Book of Revelation

This article is about the book in the New Testament. For of traditional sources date the book to the reign of the
other uses, see Book of Revelation (disambiguation).
emperor Domitian (AD 81-96), and the evidence tends
The Book of Revelation, often known simply as Rev- to conrm this.[4]
The book spans three literary genres: the epistolary, the
apocalyptic, and the prophetic.[5] It begins with John, on
the island of Patmos in the Aegean, addressing a letter to the "Seven Churches of Asia". He then describes
a series of prophetic visions, including gures such as
the Whore of Babylon and the Beast, culminating in the
Second Coming of Jesus Christ.
The obscure and extravagant imagery has led to a wide
variety of interpretations: historicist interpretations see
in Revelation a broad view of history; preterist interpretations treat Revelation as mostly referring to the events
of the apostolic era (1st century), or, at the latest, the fall
of the Roman Empire; futurists believe that Revelation
describes future events; and idealist or symbolic interpretations consider that Revelation does not refer to actual
people or events, but is an allegory of the spiritual path
and the ongoing struggle between good and evil.

1 Composition and setting

1.1 Title, authorship, and date
Main article: Authorship of the Johannine works

Frontispiece, Book of Revelation, Bible of San Paolo fuori le

Mura, 9th century.

The title is taken from the rst word of the book in Koine
Greek: apokalypsis, meaning unveiling
or revelation. The author names himself as John, but
it is extremely unlikely that the author of Revelation was
also the author of the Gospel of John. Some of the evidence for this was set out as early as the second half of
the 3rd century by Dionysius, archbishop of Alexandria,
who noted that the gospel and the epistles attributed to
John, unlike Revelation, do not name their author, and
that the Greek of the gospel is correct and elegant while
that of Revelation is neither; some later scholars believe
that the two books also have radical dierences in theological perspective.[6] Tradition links him to John the
Apostle, but it is unlikely that the apostle could have lived
into the most likely time for the books composition, the
reign of Domitian, and the author never states that he
knew Jesus.[7] All that is known is that this John was a
Jewish Christian prophet, probably belonging to a group
of such prophets, and was accepted as such by the congregations to whom he addresses his letter.[8][9] His pre-

elation or The Apocalypse of John, is a book of the

New Testament that occupies a central place in Christian
eschatology. Its title is derived from the rst word of the
text, written in Koine Greek: apokalypsis, meaning unveiling or revelation. The Book of Revelation is the
only apocalyptic document in the New Testament canon
(although there are short apocalyptic passages in various
places in the Gospels and the Epistles).[lower-alpha 1]
The author names himself in the text as John, but
his precise identity remains a point of academic debate.
Second century Christian writers such as Justin Martyr,
Irenaeus, Melito the bishop of Sardis, and Clement of
Alexandria and the author of the Muratorian fragment
identify John the Apostle as the John of Revelation.[1]
Modern scholarship generally takes a dierent view,[2]
and many consider that nothing can be known about the
author except that he was a Christian prophet.[3] Some
modern scholars characterise Revelations author as a putative gure which they call "John of Patmos". The bulk
1

COMPOSITION AND SETTING

cise identity remains unknown,[10] and modern scholarship commonly refers to him as John of Patmos.
Early Church tradition dates the book to end of the emperor Domitian (reigned AD 8196), and most modern
scholars agree, although the author may have written a
rst version under Vespasian (AD 6979) and updated it
under Domitian.[11] The beast with seven heads and the
number 666 seem to allude directly to the emperor Nero,
but this does not require that Revelation was written in
the 60s, as there was a widespread belief in later decades
that Nero would return.[12][8]

1.2 Genre
Revelation is an apocalyptic prophecy in the form of a
letter (epistle) addressed to seven churches in the Roman
province of Asia.[13] Apocalypse means the revealing
of divine mysteries;[14] John is to write down what is revealed (what he sees in his vision) and send it to the seven
churches.[13] The entire book constitutes the letterthe
letters to the seven individual churches are introductions
to the rest of the book, which is addressed to all seven.[13]
The book is also prophecy: Revelation uses the word
in various forms twenty-one times, more than any other
New Testament book.[15]
St. John the Evangelist on Patmos by Hieronymous Bosch, circa
1489

1.3 Sources
Although Revelation rarely quotes directly from the Old
Testament, it is permeated with allusions and echoes in
almost every verse. Over half of the references are to
Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel
standing out as the most inuential. Because these references are allusions rather than quotes, it is dicult
to know whether the author was using the Hebrew or
the Greek version of the Hebrew scriptures, but he was
clearly often inuenced by the Greek. He very frequently
combines multiple references, and again the allusional
style makes it impossible to be certain to what extent he
was doing so consciously.[16]

1.4 Setting

St. John receives his Revelation. Saint-Sever Beatus, 11th century.

The conventional understanding until recently was that

Revelation was written to comfort beleaguered Christians as they underwent persecution at the hands of a
megalomaniacal Roman emperor, but much of this has
now been jettisoned: Domitian is no longer viewed as
a despot imposing an imperial cult, and it is no longer
believed that there was any systematic empire-wide persecution of Christians in his time.[17] The current view
is that Revelation was composed in the context of a
conict within the Christian community of Asia Minor
over whether to engage with, or withdraw from, the

2.2

Outline

far larger non-Christian community: Revelation rejects

those Christians who wanted to reach an accommodation with society.[18] This is not to say that Christians in
Roman Asia were not suering, for withdrawal from the
wider Roman society imposed very real penalties; Revelation oered an escape from this reality by oering an
apocalyptic hope: in the words of professor Adela Yarbro
Collins, What ought to be was experienced as a present
reality.[19]

1.5

Canonical history

Main article: Development of the New Testament canon

Revelation was the last book to be accepted into the
Christian biblical canon, and even at the present day some
Nestorian churches reject it.[20] It was tainted because the
heretical sect of the Montanists relied on it[21] and doubts
were raised over its Jewishness and authorship.[22] It was
not included in the canon until 419.[23]
Doubts resurfaced during the Protestant Reformation.
Martin Luther called it neither apostolic nor prophetic The Apocalypse of St. Sever, circa 1150.
and it was the only New Testament book on which John
Calvin did not write a commentary.[24] Even today, it
is the only New Testament work not read in the Divine
Liturgy of the Eastern Orthodox Church, though it is included in Catholic and Protestant liturgies.

