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[[Image:blake24.jpg|right| Visions of William Blake,1757-1827 The Four and Twenty Elders Casting their Crowns before the Divine Throne circa 1803-5, Pencil and watercolour on paper support: 354 x 293 mm

[[Image:blake24.jpg|right|frame|The Four and Twenty Elders Casting their Crowns before the Throne by [[William Blake]]]]

This watercolour illustrates a passage from chapter four of the Revelation of St John the Divine. The prophet describes a vision of a heavenly throne: before the throne there was a sea of glass like unto crystal... round about... were four beasts full of eyes... The four and twenty elders fall down before him... and worship him that liveth for ever and ever. The Book of Revelation is one of the most dramatic books of the Bible, and Blake was sensitive to its powerful imagery.]]

The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', (literally, ''apocalypse of John''; [[Greek language|Greek]], Αποκαλυψις Ιωαννου, ''Apokalupsis Iōannou'')  is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the [[Bible]]. It is the only biblical book that is wholly composed of [[apocalyptic literature]].

The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', (literally, ''apocalypse of John''; [[Greek language|Greek]], Αποκαλυψις Ιωαννου, ''Apokalupsis Iōannou'')  is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the [[Bible]]. It is the only biblical book that is wholly composed of [[apocalyptic literature]].

Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, except for the [[2 Esdras]] (Apocalypse of Ezra), which is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.

Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, except for the [[2 Esdras]] (Apocalypse of Ezra), which is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.

The book is frequently called "Revelation"; however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse of John" (Αποκάλυψις Ιωάννου), and the most common title found on later manuscripts is "The Apocalypse of the [[theologian]]" (ΑΠΟΚΑΛΥΨΙΣ ΤΟΥ ΘΕΟΛΟΓΟΥ). (In English, ''apocalypse'' is often rendered as ''revelation'' and the literal meaning of the Greek word is "unveiling".) The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the latter is found in the [[Majority Text]] and others; however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]]''. 27th ed. Deutsche Bibelgesellschaft, Druck: 1996, p. 632.

The book is frequently called "Revelation"; however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse of John" ({{polytonic|Αποκάλυψις Ιωάννου}}), and the most common title found on later manuscripts is "The Apocalypse of the [[theologian]]" {{polytonic|ΑΠΟΚΑΛΥΨΙΣ ΤΟΥ ΘΕΟΛΟΓΟΥ}}. (In English, ''apocalypse'' is often rendered as ''revelation'' and the literal meaning of the Greek word is "unveiling".)<ref>The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the latter is found in the [[Majority Text]] and others; however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]]''. 27th ed. Deutsche Bibelgesellschaft, Druck: 1996, p. 632.

==Introduction==

==Introduction==

After a short introduction (ch. 1:1–10) Revelation 1:1-10 (King James Version)| publisher BibleGateway.com [http://www.biblegateway.com/passage/?search=Revelation%201:1-10&version=9], the book presents an account of the author, who identifies himself as John, and of two visions that he received on the isle of [[Patmos]]. The first vision (chs. 1:11–3:22), related by "''one like unto the [[Son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle''", speaking with "''a great voice, as of a trumpet''", is a statement addressed to the [[seven churches of Asia]]. The second vision, which makes up the rest of the book (Revelation 4-22 (King James Version)| publisher =BibleGateway.com [http://www.biblegateway.com/passage/?search=Revelation%204-22;&version=9], begins with "a door … opened in the sky" and describes what some might describe as the [[End of the world (religion)|end of the world]]&mdash; or more properly, the end of the age, in which Satan's rule through Man is destroyed by Messiah. Viewed are these events: the Great Tribulation, the Campaign of [[Armageddon]], the Second Coming of the Messiah with the restoration of [[peace]] to the world and His 1,000 year reign, the imprisonment of [[Satan]] until he is 'loosed' for the final rebellion, [[God]]'s final judgment over Satan, the Great White throne judgment, and the ushering in of the New Heavens and New Earth. Alternatively, according to the Preterist theory, the events of the latter part of the Apocalypse of John are interpreted as being fulfilled by events in the 1st century.  

