχυρος "Strong is the Lord who judgeth her." Also 17:13; δυναμις
The Laments   18:13 - 19:21	6b	Power, The Almighty	(19:2) δυναμις; (19:6) παντακρατωρ; strong men (19:18) ισχυροι
The Restoration   20:1 - 21:15	7a	To lay hold	(20:2) verb κρατεω is used. To lay hold of effectively and with strength.
The Restoration   21:16 - 22:21	7b	The Almighty	(21:22) i. e., all strength; παντακρατωρ

 

 

 

 

 

 

 

 

 

Proceeding From the Mouth

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Sharp two-edged sword	(1:16)
The Churches   2:18 - 3:22	1b	Spew thee out of my mouth	(3:16)
The Seals   4:1 - 6:6	2a	Out of the throne proceeded	(4:5) Cf. meaning of the storm scenes.
The Seals   6:6 - 8:5	2b	Voices	(6:7)(7:2,10; 8:5)
The Trumpets   8:6 - 10:3	3a	Teeth as the teeth of lions; fire and smoke and brimstone	(9:8,17,18)
The Trumpets   10:4 - 11:19	3b	Fire proceedeth out of their mouth	(11:5)
The Great Controversy   12:1 -17	4	Cast out of his mouth water	(12:15)
The Plagues   13:1 - 14:16	5a	Mouth of lion, speaking blasphemies	(13:2,5,6)
The Plagues   14:17 - 16:21	5b	Three unclean spirits like frogs	(16:13)
The Laments   17:1 - 18:12	6a	Words of God; voice	(17:17)(18:2)
The Laments   18:13 - 19:21	6b	Sword which proceeds from mouth	(19:15,21) Equivalent to the word of God.
The Restoration   20:1 - 21:15	7a	A voice from heaven	(21:3)
The Restoration   21:16 - 22:21	7b	Sayings	(22:6,7) Sword,water,fire, smoke, brimstone, frog-like spirits, words or voices= 7 (teeth?)(spirit of life from God?)

 

 

Proceeding From the Mouth

 

 

• A recurrent them found in the book is to report various things emitting from the mouth:

    (1) a sword

    (2) water

    (3) fire

    (4) smoke

    (5) frog-like spirits

    (6) brimstone

    (7) voices, words, sound

 

 

 

 

 

Prohibition

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Don't fear	(1:17)
The Churches   2:18 - 3:22	1b	Let no man take your crown	(3:11) Also a door that no man can shut (3:8)
The Seals   4:1 - 6:6	2a	Don't weep; Don't destroy oil and wine	(5:4) (6:6)
The Seals   6:6 - 8:5	2b	Hurt not the earth, etc.	(7:3)
The Trumpets   8:6 - 10:3	3a	Commanded to not hurt grass, etc.	(9:4)
The Trumpets   10:4 - 11:19	3b	Don't write; Don't measure	(10:4)(11:2)
The Great Controversy   12:1 -17	4	Cast out, no place in heaven anymore	(12:8,9)
The Plagues   13:1 - 14:16	5a	No man might buy or sell	(13:17)
The Plagues   14:17 - 16:21	5b	No man able to enter temple	(15:8)
The Laments   17:1 - 18:12	6a	Don't be partakers of her sins; No buying of merchandise	(18:4)(18:11)
The Laments   18:13 - 19:21	6b	Do not worship	(19:10)
The Restoration   20:1 - 21:15	7a	Locked up so he can not deceive the nations anymore	(20:3)
The Restoration   21:16 - 22:21	7b	Nothing abominable can enter city	(21:27)

 

 

 

Prohibition

 

 

• These parallels represent a control or check placed in the narrative to limit the activity and freedom of the subject.

 

 

 

 

 

 

 

Public Proclamation

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	Blessed is he that readeth	(1:3) Meaning also to read aloud to the congregation. Αναγινωσκω—lit. to "know with"
The Churches   2:18 - 3:22	1b	Confess name before the Father and the angels	(3:5)
The Seals   4:1 - 6:6	2a	Strong angel, proclaiming with a loud voice	(5:2)
The Seals   6:6 - 8:5	2b	Testimony, Large multitude shout out	(6:9)(7:9,10 ff)
The Trumpets   8:6 - 10:3	3a	Angel with foot on land and sea	(10:2) Land and sea, universal proclamation, loud voice, book in hand. (Trumpets also a symbol of public notification)
The Trumpets   10:4 - 11:19	3b	Two Witnesses who give testimony; Prophesying to many	(11:3,)(10:11)
The Great Controversy   12:1 -17	4	Overcame by the word of their testimony	(12:11) legal, courtroom setting--accuser/prosecutor, etc.
The Plagues   13:1 - 14:16	5a	Everlasting gospel to preach to all the earth	(14:6)
The Plagues   14:17 - 16:21	5b	Song of victory by victorious throng	(15:3) Also three spirits who muster the kings of the world and their armies ?(16:13)
The Laments   17:1 - 18:12	6a	Bright angel, whole earth enlightened	(18:1)
The Laments   18:13 - 19:21	6b	Call to the feasts, Victorious throng	(19:17)(19:1-9)
The Restoration   20:1 - 21:15	7a	The Witness of Jesus	(20:4)
The Restoration   21:16 - 22:21	7b	To testify (to churches; to everyone)	(22:16, 18, 20)

 

 

Public Proclamation

 

 

• Public proclamation: Public testimony, preaching, singing, etc.

 

__________________________________

 

 

1a    Vincent freely notes that the public reader in the church is primarily meant to be understood here, though naturally inclusive of all who read the script of the book. (p. 409)

 

 

 

Pure; Holy; Clean

 

 

Section Title	Section #	Parallel /Text	Explanation/footnote
The Churches   1:1 - 2:17	1a	White dress; hair; appearance; etc.	(1:13-15)
The Churches   2:18 - 3:22	1b	He that is holy; white robes	(3:7)(3:4,5)
The Seals   4:1 - 6:6	2a	Holy, Holy, Holy; prayers of the saints (holy ones)	(4:8)(5:8)+ white robed elders, etc.
The Seals   6:6 - 8:5	2b	Holy and true; white robes; saints	(6:10,11)(8:3,4 "holy ones")
The Trumpets   8:6 - 10:3	3a	White clad figure	(10:1,2)
The Trumpets   10:4 - 11:19	3b	Saints (holy ones)	(11:18)
The Great Controversy   12:1 -17	4	Pure Woman	(12:1,2) woman is clothed in sun, and repudiates evil.
The Plagues   13:1 - 14:16	5a	Saints; without fault or blemish (virgins)	(13:7,10) (14:5) + Holy angels (14:12)
The Plagues   14:17 - 16:21	5b	Angels clothed in white and pure linen; saints	(15:6)(16:6)
The Laments   17:1 - 18:12	6a	Saints	(17:6)
The Laments   18:13 - 19:21	6b	Holy apostles; saints; bride in pure white apparel	(18:20, 24; 19:8, 14)
The Restoration   20:1 - 21:15	7a	Holy ones (saints)	(20:6, 9) holy city (21:2,10)
The Restoration   21:16 - 22:21	7b	Pure gold, pure stones, pure water, etc.	(several obvious refs.) Holy city (22:11,19) Washed robes (22:14)