1.6

Texts and manuscripts

There are approximately 230 Greek manuscripts of Revelation. The major manuscripts are the Codex Sinaiticus (4th century), Codex Alexandrinus (5th century), and
Codex Ephraemi Rescriptus (5th century). In addition,
there are numerous papyri, especially that of p47 (3rd
century); the minuscules (8th to 10th century), plus fragmentary quotations in the Church fathers of the 2nd to
5th centuries and the 6th century Greek commentary on
Revelation by Andreas.[25]

2
2.1

Structure and content

Literary structure

Divisions in the book seem to be marked by the repetition of key phrases, by the arrangement of subject matter into blocks, and around its Christological passages,[26]
and much use is made of signicant numbers, especially
the number seven, which represented perfection according to ancient numerology.[27] Nevertheless, there is a
complete lack of consensus among scholars about the
structure of Revelation.[28] The following is therefore an
outline of the books contents rather than of its structure.

The Angel Appears to John. 13th-century manuscript. British

Library, London.

2.2 Outline
Main article: Events of Revelation

2 STRUCTURE AND CONTENT

The angel gives John the letter to the churches of Asia, Beatus
Escorial, circa 950.

1. The Revelation of Jesus Christ

(a) The Revelation of Jesus Christ is communicated to John of Patmos through prophetic visions. (1:19)
(b) John is instructed by the one like a son of
man to write all that he hears and sees, from Revelation 6.2: And I saw, and behold a white horse: and he
the prophetic visions, to Seven churches of that sat on him had a bow; and a crown was given unto him:
and he went forth conquering, and to conquer. White Rider from
Asia. (1:1013)
Tolkovy Apocalyps, Moscow, 17th century

(c) The appearance of the one like a son of man

is given, and he reveals what the seven stars
and seven lampstands represent. (1:1420)
2. Messages for seven churches of Asia
(a) Ephesus: From this church, those who overcome are granted to eat from the tree of life,
which is in the midst of the Paradise of God.
(2:17)
i. Praised for not bearing those who are evil,
testing those who say they are apostles
and are not, and nding them to be liars;
hating the deeds of the Nicolaitans; having persevered and possessing patience.
ii. Admonished to do the rst works and
to repent for having left their rst love.
(b) Smyrna: From this church, those who are
faithful until death, will be given the crown
of life. Those who overcome shall not be hurt
by the second death. (2:811)
i. Praised for being rich while impoverished and in tribulation.

ii. Admonished not to fear the synagogue

of Satan, nor fear a ten-day tribulation
of being thrown into prison.
(c) Pergamum: From this church, those who overcome will be given the hidden manna to eat and
a white stone with a secret name on it. (2:12
17)
i. Praised for holding fast to My name,
not denying My faith even in the days
of Antipas, My faithful martyr.
ii. Admonished to repent for having held the
doctrine of Balaam, who taught Balak to
put a stumbling block before the children
of Israel; eating things sacriced to idols,
committing sexual immorality, and holding the doctrine of the Nicolaitans.
(d) Thyatira: From this church, those who overcome until the end, will be given power over
the nations in order to dash them to pieces with
the rule of a rod of iron; they will also be given
the morning star. (2:1829)

2.2

Outline

Apocalypse 7, the 144,000 elect. Beatus d'Osma, 11th century

Apocalypse 12, the Woman and the Dragon. Beatus d'Osma,
11th century

The Fourth Angel sounds his trumpet, Apocalypse 8. Beatus Escorial, circa 950.

i. Praised for their works, love, service,

faith, and patience.
ii. Admonished to repent for allowing a
prophetess to promote sexual immorality and to eat things sacriced to idols.
(e) Sardis: From this church, those who overcome
A seven-headed leopard-like beast, Apocalypse 13, Beatus Escowill be clothed in white garments, and their
rial
names will not be blotted out from the Book
of Life; their names will also be confessed before the Father and His angels. (3:16)
overcome will be made a pillar in the temple
of God having the name of God, the name of
i. Admonished to be watchful and to
the city of God, "New Jerusalem, and the Son
strengthen since their works have not
of God's new name. (3:713)
been perfect before God.
(f) Philadelphia: From this church, those who

i. Praised for having some strength, keeping

2 STRUCTURE AND CONTENT

(g) Laodicea: From this church, those who overcome will be granted the opportunity to sit
with the Son of God on His throne. (3:1422)
i. Admonished to be zealous and repent
from being lukewarm"; they are instructed to buy the gold rened in the
re, that they may be rich; to buy white
garments, that they may be clothed, so
that the shame of their nakedness would
not be revealed; to anoint their eyes with
eye salve, that they may see.
3. Before the Throne of God
(a) The Throne of God appears, surrounded by
twenty four thrones with Twenty-four elders
seated in them. (4:15)
(b) The four Living creatures (Bible) are introduced. (4:611)
(c) A scroll, with seven seals, is presented and it
is declared that the Lion of the tribe of Judah,
from the Root of David, is the only one worthy to open this scroll. (5:15)

An 1880 Baxter process colour plate illustrating Revelation 22:17

by Joseph Martin Kronheim

(d) When the Lamb having seven horns and seven

eyes took the scroll, the creatures of heaven
fell down before the Lamb to give him praise,
joined by myriads of angels and the creatures
of the earth. (5:614)
4. Seven Seals are opened
(a) First Seal: A white horse appears, whose
crowned rider has a bow with which to conquer. (6:12)
(b) Second Seal: A red horse appears, whose rider
is granted a great sword to take peace from
the earth. (6:34)
(c) Third Seal: A black horse appears, whose
rider has a pair of balances in his hand,
where a voice then says, A measure of wheat
for a penny, and three measures of barley for
a penny; and [see] thou hurt not the oil and the
wine. (6:56)
(d) Fourth Seal: A pale horse appears, whose rider
is Death, and Hades follows him. Death is
granted a fourth part of the earth, to kill with
sword, with hunger, with death, and with the
beasts of the earth. (6:78)

Thrust in thy sickle, and reap: for the time is come for thee to
reap; for the harvest of the earth is ripe. (14:15), Escorial Beatus

My word, and having not denied My

name.
ii. Admonished to hold fast what they have,
that no one may take their crown.

(e) Fifth Seal: Under the altar, appeared the

souls of martyrs for the word of God, who
cry out for vengeance. They are given white
robes and told to rest until the martyrdom of
their brothers is completed. (6:9-11)
(f) Sixth Seal: (6:1217)
i. There occurs a great earthquake where
the sun becomes black as sackcloth of
hair, and the moon like blood (6:12).