After a short introduction (ch. 1:1–10) Revelation 1:1-10 (King James Version)| publisher BibleGateway.com [https://www.biblegateway.com/passage/?search=Revelation%201:1-10&version=9], the book presents an account of the author, who identifies himself as John, and of two visions that he received on the isle of [[Patmos]]. The first vision (chs. 1:11–3:22), related by "''one like unto the [[Son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle''", speaking with "''a great voice, as of a trumpet''", is a statement addressed to the [[seven churches of Asia]]. The second vision, which makes up the rest of the book (Revelation 4-22 (King James Version)| publisher =BibleGateway.com [https://www.biblegateway.com/passage/?search=Revelation%204-22;&version=9], begins with "a door … opened in the sky" and describes what some might describe as the [[End of the world (religion)|end of the world]]&mdash; or more properly, the end of the age, in which Satan's rule through Man is destroyed by Messiah. Viewed are these events: the Great Tribulation, the Campaign of [[Armageddon]], the Second Coming of the Messiah with the restoration of [[peace]] to the world and His 1,000 year reign, the imprisonment of [[Satan]] until he is 'loosed' for the final rebellion, [[God]]'s final judgment over Satan, the Great White throne judgment, and the ushering in of the New Heavens and New Earth. Alternatively, according to the Preterist theory, the events of the latter part of the Apocalypse of John are interpreted as being fulfilled by events in the 1st century.  

Revelation is considered by some to be one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings of the various names and events in the account. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it",[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] and placed it in his [[Antilegomena]].  [[John Calvin]] believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary.Anthony A. Hoekema,''[http://books.google.com/books?id=c2yT_7xw35sC&pg=PA297&dq=calvin+%22book+of+revelation%22&sig=AmfrifDlGtS92J3RYA22eIK-Fqs The Bible and the future],'' P.297. ISBN 0802835163 ISBN 9780802835161, Grand Rapids, Mich.: Eerdmans, 1979.

Revelation is considered by some to be one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings of the various names and events in the account. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it",[https://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] and placed it in his [[Antilegomena]].  [[John Calvin]] believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary.Anthony A. Hoekema,''[https://books.google.com/books?id=c2yT_7xw35sC&pg=PA297&dq=calvin+%22book+of+revelation%22&sig=AmfrifDlGtS92J3RYA22eIK-Fqs The Bible and the future],'' P.297. ISBN 0802835163 ISBN 9780802835161, Grand Rapids, Mich.: Eerdmans, 1979.

In the [[4th century]], [[John Chrysostom|St. John Chrysostom]] and other [[bishop]]s argued against including this book in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse. Christians in [[Syria]] also reject it because of the [[Montanism|Montanists']] heavy reliance on it. see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139-142, esp. p. 138 In the [[9th century]], it was included with the ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]]. In the end it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]]. See [[Biblical canon]] for details.

In the [[4th century]], [[John Chrysostom|St. John Chrysostom]] and other [[bishop]]s argued against including this book in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse. Christians in [[Syria]] also reject it because of the [[Montanism|Montanists']] heavy reliance on it. see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139-142, esp. p. 138 In the [[9th century]], it was included with the ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]]. In the end it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]]. See [[Biblical canon]] for details.

The author of Revelation identifies himself several times as "John" (1:1, 4, 9; 22:8). The author also states that he was in exile on the [[Patmos|island of Patmos]] when he received his first vision (1:9; 4:1–2). As a result, the author of Revelation is referred to as [[John of Patmos]]. John explicitly addresses Revelation to [[seven churches of Asia]] [[Asian Minor|Minor]]: [[Ephesus]], [[Smyrna]], [[Pergamos]], [[Thyatira]], [[Sardis]], [[Alasehir|Philadelphia]], and [[Laodicea on the Lycus|Laodicea]] (1:4, 11).  All of these sites are located in what is now [[Turkey]].   

The author of Revelation identifies himself several times as "John" (1:1, 4, 9; 22:8). The author also states that he was in exile on the [[Patmos|island of Patmos]] when he received his first vision (1:9; 4:1–2). As a result, the author of Revelation is referred to as [[John of Patmos]]. John explicitly addresses Revelation to [[seven churches of Asia]] [[Asian Minor|Minor]]: [[Ephesus]], [[Smyrna]], [[Pergamos]], [[Thyatira]], [[Sardis]], [[Alasehir|Philadelphia]], and [[Laodicea on the Lycus|Laodicea]] (1:4, 11).  All of these sites are located in what is now [[Turkey]].   

