His lasting contribution has been to show how much more meaningful prophets, such as the scribe of Revelation, are when treated as poets first and foremost.
He thought this was a point often lost sight of because most English bibles render everything in prose. Had he done so, he would have had to use their Hebrew poetry whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic. This was why the surviving Greek translation was written in such a strange idiom.
It was a literal translation that had to comply with the warning at Revelation According to Torrey, the story is that "The Fourth Gospel was brought to Ephesus by a Christian fugitive from Palestine soon after the middle of the first century. It was written in Aramaic.
Subsequently, this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until AD 80, when Christians were expelled from the synagogues, [82] the Christian message was always first heard in the synagogue and, for cultural reasons, the evangelist would have spoken in Aramaic, else "he would have had no hearing. Christina Rossetti was a Victorian poet who believed the sensual excitement of the natural world found its meaningful purpose in death and in God. In her view, what Revelation has to teach is patience. The relevance of John's visions [89] belongs to Christians of all times as a continuous present meditation.
Such matters are eternal and outside of normal human reckoning.
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Winter that returns not to spring Recently, aesthetic and literary modes of interpretation have developed, which focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil. Vision of a Just World from the viewpoint of rhetoric.
The Revelation to John - translated
John's book is a vision of a just world, not a vengeful threat of world-destruction. Her view that Revelation's message is not gender-based has caused dissent. She says we are to look behind the symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes " horror literature " and "the misogyny which underlies the narrative is extreme. Lawrence took an opposing, pessimistic view of Revelation in the final book he wrote, Apocalypse.
Instead, he wanted to champion a public-spirited individualism which he identified with the historical Jesus supplemented by an ill-defined cosmic consciousness against its two natural enemies. One of these he called "the sovereignty of the intellect" [96] which he saw in a technology-based totalitarian society. The other enemy he styled "vulgarity" [97] and that was what he found in Revelation. And nowhere does this happen so splendiferously than in Revelation. His specific aesthetic objections to Revelation were that its imagery was unnatural and that phrases like "the wrath of the Lamb" were "ridiculous.
In the first, there was a scheme of cosmic renewal in "great Chaldean sky-spaces", which he quite liked. After that, Lawrence thought, the book became preoccupied with the birth of the baby messiah and "flamboyant hate and simple lust Modern biblical scholarship attempts to understand Revelation in its 1st-century historical context within the genre of Jewish and Christian apocalyptic literature.
Under this interpretation, assertions that "the time is near" are to be taken literally by those communities. Consequently, the work is viewed as a warning to not conform to contemporary Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgment.
The Apocalypse of John
Although the acceptance of Revelation into the canon has from the beginning been controversial, it has been essentially similar to the career of other texts. Scholar Barbara Whitlock pointed out a similarity between the consistent destruction of thirds depicted in the Book of Revelation a third of mankind by plagues of fire, smoke, and brimstone, a third of the trees and green grass, a third of the sea creatures and a third of the ships at sea, etc. A Zoroastrian influence is completely plausible". Much of Revelation employs ancient sources, primarily but not exclusively from the Old Testament.
For example, Howard-Brook and Gwyther [] regard the Book of Enoch 1 Enoch as an equally significant but contextually different source. There is an angel ascending in both accounts 1 En Academics showed little interest in this topic until recently. For example, an anonymous Scottish commentary of [] prefaces Revelation 4 with the Little Apocalypse of Mark 13, places Malachi 4: The message is that everything in Revelation will happen in its previously appointed time.
Steve Moyise [] uses the index of the United Bible Societies' Greek New Testament to show that "Revelation contains more Old Testament allusions than any other New Testament book, but it does not record a single quotation. Revelation concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers.
Methodological objections have been made to this course as each allusion may not have an equal significance. To counter this, G. Beale sought to develop a system that distinguished 'clear', 'probable', and 'possible' allusions. A clear allusion is one with almost the same wording as its source, the same general meaning, and which could not reasonably have been drawn from elsewhere.
A probable allusion contains an idea which is uniquely traceable to its source. Possible allusions are described as mere echoes of their putative sources.
Yet, with Revelation, the problems might be judged more fundamental. The author seems to be using his sources in a completely different way to the originals. For example, he borrows the 'new temple' imagery of Ezekiel 40—48 but uses it to describe a New Jerusalem which, quite pointedly, no longer needs a temple because it is God's dwelling. Ian Boxall [] writes that Revelation "is no montage of biblical quotations that is not John's way but a wealth of allusions and evocations rewoven into something new and creative.
He sets out a comparative table listing the chapters of Revelation in sequence and linking most of them to the structurally corresponding chapter in Ezekiel. The interesting point is that the order is not the same. John, on this theory, rearranges Ezekiel to suit his own purposes. Some commentators argue that it is these purposes — and not the structure — that really matter.
Beale believes that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulfillment of Daniel 7. The chariot's horses in Zechariah's are the same colors as the four horses in Revelation Zech 6: The nesting of the seven marches around Jericho by Joshua is reenacted by Jesus nesting the seven trumpets within the seventh seal Josh 6: The description of the beast in Revelation is taken directly out of Daniel see Dan 7: The method that John used allowed him to use the Hebrew Scriptures as the source and also use basic techniques of parallel formation, thereby alluding to the Hebrew Scriptures.
From Wikipedia, the free encyclopedia. This article is about the book in the New Testament. For other uses, see Book of Revelation disambiguation. Matthew Mark Luke John. Apostle Beloved disciple Evangelist Patmos Presbyter. Apocryphon Acts Signs Gospel. Authorship of the Johannine works. Development of the New Testament canon. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time.