2.2

Outline
ii. The stars of heaven fall to the earth and
the sky recedes like a scroll being rolled
up (6:1314).
iii. Every mountain and island is moved out
of place (6:14).
iv. The people of earth retreat to caves in the
mountains (6:15).
v. The survivors call upon the mountains
and the rocks to fall on them, so as to
hide them from the wrath of the Lamb
(6:16).
(g) Interlude: The 144,000 Hebrews are sealed.
i. 144,000, from the twelve "tribes of Israel, are sealed as servants of God on
their foreheads. (7:18)
ii. A great multitude stand before the Throne
of God, who come out of the Great Tribulation, clothed with robes made white in
the blood of the Lamb and having palm
branches in their hands. (7:917)
(h) Seventh Seal: Introduces the seven trumpets
(8:15)
i. Silence in heaven for about half an hour
(8:1).
ii. Seven angels are each given trumpets
(8:2).
iii. An eighth angel takes a golden censer,
lled with re from the heavenly altar,
and throws it to the earth (8:35). What
follows are peals of thunder, rumblings,
ashes of lightning, and an earthquake
(8:5).
iv. After the eighth angel has devastated the
earth, the seven angels introduced in verse
2 prepare to sound their trumpets (8:6).

5. Seven trumpets are sounded (Seen in Chapters 8, 9,

and 12).
(a) First Trumpet: Hail and re, mingled with
blood, are thrown to the earth burning up a
third of the trees and green grass. (8:67)

7
i. A star falls from the sky (9:1).
ii. This star is given the key to the bottomless pit (9:1).
iii. The star then opens the bottomless pit.
When this happens, smoke [rises] from
[the Abyss] like smoke from a gigantic
furnace. The sun and sky [are] darkened
by the smoke from the Abyss (9:2).
iv. From out of the smoke, locusts who are
given power like that of scorpions of the
earth (9:3), who are commanded not to
harm anyone or anything except for people who were not given the seal of God
on their foreheads (from chapter 7) (9:4).
v. The locusts are described as having a
human appearance (faces and hair) but
with lions teeth, and wearing breastplates of iron"; the sound of their wings
resembles the thundering of many horses
and chariots rushing into battle (9:79).
(f) Sixth Trumpet: The Second Woe (9:1321)
i. The four angels bound to the great river
Euphrates are released to prepare two
hundred million horsemen.
ii. These armies kill a third of mankind by
plagues of re, smoke, and brimstone.
(g) Interlude: The little scroll. (10:111)
i. An angel appears, with one foot on the
sea and one foot on the land, having an
opened little book in his hand.
ii. Upon the cry of the angel, seven thunders
utter mysteries and secrets that are not to
be written down by John.
iii. John is instructed to eat the little scroll
that happens to be sweet in his mouth, but
bitter in his stomach, and to prophesy.
iv. John is given a measuring rod to measure
the temple of God, the altar, and those
who worship there.
v. Outside the temple, at the court of the
holy city, it is trod by the nations for fortytwo months (3 1/2 years).
vi. Two witnesses prophesy for 1,260 days,
clothed in sackcloth. (11:114)

(b) Second Trumpet: Something that resembles a

great mountain, burning with re, falls from
the sky and lands in the ocean. It kills a third
of the sea creatures and destroys a third of the
ships at sea. (8:89)

(h) Seventh Trumpet: The Third Woe that leads

into the seven bowls (11:1519)

(c) Third Trumpet:

A great star, named
Wormwood, falls from heaven and poisons
a third of the rivers and springs of water.
(8:1011)

i. The temple of God opens in heaven,

where the ark of His covenant can be
seen. There are lightnings, noises, thunderings, an earthquake, and great hail.

(d) Fourth Trumpet: A third of the sun, the moon,

and the stars are darkened creating complete
darkness for a third of the day and the night.
(8:1213)

6. The Seven Spiritual Figures. (Events leading into

the Third Woe)

(e) Fifth Trumpet: The First Woe (9:112)

(a) A Woman clothed with a white robe, with the

sun at her back, with the moon under her feet,

2 STRUCTURE AND CONTENT

and on her head a crown of twelve stars is in
pregnancy with a male child. (12:12)
(b) A great Dragon (with seven heads, ten horns,
and seven crowns on his heads) drags a third
of the stars of Heaven with his tail, and throws
them to the Earth. (12:34). The Dragon
waits for the birth of
7. the child so he can devour it. However, sometime
after the child is born, he is caught up to Gods
throne while the Woman ees into the wilderness
into her place prepared of God that they should
feed her there for 1,260 days (3 years). (12:5
6). War breaks out in heaven between Michael and
the Dragon, identied as that old Serpent, the Devil,
or Satan (12:9). After a great ght, the Dragon and
his angels are cast out of Heaven for good, followed
by praises of victory for Gods kingdom. (12:7
12). The Dragon engages to persecute the Woman,
but she is given aid to evade him. Her evasiveness
enrages the Dragon, prompting him to wage war
against the rest of her ospring, who keep the commandments of God and have the testimony of Jesus
Christ. (12:1317)
(a) A Beast (with seven heads, ten horns, and ten
crowns on his horns and on his heads names
of blasphemy) emerges from the Sea, having
one mortally wounded head that is then healed.
The people of the world wonder and follow the
Beast. The Dragon grants him power and authority for forty-two months. (13:15)
(b) The Beast of the Sea blasphemes Gods name
(along with Gods tabernacle and His kingdom and all who dwell in Heaven), wages
war against the Saints, and overcomes them.
(13:610)
(c) Then, a Beast emerges from the Earth having
two horns, head like a lamb, body as a sheep,
tail like a wolf, feet like a goat, and speaking voice like a dragon. He directs people to
make an image of the Beast of the Sea who
was wounded yet lives, breathing life into it,
and forcing all people to bear "the mark of the
Beast, 666. Events leading into the Third
Woe:
(d) The Lamb stands on Mount Zion with the
144,000 rst fruits who are redeemed from
Earth and victorious over the Beast and his
mark and image. (14:15)
i. The proclamations of three angels.
(14:613)
ii. One like the Son of Man reaps the earth.
(14:1416)
iii. A second angel reaps the vine of the
Earth and throws it into the great winepress of the wrath of God... and blood

came out of the winepress... up to one

thousand six hundred furlongs. (14:17
20)
iv. The temple of the tabernacle, in Heaven,
is opened(15:15), beginning the Seven
Bowls revelation.
v. Seven angels are given a golden bowl,
from the Four Living Creatures, that contains the seven last plagues bearing the
wrath of God. (15:68)
8. Seven bowls are poured onto Earth:
(a) First Bowl: A foul and malignant sore aicts
the followers of the Beast. (16:12)
(b) Second Bowl: The Sea turns to blood and everything within it dies. (16:3)
(c) Third Bowl: All fresh water turns to blood.
(16:47)
(d) Fourth Bowl: The Sun scorches the Earth with
intense heat and even burns some people with
re. (16:89)
(e) Fifth Bowl: There is total darkness and great
pain in the Beasts kingdom. (16:1011)
(f) Sixth Bowl: The Great River Euphrates is
dried up and preparations are made for the
kings of the East and the nal battle at
Armageddon between the forces of good and
evil. (16:1216)
(g) Seventh Bowl: A great earthquake and heavy
hailstorm: every island ed away and the
mountains were not found. (16:1721)
9. Aftermath: Vision of John given by an angel who
had the seven bowls
(a) The great Harlot who sits on a scarlet
Beast(with seven heads and ten horns and
names of blasphemy all over its body) and by
many waters: Babylon the Great. The angel
showing John the vision of the Harlot and the
scarlet Beast reveals their identities and fates
(17:118)
(b) New Babylon is destroyed. (18:18)
(c) The people of the Earth (the kings, merchants,
sailors, etc.) mourn New Babylons destruction. (18:919)
(d) The permanence of New Babylons destruction. (18:2024)
10. The Marriage Supper of the Lamb
(a) A great multitude praises God. (19:16)
(b) The marriage Supper of the Lamb. (19:710)
11. The Judgement of the two Beasts, the Dragon, and
the Dead (19:1120:15)

3.1

Eschatological
(a) The Beast and the False Prophet are cast into
the Lake of Fire. (19:1121)
(b) The Dragon is imprisoned in the Bottomless
Pit for a thousand years. (20:13)
(c) The resurrected martyrs live and reign with
Christ for a thousand years. (20:46)
(d) After the Thousand Years

9
Preterism, in which Revelation mostly refers to the
events of the apostolic era (1st century) or, at the
latest, the fall of the Roman Empire;
Amillennialism, which contends that the millennium
has already begun and is identical with the current
church age;
Futurism, which believes that Revelation describes
future events (modern believers in this interpretation
are often called "millennialists"); and

i. The Dragon is released and goes out to

deceive the nations in the four corners of
the EarthGog and Magogand gath Idealism, which holds that Revelation does not refer
ers them for battle at the holy city. The
to actual people or events, but is an allegory of the
Dragon makes war against the people of
spiritual path and the ongoing struggle between good
God, but is defeated. (20:79)
and evil.
ii. The Dragon is cast into the Lake of Fire
with the Beast and the False Prophet.
3.1.1 Eastern Orthodox
(20:10)
iii. The Last Judgment: the wicked, along
with Death and Hades, are cast into the
Lake of Fire, which is the second death.
(20:1115)
12. The New Heaven and Earth, and New Jerusalem
(a) A new, glorious Heaven replaces the old Earth.
There is no more suering or death. (21:18)
(b) God comes to dwell with humanity in the New
Jerusalem. (21:28)
(c) Description of the New Jerusalem. (21:927)
(d) The River of Life and the Tree of Life appear
for the healing of the nations and peoples. The
curse of sin is ended. (22:15)
13. Conclusion
(a) Christs reassurance that his coming is imminent. Final admonitions. (22:621)

Interpretations

Revelation has a wide variety of interpretations, ranging

from the simple message that we should have faith that
God will prevail (symbolic interpretation), to complex
end time scenarios (futurist interpretation),[29][30] to the
views of critics who deny any spiritual value to Revelation
at all.[31]

Orthodox icon of the Apocalypse of St. John (16th century)

Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the
same time) and as prophecy of events to come, for which
the contemporaneous events were a form of foreshadow.
It rejects attempts to determine, before the fact, if the
events of Revelation are occurring by mapping them onto
present-day events, taking to heart the Scriptural warning
against those who proclaim He is here!" prematurely. In3.1 Eschatological
stead, the book is seen as a warning to be spiritually and
morally ready for the end times, whenever they may come
Most of the interpretations fall into one or more of the (as a thief in the night), but they will come at the time
following categories:
of Gods choosing, not something that can be precipitated
nor trivially deduced by mortals.[32] This view is also held
Historicism, which sees in Revelation a broad view by many Catholics, although there is a diversity of opinion
of history;
about the nature of the Apocalypse within Catholicism.

10

3 INTERPRETATIONS

Book of Revelation is the only book of the New Testament that is not read during services by the Eastern Orthodox Church. In the Coptic Orthodox Church (which is
not in communion with the Eastern Orthodox church but
is liturgically similar), the whole Book of Revelation is
read during Apocalypse Night or Bright Saturday (6 days
after Pascha).
3.1.2

Paschal liturgical

This interpretation, which has found expression among

both Catholic and Protestant theologians, considers the
liturgical worship, particularly the Easter rites, of early
Christianity as background and context for understanding the Book of Revelations structure and signicance.
This perspective is explained in The Paschal Liturgy and
the Apocalypse (new edition, 2004) by Massey H. Shepherd, an Episcopal scholar, and in Scott Hahn's The
Lambs Supper: The Mass as Heaven on Earth (1999),
in which he states that Revelation in form is structured
after creation, fall, judgment and redemption. Those
who hold this view say that the Temples destruction (AD
70) had a profound eect on the Jewish people, not only
in Jerusalem but among the Greek-speaking Jews of the
Mediterranean.[33] They believe The Book of Revelation
provides insight into the early Eucharist, saying that it is
the new Temple worship in the New Heaven and Earth.
The idea of the Eucharist as a foretaste of the heavenly
banquet is also explored by British Methodist Georey
Wainwright in his book Eucharist and Eschatology (Oxford University Press, 1980). According to Pope Benedict XVI some of the images of Revelation should be understood in the context of the dramatic suering and persecution of the churches of Asia in the 1st century.

pletely identied. It may be in this sense that the Prophet

Joseph Smith said that Revelation was 'one of the plainest
books God ever caused to be written' (History of the
Church 5:342). However, the more fully the details are
understood, the greater will be the appreciation of the
theme. If we fail to catch a glimpse of the theme, we
fail in our comprehension, no matter how many details
we are able to understand.[35]
The Book of Mormon conrms that John the Apostle is
the author of Revelation and that he was foreordained by
God to write it.[36]
Latter-day revelation through the Prophet Joseph Smith
contained in the Doctrine and Covenants, section 77, provides answers to specic questions regarding the symbolism contained in the Book of Revelation.[37] Topics include: the sea of glass, the four beasts and their appearance, the 24 elders, the book with seven seals, certain angels, the sealing of the 144,000, the little book eaten by
John, and the two witnesses in Chapter 11.
Latter-day Saints believe that the warning contained in
Revelation 22:18-19[38] does not refer to the biblical
canon as a whole.[39] Rather, an open and ongoing dialogue between God and the modern-day Prophet and
Apostles of the LDS faith constitute an open canon of
scripture.[40][41]
3.1.4 Seventh-day Adventist
Main article: Historicism (Christianity) Seventh-day
Adventists
Adventists maintain a historicist interpretation of the
Bibles predictions of the apocalypse.

Accordingly, the Book of Revelation should not be read

as an enigmatic warning, but as an encouraging vision of
3.1.5 Bahai Faith
Christs denitive victory over evil.[34]
3.1.3

Latter-day Saints

Also known as the Apocalypse, a Greek word meaning

revealed or uncovered. The message of Revelation is the
same as that of all scripture: there will be an eventual triumph on this earth of God over the devil; a permanent
victory of good over evil, of the Saints over their persecutors, of the kingdom of God over the kingdoms of
men and of Satan. This is the subject on which Amos,
Isaiah, Jeremiah, Ezekiel, Daniel, Paul, Peter, and all the
prophets have written. They spoke of a day of victory that
would come, and that the end would be better (more glorious) than the beginning. The victory would be achieved
through Jesus Christ.

'Abdu'l-Baha has given some interpretations about the

11th and 12th chapters of Revelation in Some Answered
Questions. The 1260 days spoken of in dierent forms
refers to the 1260 years of Islam that lasted until the beginning of the Revelation of the Bb in 1260 AH or AD
1844. The two witnesses spoken of are Muhammad
and 'Ali.[42] And there appeared a great wonder in
heaven; and behold a great red dragon, having seven heads
and ten horns, and seven crowns upon his heads. The
seven heads and seven crowns are the seven countries and
dominions that the Umayyads had control over, while the
ten horns were the ten names of the Umayyad leaders.[43]
A more detailed explanation can be found in the references.

Such is the theme of the Revelation. The details about 3.1.6 Esoteric
the beasts, the wars, the angels, the men, etc., contribute
to the development of this theme. By a little study, the The esoterist views Revelation as bearing multiple levels
theme can be perceived even if the details are not com- of meaning, the lowest being the literal or dead-letter.

3.2

Aesthetic and literary

Those who are instructed in esoteric knowledge enter

gradually into more subtle levels of understanding of the
text. They see the book as delivering both a series of
warnings for humanity and a detailed account of internal,
spiritual processes of the individual soul.
The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of Kabbalistic symbolism.
Christian Gnostics, however, are unlikely to be attracted
to the teaching of Revelation because the doctrine of salvation through the sacriced Lamb, which is central to
Revelation, is repugnant to Gnostics. Christian Gnostics
believed in the Forgiveness of Sins, but in no vicarious
sacrice for sin ... they accepted Christ in the full realisation of the word; his life, not his death, was the keynote
of their doctrine and their practice.[44]
James Morgan Pryse was an esoteric gnostic who saw
Revelation as a western version of the Hindu theory of
the Chakra. He began his work, The purpose of this
book is to show that the Apocalypse is a manual of spiritual development and not, as conventionally interpreted,
a cryptic history or prophecy.[45] Such diverse theories
have failed to command widespread acceptance. But
Christopher Rowland argues: there are always going to
be loose threads which refuse to be woven into the fabric as a whole. The presence of the threads which stubbornly refuse to be incorporated into the neat tapestry of
our world-view does not usually totally undermine that
view.[46]
3.1.7

Radical discipleship

11
the Book of Revelation. Some of these writers have no
connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration. Revelation has been approached from Hindu philosophy and
Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities
of prophetic inspiration to modern poetic inspiration, or
the parallels with Greek drama. In recent years, theories
have arisen which concentrate upon how readers and texts
interact to create meaning and which are less interested
in what the original author intended.
Charles Cutler Torrey taught Semitic languages at Yale.
His lasting contribution has been to show how much more
meaningful prophets, such as the scribe of Revelation, are
when treated as poets rst and foremost. He thought this
was a point often lost sight of because most English bibles
render everything in prose.[50] Poetry was also the reason
John never directly quoted the older prophets. Had he
done so, he would have had to use their (Hebrew) poetry
whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic.[51] This
was why the surviving Greek translation was written in
such a strange idiom. It was a literal translation that had
to comply with the warning at Revelation 22:18 that the
text must not be corrupted in any way. According to Torrey, the story is that The Fourth Gospel was brought to
Ephesus by a Christian fugitive from Palestine soon after
the middle of the rst century. It was written in Aramaic. Later, the Ephesians claimed this fugitive had actually been the beloved disciple himself. Subsequently,
this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until AD 80,
when Christians were expelled from the synagogues,[52]
the Christian message was always rst heard in the synagogue and, for cultural reasons, the evangelist would
have spoken in Aramaic, else he would have had no
hearing.[53] Torrey showed how the three major songs
in Revelation (the new song, the song of Moses and the
Lamb and the chorus at 19: 68) each fall naturally into
four regular metrical lines plus a coda.[54] Other dramatic
moments in Revelation, such as 6: 16 where the terried
people cry out to be hidden, behave in a similar way.[55]

The radical discipleship interpretation asserts that the

Book of Revelation is best understood as a handbook for
radical discipleship; i. e., how to remain faithful to the
spirit and teachings of Jesus and avoid simply assimilating
to surrounding society. In this interpretation the primary
agenda of the book is to expose as impostors the worldly
powers that seek to oppose the ways of God and Gods
Kingdom. The chief temptation for Christians in the 1st
century, and today, is to fail to hold fast to the non-violent
teachings and example of Jesus and instead be lured into
unquestioning adoption and assimilation of worldly, na- Christina Rossetti was a Victorian poet who believed the
tional or cultural values imperialism, nationalism, and sensual excitement of the natural world found its meaningful purpose in death and in God.[56] Her The Face of
civil religion being the most dangerous and insidious.
the Deep is a meditation upon the Apocalypse. In her
This perspective (closely related to liberation theology) view, what Revelation has to teach is patience.[57] Padraws on the approach of Bible scholars such as Ched tience is the closest to perfection the human condition
Myers, William Stringfellow, Richard Horsley, Daniel allows.[58] Her book, which is largely written in prose, freBerrigan, Wes Howard-Brook,[47] and Joerg Rieger.[48] quently breaks into poetry or jubilation, much like RevVarious Christian anarchists, such as Jacques Ellul, have elation itself. The relevance of Johns visions[59] belongs
identied the State and political power as the Beast.[49]
to Christians of all times as a continuous present meditation. Such matters are eternal and outside of normal
human reckoning. That winter which will be the death
3.2 Aesthetic and literary
of Time has no promise of termination. Winter that returns not to spring ... who can bear it?"[60] She dealt
Many literary writers and theorists have contributed to a deftly with the vengeful aspects of Johns message. A
wide range of theories about the origins and purpose of

12
few are charged to do judgment; everyone without exception is charged to show mercy.[61] Her conclusion is
that Christians should see John as representative of all
his brethren so they should hope as he hoped, love as
he loved.[62]
Recently, aesthetic and literary modes of interpretation
have developed, which focus on Revelation as a work
of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of
good over evil. Elisabeth Schuessler Fiorenza wrote Revelation: Vision of a Just World from the viewpoint of
rhetoric.[63] Accordingly, Revelations meaning is partially determined by the way John goes about saying
things, partially by the context in which readers receive
the message and partially by its appeal to something beyond logic. Professor Schuessler Fiorenza believes that
Revelation has particular relevance today as a liberating
message to disadvantaged groups. Johns book is a vision
of a just world, not a vengeful threat of world-destruction.
Her view that Revelations message is not gender-based
has caused dissent. She says we are to look behind the
symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes horror literature and the misogyny which underlies the narrative is
extreme.[64] Professor Schuessler Fiorenza would seem
to be saying Johns book is more like science ction; it
does not foretell the future but uses present-day concepts
to show how contemporary reality could be very dierent.

OLD TESTAMENT ORIGINS

3.3 Academic
Modern biblical scholarship attempts to understand Revelation in its 1st century historical context within the
genre of Jewish and Christian apocalyptic literature. This
approach considers the text as an address to seven historical communities in Asia Minor. Under this interpretation, assertions that the time is near are to be taken
literally by those communities. Consequently, the work
is viewed as a warning to not conform to contemporary
Greco-Roman society which John unveils as beastly,
demonic, and subject to divine judgment. There is further information on these topics in the entries on higher
criticism and apocalyptic literature.

Although the acceptance of Revelation into the canon has

from the beginning been controversial, it has been essentially similar to the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from
the canon may throw light on the unfolding historical processes of what was ocially considered orthodox, what
was heterodox, and what was even heretical. Interpretation of meanings and imagery are anchored in what the
historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate
into the Roman imperial culture was Johns central message. Thus, his letter (written in the apocalyptic genre) is
pastoral in nature, and the symbolism of Revelation is to
be understood entirely within its historical, literary, and
social context. Critics study the conventions of apocalypD. H. Lawrence took an opposing, pessimistic view of tic literature and events of the 1st century to make sense
Revelation in the nal book he wrote, Apocalypse.[65] He of what the author may have intended.
saw the language which Revelation used as being bleak
and destructive; a 'death-product'. Instead, he wanted
to champion a public-spirited individualism (which he
4 Old Testament origins
identied with the historical Jesus supplemented by an
ill-dened cosmic consciousness) against its two natural
enemies. One of these he called the sovereignty of the Much of Revelation employs ancient sources, primarintellect[66] which he saw in a technology-based totali- ily but not exclusively the Old Testament. For exam[69]
regard the Book of
tarian society. The other enemy he styled vulgarity[67] ple, Howard-Brook and Gwyther
and that was what he found in Revelation. It is very nice Enoch (1 Enoch) as an equally signicant but contextuif you are poor and not humble ... to bring your ene- ally dierent source. Enochs journey has no close parmies down to utter destruction, while you yourself rise allel in the Hebrew scriptures.
up to grandeur. And nowhere does this happen so splen- Academics showed little interest in this topic until
diferously than in Revelation.[68] His specic aesthetic recently.[70] This was not, however, the case with popobjections to Revelation were that its imagery was unnat- ular writers from non-conforming backgrounds, who inural and that phrases like the wrath of the Lamb were terspersed the text of Revelation with the prophecy they
ridiculous. He saw Revelation as comprising two dis- thought was being promised. For example, an anonymous
cordant halves. In the rst, there was a scheme of cosmic Scottish commentary of 1871[71] prefaces Revelation 4
renewal in great Chaldean sky-spaces, which he quite with the Little Apocalypse of Mark 13, places Malachi
liked. After that, Lawrence thought, the book became 4:5 (Behold I will send you Elijah the prophet before
preoccupied with the birth of the baby messiah and am- the coming of the great and dreadful day of the Lord)
boyant hate and simple lust ... for the end of the world. within Revelation 11 and writes Revelation 12:7 side-byLawrence coined the term Patmossers to describe those side with the role of the Satan in the Book of Job. The
Christians who could only be happy in paradise if they message is that everything in Revelation will happen in
knew their enemies were suering in hell.
its previously appointed time.
Steve Moyise[72] uses the index of the United Bible Societies Greek New Testament to show that Revelation

13
contains more Old Testament allusions than any other
New Testament book, but it does not record a single quotation. Perhaps signicantly, Revelation chooses dierent sources than other New Testament books. Revelation
concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers. Methodological objections have been made
to this course as each allusion may not have an equal signicance. To counter this, G. K. Beale sought to develop
a system that distinguished 'clear', 'probable', and 'possible' allusions. A clear allusion is one with almost the
same wording as its source, the same general meaning,
and which could not reasonably have been drawn from
elsewhere. A probable allusion contains an idea which
is uniquely traceable to its source. Possible allusions are
described as mere echoes of their putative sources.
Yet, with Revelation, the problems might be judged more
fundamental. The author seems to be using his sources
in a completely dierent way to the originals. For example, he borrows the 'new temple' imagery of Ezekiel 40
48 but uses it to describe a New Jerusalem which, quite
pointedly, no longer needs a temple because it is Gods
dwelling. Ian Boxall[73] writes that Revelation is no montage of biblical quotations (that is not Johns way) but a
wealth of allusions and evocations rewoven into something new and creative. In trying to identify this something new, Boxall argues that Ezekiel provides the 'backbone' for Revelation. He sets out a comparative table listing the chapters of Revelation in sequence and linking
most of them to the structurally corresponding chapter in
Ezekiel. The interesting point is that the order is not the
same. John, on this theory, rearranges Ezekiel to suit his
own purposes.
Some commentators argue that it is these purposes and
not the structure that really matter. G. K. Beale believes
that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulllment of
Daniel 7.[74]

8. Gog and Magog

9. Four angels holding the four winds of the Earth
10. The seal-bearer angel
11. Seven angelic trumpeters
12. The star called Wormwood
13. Angel of Woe
14. Scorpion-tailed Locusts
15. Abaddon
16. Four angels bound to the great river Euphrates
17. Two hundred million lion-headed cavalry
18. The mighty angel of Seven thunders
19. The Two witnesses
20. Beast of the Sea having seven heads and ten horns
21. The woman and her child
22. The Dragon, ery red with seven heads
23. Michael the Archangel
24. Lamb-horned Beast of the Earth
25. Image of the Beast of the sea
26. The False Prophet
27. Whore of Babylon
28. Death and Hades

6 See also
Alpha and Omega
Apocalypse of John dated astronomically
Apocalypse of Peter
The Apocalypse 2000 lm

Figures in Revelation

In order of appearance:

Apocalypticism
Arethas of Caesarea
Biblical numerology

1. John of Patmos

Christian eschatological dierences

2. The angel who reveals the Revelation of Jesus Christ

English Apocalypse manuscripts

3. The One who sits on the Throne

Horae Apocalypticae

4. Twenty-four crowned elders

The New Earth

5. Four living creatures

Number of the Beast

6. The Lion of Judah who is the seven horned Lamb

with seven eyes
7. Four Horsemen of the Apocalypse

Textual variants in the Book of Revelation

Woman of the Apocalypse
Book of Ezekiel

14

Notes

[1] Other apocalypses popular in the early Christian era did

not achieve canonical status, except 2 Esdras (also known
as the Apocalypse of Ezra), which is recognized as canonical in the Ethiopian Orthodox Churches.

References

[1] Carson, Don (2005). An Introduction to the New Testament (2nd ed.). Grand Rapids, Michigan: Zondervan. p.
465. ISBN 0-310-51940-3.
[2] Collins 1984, p. 28.
[3] Bauckham 1992, p. 2.
[4] Stuckenbruck 2003, p. 1535-1536.
[5] Stuckenbruck 2003, p. 1536.
[6] Collins 1984, p. 2829.
[7] Collins 1984, p. 2627.
[8] Stuckenbruck 2003, p. 15351536.
[9] 1992, p. 2, 2425.
[10] Stuckenbruck 2003, p. 1535.
[11] Burkett 2002, p. 503504.
[12] Collins 2002, p. 100.
[13] Bauckham 1993, p. 2.
[14] McKim 2014, p. 16.
[15] Couch 2001, p. 81.
[16] Beale & McDonough 2007, p. 1081-1084.
[17] Stephens, p. 143-145.
[18] Stephens, p. 152.
[19] Collins 1984, p. 154.
[20] Wall 2011, p. no page number.
[21] Stonehouse 1929, p. 138142.
[22] Pattemore 2004, p. 1.
[23] McDonald Sanders, p. append.D-2,note 19.
[24] Hoekema 1979, p. 297.
[25] Pate 2010, p. no page number.
[26] Tenney 1988, p. 32-41.
[27] Senior & Getty 1990, p. 398-399.
[28] Mounce 1998, p. 32.
[29] Robert J. Karris (ed.) The Collegeville Bible Commentary Liturgical Press, 1992 p. 1296.

REFERENCES

[30] Ken Bowers, Hiding in plain sight, Cedar Fort, 2000 p.

175.
[31] Carl Gustav Jung in his autobiography Memories Dream
Reections said I will not discuss the transparent prophecies of the Book of Revelation because no one believes in
them and the whole subject is felt to be an embarrassing
one.
[32] Averky (Taushev), Archbishop (1996). Eng. tr. Fr.
Seraphim Rose, ed. The Apocalypse: In the Teachings of
Ancient Christianity. Platina, California: St. Herman of
Alaska Brotherhood. ISBN 978-0-938635-67-3.
[33] Scott Hahn, The Lambs Supper: The Mass as Heaven on
Earth, ISBN 0-385-49659-1. New York City: Doubleday, 1999.
[34] Catholic Online (23 August 2006). Pope Benedict: Read
Book of Revelation as Christs victory over evil International Catholic Online. Catholic.org. Retrieved 25
April 2013.
[35] https://www.lds.org/scriptures/bd/revelation-of-john?
lang=eng&letter=r
[36] https://www.lds.org/scriptures/bofm/1-ne/14.18-27?
lang=eng#17
[37] https://www.lds.org/scriptures/dc-testament/dc/20.35?
lang=eng#34
[38] https://www.lds.org/scriptures/nt/rev/22.18-19?lang=
eng#17
[39] https://www.lds.org/general-conference/1981/04/
no-man-shall-add-to-or-take-away?lang=eng&query=
book+of+revelation
[40] https://www.lds.org/scriptures/dc-testament/dc/20.35?
lang=eng#34
[41] https://www.lds.org/scriptures/pgp/a-of-f/1.9?lang=
eng#8
[42] http://reference.bahai.org/en/t/ab/SAQ/saq-11.html
[43] http://reference.bahai.org/en/t/ab/SAQ/saq-13.html
[44] R. Frances Swiney (Rosa Frances Emily Biggs) The Esoteric Teaching of the Gnostics London: Yellon, Williams
& Co (1909) p.3 & 4
[45] James M. Pryse Apocalypse Unsealed London: Watkins
(1910). The theory behind the book is given in Arthur
Avalon (Sir John Woodroe) The Serpent Power Madras
(Chennai): Ganesh & Co (1913). One version of how
these beliefs might have travelled from India to the Middle
East, Greece and Rome is given in the opening chapters
of Rudolf Otto The Kingdom of God and the Son of Man
London: Lutterworth (1938)
[46] Christopher Rowland Revelation London:Epworth (1993)
p.5
[47] Howard-Brook, Wes; Gwyther, Anthony (1999). Unveiling Empire: Reading Revelation Then and Now. Orbis
Books. ISBN 978-1-57075-287-2.

15

[48] Rieger, Joerg (2007). Christ & Empire: From Paul to Postcolonial Times. Fortress Press. ISBN 978-0-8006-20387.
[49] Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 123126. Revelation
[50] Charles C. Torrey The Apocalypse of John New Haven:
Yale University Press (1958). Christopher R. North in
his The Second Isaiah London: OUP (1964) p. 23 says of
Torreys earlier Isaiah theory, Few scholars of any standing have accepted his theory. This is the general view of
Torreys theories. However, Christopher North goes on to
cite Torrey on 20 major occasions and many more minor
ones in the course of his book. So, Torrey must have had
some inuence and poetry is the key.
[51] Apocalypse of John p. 7
[52] Apocalypse of John p. 37
[53] Apocalypse of John p. 8
[54] Apocalypse of John p. 137

[67] Apocalypse p. 6
[68] Apocalypse p. 11 Lawrence did not consider how these
two types of Christianity (good and bad in his view) might
be related other than as opposites. He noted the dierence
meant that the John who wrote a gospel could not be the
same John that wrote Revelation.
[69] Wes Howard-Brook & Anthony Gwyther Unveiling Empire New York: Orbis (1999) p. 76
[70] S Moyise p.13 reports no work whatsoever done between
1912 and 1984
[71] Anon An exposition of the Apocalypse on a new principle
of literal interpretation Aberdeen: Brown (1871)
[72] S. Moyise The Old Testament in the Book of Revelation
Sheeld: Sheeld Academic Press (1995) p. 31
[73] Ian Boxall The Revelation of St John London: Continuum
& Peabody MA: Hendrickson (2006) p. 254
[74] G. K. Beale Johns use of the Old Testament in Revelation
Sheeld: Sheeld Academic Press (1998) p. 109

[55] Apocalypse of John p. 140

[56] Flowers preach to us if we will hear, begins her poem
'Consider the lilies of the eld' Goblin Market London:
Oxford University Press (1913) p. 87
[57] Ms Rossetti remarks that patience is a word which does
not occur in the Bible until the New Testament, as if the
usage rst came from Christs own lips. Christina Rossetti
The Face of the Deep London: SPCK (1892) p. 115
[58] Christians should resemble re-ies, not glow-worms;
their brightness drawing eyes upward, not downward.
The Face of the Deep p. 26
[59] 'vision' lends the wrong emphasis as Ms Rossetti sought
to minimise the distinction between Johns experience and
that of others. She quoted 1 John 3:24 He abideth in us,
by the Spirit which he hath given us to show that when
John says, I was in the Spirit it is not exceptional.
[60] The Face of the Deep p. 301
[61] The Face of the Deep p. 292
[62] The Face of the Deep p. 495
[63] Elisabeth Schuessler Fiorenza Revelation: Vision of a Just
World Edinburgh: T&T Clark (1993). The book seems
to have started life as Invitation to the Book of Revelation
Garden City: Doubleday (1981)
[64] Tina Pippin Death & Desire: The rhetoric of gender in the
Apocalypse of John Louisville: Westminster-John Knox
(1993) p. 105
[65] D. H. Lawrence Apocalypse London: Martin Secker
(1932) published posthumously with an introduction (p.
v xli) by Richard Aldington which is an integral part of
the text.
[66] Apocalypse p. xxiii

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Burkett, Delbert (2000). An Introduction to the New
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Crutcheld, Larry V. (2001). Revelation in the
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Shepherd, Massey H. (2004) The Paschal Liturgy
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Gentry, Kenneth L., Jr. (1998) Before Jerusalem

Fell: Dating the Book of Revelation, Powder Springs,
Georgia: American Vision, ISBN 0-915815-43-5.

Stonehouse, Ned B., (c. 1929) The Apocalypse in

the Ancient Church. A Study in the History of the
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surrounding the acceptance/rejection of Revelation
into the New Testament canon.]

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

Sweet, J. P. M., (1979, Updated 1990) Revelation, London: SCM Press, and Philadelphia: Trinity
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17
Tenney, Merrill C. (1988). Interpreting Revelation.
Eerdmans.
Wikenhauser A., Oenbarung des Johannes, Regensburg 1947, 1959.
Witherington III, Ben, (2003) Revelation, The New
Cambridge Bible Commentary, New York: Cambridge University Press, ISBN 978-0-521-00068-0.
Zahn Th., Die Oenbarung des Johannes, t. 12,
Leipzig 19241926.
Francesco Vitali, Piccolo Dizionario dell'Apocalisse,
TAU Editrice, Todi 2008

10

External links

Early Christian Writings: Apocalypse of John: text,

introduction, context
Revelation to John. Encyclopdia Britannica Online.
Apocalypse, Book of Article from the Catholic Encyclopedia
Understanding the Book of Revelation Article
by L. Michael White from PBS Frontline program
Apocalypse!"
The Marvelous Address: The Revelation of the
Beloved (Disciple) is an 18th-century manuscript
about the book of Revelation in Arabic
Jewish Encyclopedia
Texts on Wikisource:
C. van den Biesen (1913). "Apocalypse".
Catholic Encyclopedia. New York: Robert
Appleton Company.
A. J. Schem (1879). "Apocalypse".
American Cyclopdia.

The

18

11

11
11.1

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11.2

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Markeilz, Vishnu2011, Revelationartist, HamburgerRadio, Citation bot 1, Allstrak, Kobrabones, Winterst, OneGodApostolic, Pinethicket,
Gmasterman, RedBot, Phearson, Belowenter, Inspired Contributor, Jfjerome,
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Golokoyo, ClueBot NG, Serge Mercerat~enwiki, Zytigon, Jack Greenmaven, Meleuous, This lousy T-shirt, Cadetgray, Kicheko, Oliveboy47, John Chiey, Snotbot, DavisDWiki, Frietjes, Delusion23, Twillisjr, Firemute, Asukite, KevinLuna, Widr, PrincessWortheverything,
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11.2

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jpg License: Public domain Contributors: ? Original artist: ?
File:BritLibAddMS35166ApocalypseFolio003rAngelApeardToJohn.jpg Source: https://upload.wikimedia.org/wikipedia/commons/
7/79/BritLibAddMS35166ApocalypseFolio003rAngelApeardToJohn.jpg License: Public domain Contributors: British Lib Original artist:
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Jeroen_Bosch.jpg License: Public domain Contributors: Web Gallery of Art: <a href='http://www.wga.hu/art/b/bosch/5panels/05patmos.
jpg' data-x-rel='nofollow'><img alt='Inkscape.svg' src='https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/
20px-Inkscape.svg.png' width='20' height='20' srcset='https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/
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https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/40px-Inkscape.svg.png
2x' data-le-width='60' data-le-height='60' /></a> Image <a href='http://www.wga.hu/html/b/bosch/5panels/05patmos.html' datax-rel='nofollow'><img alt='Information icon.svg' src='https://upload.wikimedia.org/wikipedia/commons/thumb/3/35/Information_
icon.svg/20px-Information_icon.svg.png' width='20' height='20' srcset='https://upload.wikimedia.org/wikipedia/commons/thumb/
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