The traditional view holds that [[John the Apostle]]&mdash;considered to have written the [[Gospel of John|Gospel]] and [[Epistles of John|epistles]] by the same name&mdash;was exiled on Patmos in the Aegean archipelago during the reign of Emperor [[Domitian]], and wrote the Revelation there. Those in favor of a single common author point to similarities between the Gospel and Revelation. For example, both works are [[salvation|soteriological]] (e.g., referring to Jesus as a [[lamb]]) and possess a high [[Christology]], stressing Jesus' divine side as opposed to the human side stressed by the [[Synoptic Gospels]]. In the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" ([[logos|{{polytonic|Ő λογος του θεου}}]]). Explanations of the differences between John's work by proponents of the single-author view include factoring in underlying motifs and purposes, authorial target audience, the author's collaboration with or utilization of different scribes and the advanced age of John the Apostle when he wrote Revelation.

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

A natural reading of the text would reveal that John is writing literally as he sees the vision (Rev 1:11; 10:4; 14:3; 19:9; 21:5) and that he is warned by an angel not to alter the text through a subsequent edit (Rev 22:18-19), in order to maintain the textual integrity of the book. Guthrie, D: "New Testament Introduction - Hebrews to Revelation", page 260ff. The Tyndale Press: London, 1966

A natural reading of the text would reveal that John is writing literally as he sees the vision (Rev 1:11; 10:4; 14:3; 19:9; 21:5) and that he is warned by an angel not to alter the text through a subsequent edit (Rev 22:18-19), in order to maintain the textual integrity of the book. Guthrie, D: "New Testament Introduction - Hebrews to Revelation", page 260ff. The Tyndale Press: London, 1966

===Modern views===

===Modern views===

Although the traditional view still has many adherents, some modern scholars{{Fact|date=August 2007}} believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to  three separate individuals. Certain lines of evidence suggest that John of Patmos wrote only Revelation, not the Gospel of John nor the Epistles of John.  For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John never identifies himself directly.  While both works liken Jesus to a lamb, they consistently use different words for lamb when referring to him&mdash;the Gospel uses ''amnos'', Revelation uses ''arnion''. [http://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?search=lamb&version=kjv&type=eng&submit=Find New Testament Greek Lexicon ] based on [[Strong's Concordance]] Lastly, the Gospel is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author may not have been as familiar with the Greek language as the Gospel's author. Ehrman 2004, p. 475ff

Although the traditional view still has many adherents, some modern scholars believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to  three separate individuals. Certain lines of evidence suggest that John of Patmos wrote only Revelation, not the Gospel of John nor the Epistles of John.  For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John never identifies himself directly.  While both works liken Jesus to a lamb, they consistently use different words for lamb when referring to him&mdash;the Gospel uses ''amnos'', Revelation uses ''arnion''. [https://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?search=lamb&version=kjv&type=eng&submit=Find New Testament Greek Lexicon ] based on [[Strong's Concordance]] Lastly, the Gospel is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author may not have been as familiar with the Greek language as the Gospel's author. Ehrman 2004, p. 475ff

==Dating==

==Dating==

==Eschatology==

==Eschatology==

Some Protestant theologians argue that the [[Gospel of John]] contains a realized [[Christian eschatology|eschatology]] which contradicts the [[futurism (Christian eschatology)|futurist eschatology]] contained in Revelation (e.g., chs. 21&ndash;22). Against this Protestant view, however, stands the Protestant proposition that, properly interpreted, even realized eschatology is not ''fully'' realized eschatology: God's kingdom has been initiated but is not entirely implemented.  This view is generally called the "already but not yet" state of God's kingdom "Thy Kingdom Come"> {{cite book | last = Carter | first = Nick | url = http://www.truevictories.com | title = Thy Kingdom Come | publisher = Booksurge | date = 2007 | location = Indianapolis, IN | pages = 120 | isbn = 1419680242 }} .

Some Protestant theologians argue that the [[Gospel of John]] contains a realized [[Christian eschatology|eschatology]] which contradicts the [[futurism (Christian eschatology)|futurist eschatology]] contained in Revelation (e.g., chs. 21&ndash;22). Against this Protestant view, however, stands the Protestant proposition that, properly interpreted, even realized eschatology is not ''fully'' realized eschatology: God's kingdom has been initiated but is not entirely implemented.  This view is generally called the "already but not yet" state of God's kingdom "Thy Kingdom Come" [https://www.truevictories.com] ISBN 1419680242 .

Another view is held by Catholics and the Orthodox church. Both hold the differing opinion that they are the visible Kingdom and Government spoken of in Isaiah that God set up entirely, and until the end of time. Therefore they do not fall under that previous Protestant opinion, and their joint view of the historicity of the entire prophecy of both books (John and Revelation), and also of the prophecy contained in Matthew 23, is entirely defensible. The basis for this argument is, amongst other passages, Matthew 23:36, "Till this generation passes" and Chapters 11:19 to 12:18 of the Book of Revelation, which Catholics believe is the showing by Christ to John of the spiritual meaning of the Virgin Mary's escape from Jerusalem and eventual Coronation in Heaven, which John originally took part in but didn't understand. The narrative is at the same time considered a metaphor for the Church and its followers, showing how they will be protected by God.

Another view is held by Catholics and the Orthodox church. Both hold the differing opinion that they are the visible Kingdom and Government spoken of in Isaiah that God set up entirely, and until the end of time. Therefore they do not fall under that previous Protestant opinion, and their joint view of the historicity of the entire prophecy of both books (John and Revelation), and also of the prophecy contained in Matthew 23, is entirely defensible. The basis for this argument is, amongst other passages, Matthew 23:36, "Till this generation passes" and Chapters 11:19 to 12:18 of the Book of Revelation, which Catholics believe is the showing by Christ to John of the spiritual meaning of the Virgin Mary's escape from Jerusalem and eventual Coronation in Heaven, which John originally took part in but didn't understand. The narrative is at the same time considered a metaphor for the Church and its followers, showing how they will be protected by God.

* The view of the ''esoteric schools'' is that Revelation bears multiple levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in esoteric knowledge enter gradually into more subtle levels of understanding.  The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of [[Kabbalah|Kabbalistic]] symbolism. This view is held by schools related to teachers such as [[H.P. Blavatsky]], [[Eliphas Levi]], [[Rudolf Steiner]] and [[Samael Aun Weor]].

* The view of the ''esoteric schools'' is that Revelation bears multiple levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in esoteric knowledge enter gradually into more subtle levels of understanding.  The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of [[Kabbalah|Kabbalistic]] symbolism. This view is held by schools related to teachers such as [[H.P. Blavatsky]], [[Eliphas Levi]], [[Rudolf Steiner]] and [[Samael Aun Weor]].

* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.

* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.

* The "Patristic Interpretation", or the view held by [[Augustine of Hippo|St. Augustine]]{{Fact|date=July 2007}} , [[Jerome]]{{Fact|date=July 2007}}, and other early [[Church Fathers]], views Revelation as an attempt to describe a spiritual reality and heavenly worship and compare it to the liturgy of the Christian Church.  Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]]{{Fact|date=July 2007}} and has been avidly promoted by modern theologians such as [[Scott Hahn]] <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'', ISBN 0385496591. New York, NY: Doubleday, 1999..

* The "Patristic Interpretation", or the view held by [[Augustine of Hippo|St. Augustine]], [[Jerome], and other early [[Church Fathers]], views Revelation as an attempt to describe a spiritual reality and heavenly worship and compare it to the liturgy of the Christian Church.  Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]] and has been avidly promoted by modern theologians such as [[Scott Hahn]] <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'', ISBN 0385496591. New York, NY: Doubleday, 1999..

These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy school of thought is popular among [[Protestant]] [[fundamentalism|fundamentalists]], other [[evangelicalism|evangelicals]] (many of whom also find value in the other approaches), and amongst [[Rastafari movement|Rastafarians]]. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Moreover, [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have delimited their own specific positions on Revelation.

These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy school of thought is popular among [[Protestant]] [[fundamentalism|fundamentalists]], other [[evangelicalism|evangelicals]] (many of whom also find value in the other approaches), and amongst [[Rastafari movement|Rastafarians]]. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Moreover, [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have delimited their own specific positions on Revelation.

===Preterist view===

===Preterist view===

[[Preterism]] holds that the contents of Revelation constitute a prophecy of events that were fulfilled in the 1st century. This is the view which is held by the overwhelming majority of Catholics{{Fact|date=June 2007}}. {{cite web|url=http://www.catholic.com/library/Whore_of_Babylon.asp|title=The Whore of Babylon|publisher=Catholic Answers|accessdate=2007-05-11}} This view depends critically on an early date of Revelation, ''c.'' 68, since any later date makes the "prophecy" postdate the events prophesied. Even accepting that date leaves a narrow margin of one to two years before the fulfillment occurs. Preterist interpretations generally identify either Jerusalem or Pagan Rome as the persecutor of the Church, "Babylon", the "Mother of Harlots", etc. They see Armageddon as God's judgment on the Jews, carried out by the [[Military history of the Roman Empire|Roman army]], which is identified as "the beast". Some preterists see the second half of Revelation as changing focus to Rome, its persecution of Christians, and the fall of the [[Roman Empire]]. It sees the Revelation being fulfilled in 70, thereby bringing the full presence of God to dwell with all humanity. It also holds, especially in the Catholic belief, that the Emperor Nero, who blamed the Rome fire on the Christians in Rome, sparking a wave of persecution, was possibly the Antichrist mentioned in the book as his name equals 666 in Hebrew.{{cite web|publisher=Catholic encyclopeadia|url=http://www.newadvent.org/cathen/01594b.htm|title=Apocalypse|accessdate=2007-05-11}} If using the Greek spelling of Nero's name(Neron Caesar), but using the Hebrew symbols with their assigned numeric values (an ancient method known as [[gematria]]), the total of the numeric values equals 666. However, a few ancient manuscripts of the Revelation say the number is 616, fifty less than the more well known numeral. A possible method to this problem lies in early translation. In the assumption that the Revelation was meant to be distributed among the early Christians, it could very well be assumed that occasionally someone may have used the Latin spelling of Nero's name(Nero Caesar), so the total value of the gematria would be 616. Nero as the Antichrist

[[Preterism]] holds that the contents of Revelation constitute a prophecy of events that were fulfilled in the 1st century. This is the view which is held by the overwhelming majority of Catholics [https://www.catholic.com/library/Whore_of_Babylon.asp] This view depends critically on an early date of Revelation, ''c.'' 68, since any later date makes the "prophecy" postdate the events prophesied. Even accepting that date leaves a narrow margin of one to two years before the fulfillment occurs. Preterist interpretations generally identify either Jerusalem or Pagan Rome as the persecutor of the Church, "Babylon", the "Mother of Harlots", etc. They see Armageddon as God's judgment on the Jews, carried out by the [[Military history of the Roman Empire|Roman army]], which is identified as "the beast". Some preterists see the second half of Revelation as changing focus to Rome, its persecution of Christians, and the fall of the [[Roman Empire]]. It sees the Revelation being fulfilled in 70, thereby bringing the full presence of God to dwell with all humanity. It also holds, especially in the Catholic belief, that the Emperor Nero, who blamed the Rome fire on the Christians in Rome, sparking a wave of persecution, was possibly the Antichrist mentioned in the book as his name equals 666 in Hebrew.[https://www.newadvent.org/cathen/01594b.htm] If using the Greek spelling of Nero's name(Neron Caesar), but using the Hebrew symbols with their assigned numeric values (an ancient method known as [[gematria]]), the total of the numeric values equals 666. However, a few ancient manuscripts of the Revelation say the number is 616, fifty less than the more well known numeral. A possible method to this problem lies in early translation. In the assumption that the Revelation was meant to be distributed among the early Christians, it could very well be assumed that occasionally someone may have used the Latin spelling of Nero's name(Nero Caesar), so the total value of the gematria would be 616. Nero as the Antichrist

[http://penelope.uchicago.edu/~grout/encyclopaedia_romana/gladiators/nero.html]</ref><ref>[[Hank Hanegraaff|Hanegraaff, Hank]]. 2007. ''The Apocalypse Code'' (ISBN 0-8499-0184-7) Nashville, TN: Thomas Nelson, Inc. Catholics generally believe chapters 11:19 to 12:18 are the true story of the Journey to Ephesus (and then later to Heaven) of the Virgin Mary (who they believe is the Second ark of the Covenant), and a possible metaphor for the plight of the early church.{{Fact|date=April 2007}} All that remains for Catholic preterists is Christ's second coming.{{Fact|date=April 2007}}

[https://penelope.uchicago.edu/~grout/encyclopaedia_romana/gladiators/nero.html] Hank Hanegraaff. 2007. ''The Apocalypse Code'' (ISBN 0-8499-0184-7) Nashville, TN: Thomas Nelson, Inc. Catholics generally believe chapters 11:19 to 12:18 are the true story of the Journey to Ephesus (and then later to Heaven) of the Virgin Mary (who they believe is the Second ark of the Covenant), and a possible metaphor for the plight of the early church. All that remains for Catholic preterists is Christ's second coming.

Another view of the book of Revelation is known as [[Partial Preterism]]. This view, much like modern [[dispensationalism]], splits end-times prophecy into multiple parts.  Whereas in some of the many varieties of dispensationalism, part of the Book of Revelation is literal where as other parts are figurative, Partial-Preterism does the same and holds Matthew 24 to be partially speaking of the fall of Jerusalem in 70, where as other parts are fulfilled at the [[Second Coming|final return of Christ]].{{Fact|date=January 2007}}

Another view of the book of Revelation is known as [[Partial Preterism]]. This view, much like modern [[dispensationalism]], splits end-times prophecy into multiple parts.  Whereas in some of the many varieties of dispensationalism, part of the Book of Revelation is literal where as other parts are figurative, Partial-Preterism does the same and holds Matthew 24 to be partially speaking of the fall of Jerusalem in 70, where as other parts are fulfilled at the [[Second Coming|final return of Christ]].

===Futurist view===

===Futurist view===

The various views on tribulation are actually a subset of theological interpretations on the Millennium, mentioned in Revelation 20. There are three main interpretations: [[Premillennialism]], [[Amillennialism]], and [[Postmillennialism]].

The various views on tribulation are actually a subset of theological interpretations on the Millennium, mentioned in Revelation 20. There are three main interpretations: [[Premillennialism]], [[Amillennialism]], and [[Postmillennialism]].

Premillennialism believes that Christ will return to the earth, bind Satan, and reign for a literal thousand years on earth with Jerusalem as his capital. Thus Christ returns before ("pre-") the thousand years mentioned in chapter 20. There are generally two subclasses of Premillennialism: Dispensational and Historic. Some form of premillennialism is thought to be the oldest millennial view in church history.{{Fact|date=March 2007}} [[Papias]], believed to be a disciple of the Apostle John, was a premillenialist, according to [[Eusebius]].

Premillennialism believes that Christ will return to the earth, bind Satan, and reign for a literal thousand years on earth with Jerusalem as his capital. Thus Christ returns before ("pre-") the thousand years mentioned in chapter 20. There are generally two subclasses of Premillennialism: Dispensational and Historic. Some form of premillennialism is thought to be the oldest millennial view in church history. [[Papias]], believed to be a disciple of the Apostle John, was a premillenialist, according to [[Eusebius]].

Amillennialism, the traditional view for Roman Catholicism and Protestantism, believes that the thousand years mentioned are not ("a-") a literal thousand years, but is figurative for what is now the church age, usually, the time between Christ's first ascension and second coming. This view is often associated with [[Augustine of Hippo]].  Amillennialists differ on the time frame of the millennium as some say it started with Pentecost, others say it started with the fulfillment of Jesus' prophecy regarding the destruction temple in Jerusalem (70), and other starting points have also been proposed. Whether this eschatology is the result of [[caesaropapism]], which may have also been the reason that premillennialism was condemned, is sharply disputed.  

Amillennialism, the traditional view for Roman Catholicism and Protestantism, believes that the thousand years mentioned are not ("a-") a literal thousand years, but is figurative for what is now the church age, usually, the time between Christ's first ascension and second coming. This view is often associated with [[Augustine of Hippo]].  Amillennialists differ on the time frame of the millennium as some say it started with Pentecost, others say it started with the fulfillment of Jesus' prophecy regarding the destruction temple in Jerusalem (70), and other starting points have also been proposed. Whether this eschatology is the result of [[caesaropapism]], which may have also been the reason that premillennialism was condemned, is sharply disputed.  

===Spiritual or idealist view===

===Spiritual or idealist view===

The Spiritual view (also called Idealist by some writers) does not see the book of Revelation as predicting specific events in history.  Rather it sees the visions as expressing eternal spiritual truths that find expression throughout history.  Only in the last few chapters are specifically predictive eschatological issues taken up.{{Fact|date=July 2007}}

The Spiritual view (also called Idealist by some writers) does not see the book of Revelation as predicting specific events in history.  Rather it sees the visions as expressing eternal spiritual truths that find expression throughout history.  Only in the last few chapters are specifically predictive eschatological issues taken up.

==Interpretations==

==Interpretations==

The esoteric view also presents the Book as the Christian yoga (union) practices text on death and rebirth in Christ. The four horsemen are described as the four elemental forces (fire, water, air, earth) and are used in the spiritual purification of the body and mind. The characters of Revelation are considered anthropomorphized aspects of human consciousness. Hudson, 2006

The esoteric view also presents the Book as the Christian yoga (union) practices text on death and rebirth in Christ. The four horsemen are described as the four elemental forces (fire, water, air, earth) and are used in the spiritual purification of the body and mind. The characters of Revelation are considered anthropomorphized aspects of human consciousness. Hudson, 2006

[[Edgar Cayce]] had a similar interpretation.[http://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html Interpretating the Revelation by John Van Auken]

[[Edgar Cayce]] had a similar interpretation.[https://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html Interpretating the Revelation by John Van Auken]

===Radical discipleship===

===Radical discipleship===

The radical discipleship view asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrouding society. In this view, the primary agenda of the book is to expose the worldly powers as impostors which seek to oppose the ways of God. The chief temptation for Christians in the 1st Century, and today, is to fail to hold fast to the teachings of Jesus and instead be lured into unquestioning adoptance of national or cultural values, [[imperialism]] being the most dangerous and insidious. This perspective (closely related to [[Liberation theology]]) draws on the approach of radical Bible scholars such as Ched Myers, William Stringfellow, and Daniel Berrigan {{cite book|title=Unveiling Empire: Reading Revelation Then and Now|last= Howard-Brook|first=Wes|coauthors= Gwyther, Anthony|publisher=[[Orbis Books]]|year=1999|isbn=9781570752872}}

The radical discipleship view asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrouding society. In this view, the primary agenda of the book is to expose the worldly powers as impostors which seek to oppose the ways of God. The chief temptation for Christians in the 1st Century, and today, is to fail to hold fast to the teachings of Jesus and instead be lured into unquestioning adoptance of national or cultural values, [[imperialism]] being the most dangerous and insidious. This perspective (closely related to [[Liberation theology]]) draws on the approach of radical Bible scholars such as Ched Myers, William Stringfellow, and Daniel Berrigan.

===The historical-critical method===

===The historical-critical method===

The acceptance of Revelation into the [[Biblical canon|canon]] is itself the result of a historical process, essentially no different from the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was [[heterodox]], what was even heretical.  Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman Imperial Culture was John's central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, and the symbolism of Revelation is to be understood entirely within its historical, literary and social context. Critics study the conventions of [[apocalyptic literature]] and events of the [[1st century]] to make sense of what the author may have intended.

The acceptance of Revelation into the [[Biblical canon|canon]] is itself the result of a historical process, essentially no different from the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was [[heterodox]], what was even heretical.  Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman Imperial Culture was John's central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, and the symbolism of Revelation is to be understood entirely within its historical, literary and social context. Critics study the conventions of [[apocalyptic literature]] and events of the [[1st century]] to make sense of what the author may have intended.

During a discussion about Revelation on [[23 August]] [[2006]], [[Pope Benedict XVI]] remarked: "The seer of Patmos, identified with the apostle, is granted a series of visions meant to reassure the Christians of Asia amid the persecutions and trials of the end of the first century."http://www.catholic.org/international/international_story.php?id=20995

During a discussion about Revelation on [[23 August]] [[2006]], [[Pope Benedict XVI]] remarked: "The seer of Patmos, identified with the apostle, is granted a series of visions meant to reassure the Christians of Asia amid the persecutions and trials of the end of the first century."https://www.catholic.org/international/international_story.php?id=20995

== Book References ==

== Book References ==

* Bass, Ralph E., Jr. 2004. ''Back to the Future: A Study in the Book of Revelation'' (ISBN 0-9759547-0-9) Greenville, SC: Living Hope Press.