These then belong among the accepted writings [Homologoumena]. Among the rejected [Kirsopp. Four Horsemen of the Apocalypse. An Introduction to the New Testament 2nd ed. Isaiah and Prophetic Traditions in the Book of Revelation: In Esler, Philip F. The Early Christian World. Retrieved 17 October Commentary on John, Book V: Retrieved 15 October Catechetical Lecture 4 Chapter Retrieved 12 October Retrieved 14 October Commentary on the Apostles' Creed Synod of Laodicea Canon Decretum Gelasianum English translation ".
Word Biblical Commentary 52A: Revelation 1 — 5. Retrieved 28 October Retrieved 20 April Seraphim Rose , ed. In the Teachings of Ancient Christianity. Herman of Alaska Brotherhood. Pryse Apocalypse Unsealed London: Archived from the original on 5 October Retrieved 25 April Reading Revelation Then and Now. From Paul to Postcolonial Times. A Political Commentary on the Gospel.
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Ministry, International Journal for Pastors. Retrieved 29 June General Conference of Seventh-day Adventists. Retrieved 5 October Yale University Press North in his The Second Isaiah London: However, Christopher North goes on to cite Torrey on 20 major occasions and many more minor ones in the course of his book. So, Torrey must have had some influence and poetry is the key. Oxford University Press p. She quoted 1 John 3: Vision of a Just World Edinburgh: The rhetoric of gender in the Apocalypse of John Louisville: Westminster-John Knox p.
Martin Secker published posthumously with an introduction p. He noted the difference meant that the John who wrote a gospel could not be the same John that wrote Revelation. Apocalypse and the Writings on Revelation. Apocalyptic and Accommodation" on YouTube. Accessed July 22, Ehrman 9 June I wish you were cold or hot. Be zealous therefore, and repent. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. Behold, there was a throne set in heaven, and one sitting on the throne 4: There was a rainbow around the throne, like an emerald to look at.
On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. They have no rest day and night, saying, " Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!
Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals. A crown was given to him, and he came forth conquering, and to conquer.
To him who sat on it was given power to take peace from the earth, and that they should kill one another. There was given to him a great sword. Don't damage the oil and the wine! Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, should complete their course.
The sun became black as sackcloth made of hair, and the whole moon became as blood. Every mountain and island were moved out of their places. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7: Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever!
They washed their robes, and made them white in the Lamb's blood. He who sits on the throne will spread his tent over them. And God will wipe away every tear from their eyes. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.
There followed thunders, sounds, lightnings, and an earthquake. One third of the earth was burnt up, and one third of the trees were burnt up, and all green grass was burnt up. One third of the sea became blood, 8: One third of the ships were destroyed. Many people died from the waters, because they were made bitter. Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound! The key to the pit of the abyss was given to him. The sun and the air were darkened because of the smoke from the pit.
Their torment was like the torment of a scorpion, when it strikes a person. They will desire to die, and death will flee from them. On their heads were something like golden crowns, and their faces were like people's faces. The sound of their wings was like the sound of chariots, or of many horses rushing to war. In their tails they have power to harm men for five months. His name in Hebrew is "Abaddon," but in Greek, he has the name "Apollyon. Behold, there are still two woes coming after this. I heard a voice from the horns of the golden altar which is before God, 9: I heard the number of them.
Book of Revelation - Wikipedia
Out of their mouths proceed fire, smoke, and sulfur. For their tails are like serpents, and have heads, and with them they harm. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. He set his right foot on the sea, and his left on the land. When he cried, the seven thunders uttered their voices. He said to me, "Take it, and eat it up. It will make your stomach bitter, but in your mouth it will be as sweet as honey.
It was as sweet as honey in my mouth. When I had eaten it, my stomach was made bitter. Someone said, "Rise, and measure God's temple, and the altar, and those who worship in it. They will tread the holy city under foot for forty-two months. If anyone desires to harm them, he must be killed in this way. They have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. Great fear fell on those who saw them. Seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the God of heaven.
Behold, the third woe comes quickly. He will reign forever and ever! Lightnings, sounds, thunders, an earthquake, and great hail followed. She cried out in pain, laboring to give birth. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. Her child was caught up to God, and to his throne. Michael and his angels made war on the dragon. The dragon and his angels made war. He was thrown down to the earth, and his angels were thrown down with him.
They didn't love their life, even to death. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names. The dragon gave him his power, his throne, and great authority. His fatal wound was healed, and the whole earth marveled at the beast. Who is able to make war with him? Authority to make war for forty-two months was given to him. Authority over every tribe, people, language, and nation was given to him.
If anyone is with the sword, he must be killed. Here is the endurance and the faith of the saints. He had two horns like a lamb, and he spoke like a dragon. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. The sound which I heard was like that of harpists playing on their harps. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth.
These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. Worship him who made the heaven, the earth, the sea, and the springs of waters! He will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the Lamb. They have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name.
He also had a sharp sickle. For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed. No one was able to enter into the temple, until the seven plagues of the seven angels would be finished. Every living thing in the sea died.
They didn't repent and give him glory. They gnawed their tongues because of the pain, They didn't repent of their works. Its water was dried up, that the way might be made ready for the kings that come from the sunrise. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. A loud voice came forth out of the temple of heaven, from the throne, saying, "It is done! Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath.
People blasphemed God because of the plague of the hail, for this plague is exceedingly severe. I will show you the judgment of the great prostitute who sits on many waters, I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns.