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HOW TO READ THEBOOK OF REVELATIONByDAVID MALCOLM BENNETT(B.Th., M.Th. [with merit], PhD.)INTRODUCTIONThe Book of Revelation is not an easy book to understand, and there are many different interpretations of it. And all opinions about this amazing book are interpretations. This paper is intended to set down some guidelines for a reasonable understanding of Revelation, rather than being a detailed exposition. Bruce Metzger, the Bible translator, recommends that we approach this book with “a disciplined imagination”. That is good advice. There are four main schools of interpretation of Revelation, though within those there are probably as many interpretations as there are interpreters. The names of these schools of thought with simple definitions follow (though all are more complex than these definitions). First, we have the Preterist view. This holds that all, or rather most, of the Book of Revelation was fulfilled in the first century AD or soon after. Secondly, is the Historicist interpretation. This states that Revelation is a prophecy of church history, and that it predicts the various periods of that history up until the end of time. Thirdly, is the Futurist understanding. This holds that the Book of Revelation prophesies events that will occur mainly in the End Times. That is, chapter 4 onwards is usually regarded as dealing with events that are still future. Lastly, is the Spiritual view. This understanding argues that the Book of Revelation does not generally prophesy specific events. That is, when the book speaks, for example, of “great tribulation”, it is speaking of great trouble that will occur repeatedly throughout church history, rather than about one specific event.GENERALThe Book of Revelation is obviously written in highly symbolic language, so a strictly literal interpretation of it is bound to come up with wrong results and should be avoided.There are many, many parts in the book that can be legitimately interpreted in several different ways. This makes understanding many sections of the book very difficult.With those two points in mind, when one interprets the Book of Revelation, for the most part, do not be too dogmatic. Apply this important principle of biblical interpretation: use the Scriptures where the meaning is clear to interpret those passages where the meaning is obscure, not the other way round. The Gospels and the letters are generally much clearer than Revelation, so give them priority over it when forming one’s beliefs.How was this “Revelation” given? John had a sequence of God-given visions, in which he saw (and heard) many things. He later wrote these things down in apocalyptic-like language. It is important to bear in mind that things seen in a dream or vision are not physically real, though they may represent something that is physically real. The first eight verses of the book are an introduction to this book of prophecy, rather than part of the prophecy itself. There is good reason, therefore, to take these verses as distinct from the rest of the book and interpret them literally.It has been truly said that Old Testament (OT) prophecy is “forthtelling” God’s word, and only in a secondary sense “foretelling” the future. However, there is in Revelation a greater emphasis on some kind of prediction of the future.With that in mind, due attention should be paid to the phrase in the very first verse of the book, which states that the revelation about to be given was about events which “must soon take place”. As the revelation was given in the second half of the first century AD, it would be reasonable to expect the events of this prophecy to take place within a short time frame of that, almost certainly in the first few centuries AD. (Revelation was probably written either in the mid to late-60s or mid-90s AD. There are good arguments for both dates. Perhaps the decisive one is that Laodicea was destroyed by an earthquake in 61 AD, which makes the addressing of the Church in Laodicea, and in the terms used [Rev. 3:14-22], much more likely in the 90s than in the 60s.) Some who hold to the Preterist understanding believe that much of this book was fulfilled in the Fall of Jerusalem in 70 AD. Other Preterists see much of it as referring to the Fall of Rome in 475/6 AD. For example, chapters 17 and 18 (the fall of “Babylon the Great”) certainly seem to be referring to Rome, though a second fulfillment, or even repeated fulfillments, of this or many of the prophecies in Revelation are possible. Yet there is much in this book, even as early as chapter 6, which seems to describe events of a much greater cosmic significance than those events, important though they were. For example, in chapter 7 we have the twelve tribes of Israel portrayed (vv.5-8), and though there are differences in the listing here from the ones in the OT (Dan and Ephraim are not included, Levi and Joseph are), the context strongly suggests that this does refer to ethnic Israel. Therefore, if that were all, 70 AD could be in focus. But from verse 9 a “great multitude” is assembled “from every nation, tribe, people and language”. This does not sound like anything related to the Fall of Jerusalem in the first century or the Fall or Rome in the fifth, and sounds much more like an End Times event. There are many other events in Revelation which also are cosmic in their description and sound like the end of the world, rather than the destruction of a city, even if it is a very important one. This end, then, would be in a time that is still future for us, so 1900 or more years after the prophecy was delivered. This rather stretches the bounds of “must soon take place”. Perhaps this phrase means: what must begin to take place soon. This gains some support from one of the early things John is told (1:19): “Write, therefore what you have seen, what is now, and what will take place later”, which indicates that some of Revelation applies to John’s time and some to later, though it does not stipulate how much later the “later” will