* Bass, Ralph E., Jr. 2004. ''Back to the Future: A Study in the Book of Revelation'' (ISBN 0-9759547-0-9) Greenville, SC: Living Hope Press.

* Understanding Prophecy and Typology  ''http://www.inplainsite.org/html/prophecy_and_typology.html''  

* Understanding Prophecy and Typology  ''https://www.inplainsite.org/html/prophecy_and_typology.html''  

*Raymond E. Brown, Introduction to the New Testament, Anchor Bible, October 3, 1997,  ISBN 0-385-24767-2  

*Raymond E. Brown, Introduction to the New Testament, Anchor Bible, October 3, 1997,  ISBN 0-385-24767-2  

* Gentry, Kenneth L., Jr. 2002. ''The Beast of Revelation'' (ISBN 0-915815-41-9) Powder Springs, GA: American Vision.

* Gentry, Kenneth L., Jr. 2002. ''The Beast of Revelation'' (ISBN 0-915815-41-9) Powder Springs, GA: American Vision.

*Samael Aun Weor | title=The Aquarian Message: Gnostic Kabbalah and Tarot in the Apocalypse of St. John, Thelema Press 1960 & 2004 ISBN 0-9745916-5-3

*Samael Aun Weor | title=The Aquarian Message: Gnostic Kabbalah and Tarot in the Apocalypse of St. John, Thelema Press 1960 & 2004 ISBN 0-9745916-5-3

*Hudson, Gary W., ''Revelation: Awakening The Christ Within'',Vesica Press,2006 ISBN 0977851729

*Hudson, Gary W., ''Revelation: Awakening The Christ Within'',Vesica Press,2006 ISBN 0977851729

==External links==

==External links==

* [http://www.babylonfalls.org/revelation_chart.html Revelation Chart] Commentary and chronological depiction.

* [https://www.babylonfalls.org/revelation_chart.html Revelation Chart] Commentary and chronological depiction.

* [http://www.sacred-texts.com/eso/sta/sta46.htm#page_185 The Mystery of The Apocalypse]

* [https://www.sacred-texts.com/eso/sta/sta46.htm#page_185 The Mystery of The Apocalypse]

* [http://www.wls.wels.net/audio/128.php Revelation Lectures by Prof. Siegbert Becker in .mp3 audio]

* [https://www.wls.wels.net/audio/128.php Revelation Lectures by Prof. Siegbert Becker in .mp3 audio]

* [http://www.confessionallutherans.org/papers/revtoc.html 22 Bible Studies on Revelation] by Rev. Paul A. Bartz

* [https://www.confessionallutherans.org/papers/revtoc.html 22 Bible Studies on Revelation] by Rev. Paul A. Bartz

Articles:

Articles:

*[http://www.earlychristianwritings.com/revelation.html Early Christian Writings:] Apocalypse of John: text, introduction, context

*[https://www.earlychristianwritings.com/revelation.html Early Christian Writings:] Apocalypse of John: text, introduction, context

*[http://www.newadvent.org/cathen/01594b.htm Apocalypse, Book of] - Article from the Catholic Encyclopedia

*[https://www.newadvent.org/cathen/01594b.htm Apocalypse, Book of] - Article from the Catholic Encyclopedia

*[http://www.mtio.com/articles/bissart5.htm The End Times in Revelation] - Article from Good News magazine

*[https://www.mtio.com/articles/bissart5.htm The End Times in Revelation] - Article from Good News magazine

*[http://jewishencyclopedia.com/view.jsp?artid=248&letter=R Jewish Encyclopedia: REVELATION (BOOK OF)]

*[https://jewishencyclopedia.com/view.jsp?artid=248&letter=R Jewish Encyclopedia: REVELATION (BOOK OF)]

*[http://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p5.html ''Biblaridion magazine'':] Revelation: Historic and interpretive investigation

*[https://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p5.html ''Biblaridion magazine'':] Revelation: Historic and interpretive investigation

*[http://www.npr.org/templates/story/story.php?storyId=6160167 Cultural Impact of the Book of Revelation] -- September 2006 Interview

*[https://www.npr.org/templates/story/story.php?storyId=6160167 Cultural Impact of the Book of Revelation] -- September 2006 Interview

[[Category: General Reference]]

[[Category: General Reference]]

[[Category: Religion]]

[[Category: Religion]]