be. It could be soon after, or many years into the future. But this understanding allows for these events to begin in New Testament (NT) times, or soon after, and end later, perhaps very much later in a time still in our future. The closing section (22:6-21) is also a little different from the main part of the book and functions as an epilogue to the book. The word “soon” (or similar) appears several times in this section (vv. 6, 7, 12 & 20), the last three seemingly refer to the return of Jesus Christ. However, this section is still heavy in symbolic language (see vv. 14-17), so “soon” might not bear a literal meaning there.Numbers play a very important part in the book, but these numbers should be regarded as symbolic, rather than literal. Numbers that appear frequently (or multiples of those numbers) include: 7 (very prominent), 4, 6, 10, and 12. In ancient times 4 was often used to represent the idea of completeness, “the four corners of the earth”, etc. There were also four letters in the sacred word for God YHWH, which must give that number significance in a Jewish context. The number 7 appears many times in the Bible, in all sorts of situations; there are seven days of the week, for example. The Feast of Unleavened Bread and the Feast of Tabernacles each lasted seven days. It was a sacred number and contains the idea of completion and, possibly, perfection. (For example, seven days make one, complete week. When a seven-day week is completed the cycle begins again. This seven-day cycle is very important in Jewish thought. Remember, for example, the story of creation in Genesis 1 and the cycle of six days work followed by one day rest [Ex 20:8-11, etc.]) Seven is the number that appears most frequently in Revelation, being used of at least fourteen different beings or things. With regard to the number 12, there were 12 tribes of Israel and 12 Apostles, so it is no surprise to see that number play its part in Revelation, and that positively, including the multiple, 144 000. The number 6, one short of 7 (completeness), represents incompleteness and imperfection, and is usually used negatively, and in Revelation 666, a multiple of that number, represents the feared “beast”. The number 666 (13:18), “the number of the beast”, has been referred to as a riddle with too many solutions. People of all eras seem to have placed the arch-villain of their time into the role of this demonic character. The person this number best fits, in my opinion, is the Roman emperor Nero. The formula is based on the Hebrew form of his name: Nrwn Qsr (Neron Caesar). The numerical values of the Hebrew letters are N = 50 (which appears twice), r = 200 (also appearing twice), w = 6, Q = 100, and s = 60, which totals 666. However, it must be borne in mind that Irenaeus, an early Church Father (c.135-c.195 AD, thus who lived only about 100 years after Revelation was written), did not connect this number with Nero, though he did connect it with the Roman Empire. Could the 666 = Nero idea have been lost in so short a time? It must also be kept in mind that some ancient manuscripts of the Greek NT do not have the number 666 at this point, but 616. If one drops the second “N” in “Neron”, thus “Nero”, you are left with 616! It may well be that Nero is the only prominent figure in history whose name fits both numbers. If one takes the Neronian view, this would also tend to place the fulfillment of all, or at least major parts of the Book of Revelation, in the first century AD, if one accepts that there are specific fulfillments expected. However, this does not necessarily follow. There was a legend current at the end of the first century AD that Nero would return (“Nero redivivus”). While not accepting that legend as fact, it is possible that John latched on to the idea, and used numerology which related to it. Thus his 666 figure is not necessarily Nero himself, but could be a Nero-like leader or leaders, bearing many of the evil hallmarks of his/their predecessor, who emerges near the end of time. Thus, even if one identifies 666 with Nero, one is not locked in to a first century interpretation of Revelation. Hitler is a figure in recent history who had a Nero-like persona. He set up the Third Reich, which he believed would last for 1000 years. This has echoes of the Christian Millennium, though Hitler’s eventually short-lived Millennium was so very different. Now, nearly 70 years after his death, clearly Hitler cannot be considered “the beast” (antichrist or whatever), but he certainly was a beast.The Millennium (or 1000 years) of Chapter 20 is also a crucial number in the Book of Revelation. But as with all the symbols in this book it is probably not meant to be taken literally. It most likely stands for a long period of time, which may be more or less than 1000 years. Some regard the first three chapters as relating to the church, but that the church is then removed from the scene in the rapture prior to the remainder of the book. To support this they argue that the church is not mentioned after chapter three. Yet though the word “church” may not be used after chapter three, other terms which speak of the people of God are used, and these would seem to nullify this argument. These terms include: “saints” (5:8; 8:3-4; 11:18; 13:7-10; 14:12; 16:6; 17:6) and “redeemed” (5:9; 14:3-4). I regard the Left Behinders view of this (“tribulation saints”, etc.) as very forced, a poor attempt to solve a problem that they have created. Revelation is in two main prophecies, the first one which really begins in chapter six, and the second one (see 10:11) begins after the seventh angel sounds his trumpet (11:15-19) either in chapter 12 or 13. Chapter 12 could be seen as an interlude between the two prophecies. I have considered the idea that one of these prophecies deals with one era (perhaps the first century AD), and the second another era (presumably the End Times), but Revelation just does not fit into such a simple, twenty-first century scheme.The prophecies in Revelation are not ordered in an entirely chronological fashion. Some of the early sections in the book appear to be speaking of the End Times (e.g. 6:12-17; 9:1-21), yet chapter 12 goes back to the birth of Christ. There could be a number of instances of recapitulation in the book, and some say that the book repeatedly goes over the same ground, but in different ways. Some even say it goes over the same ground seven times.The term “antichrist” does not appear anywhere in the book, though this does not mean that he does not appear there. This term can only be found in the first two letters of John (1 Jn. 2:18, 22; 4:3; 2 Jn. 7), where it also speaks of “antichrists”, and seems to be used in a more general way than the way in which it is usually used in modern evangelical speech, i.e. John says any who teach false doctrine and oppose the true are “antichrists”.The book of Revelation has been called “the most biblical book in the New Testament”, i.e. it makes reference to the OT more than any other NT book. Though it has a number of similarities to Daniel and quotes from it, it quotes much more from Ezekiel. It also has many echoes of Genesis, particularly the first few chapters in the Bible, and this in itself may be an indication that the universe will one day return to its pristine origins. Such designations as the 144 000 (7:4-8; 14:1-5) and the City (11:8; 16:19; 17:15-18; 18:2-24) do not necessarily refer to the same thing whenever they are mentioned. In the case of the word “City”, the first reference must be to Jerusalem, but the others sound like Rome.“The Temple” referred to in Revelation appears to be, in most cases a Heavenly one, rather than the one in Jerusalem (3:12; 7:15; 11:1, 19; 14:15-17; 15:5 – 16:1; 16:17). And in 21:22 we are told that the City of God does not have a Temple, at least not one that is visible, “because the Lord God Almighty and the Lamb are its temple”. As with numerous Old Testament prophecies, looking at the Book of Revelation is like looking through a telescope: the distant future often seems to be brought near to hand; perspective is not always what it normally is. Therefore using this book to try to work out a timetable of End Times events is not only ill-advised, but almost certainly impossible. Note that the Greek word usually translated “earth” in most translations can also be translated “land”, which might be significant. The judgments in this book, or at least some of them, might then be understood as being inflicted upon a country rather than the world. Jesus Christ is a (the) major focus of the book of Revelation, and in a number of places it clearly offers praise to Him (e.g. 1:9-18; 5:1-14; 7:9-17; 11:15; 19:11-16).THE SEVEN CHURCHES2.1 Revelation was probably originally sent to the churches listed in chapters 2 and 3, and most likely some other churches as well.2.2 Those who favour the Historicist interpretation argue that these churches represent different ages of the church, as do some Futurist interpreters. For example, the church in Ephesus (2:1-7) represents the early church, and the church in Laodicea (3:14-22) the modern, lukewarm church. I would not be against believing this, given the symbolic nature of the Book of Revelation, but the problem is that some of these interpretations sound very forced. For example, the Laodicean (modern day) church is “neither hot nor cold”, but “lukewarm”. While it might be successfully argued that much of the Western church is, indeed, “lukewarm”, some of it might well be described as “cold” and in some cases even “hot”. In addition, the church in many places in Africa, South America, and some parts of Asia today is decidedly “hot”. This interpretation just does not fit, and should be rejected. Chapters 2 and 3, therefore, would seem to apply to specific situations in actual first century churches, though they can be relevantly applied to churches of any age with the same or similar problems.THE STRUCTURE OF THE REST OF THE BOOK3.1 After the introduction (1:1-8) John has a vision of Christ, and is instructed to write down what he sees (1:19). This is followed by the letters to the seven churches (Chs. 2 and 3) and a continuation and an extension of the vision (Ch. 4). Note that the Greek word translated “open” in 4:1 means that the door was open then and remains open thereafter. The 24 elders are probably the 12 OT patriarchs and the 12 Apostles.3.2 In chapter five a scroll, sealed with seven seals, comes into focus. No one is worthy to open the scroll but the Lion/Lamb (!), who is Christ (vv 5-6).3.3 The first six seals are opened in chapter six, heralding war, disease, and economic crisis, etc.3.4 After an interlude in the prophecy (Ch. 7), the seventh seal is opened (8:1), seven angels (perhaps seven archangels – Gabriel, Michael, etc.) are each given a trumpet (8:2). The first four, each in turn, blow upon their trumpets and herald disasters of cosmic proportions (8:6-12). Then it is announced that the last three angels will herald three “woes” upon earth (8:13; 9:12). The fifth angel blows his trumpet, which results in further cosmic upheaval. This is the first “woe” (9:1-12). The sixth angel blows his trumpet and the second “woe” is ushered in, taking the form of further disaster and what appears to be war on a global scale (9:13-21). This second woe may also include the events in chapter 11:1-13, for only in 11:14 is it said that “The second woe is passed”. But where, what and when is the third Woe?! It could not be in the closing verses of chapter 11, which deal with the praise of God in heaven, not woe on earth. It could be the events of chapter 12, except that it does not say so, and this chapter does seem to mark a new beginning. It could also be the seven plagues in chapters 15 & 16, but once more we are not told that. Or perhaps it is chapter 18 (see verse 10).3.5 In 10:11 John is instructed to “prophesy again”, but if this is intended to be a second prophecy, as seems to be the case, the first continues on in chapter 11. Chapter 11 contains a whole array of allusions to and quotations from the OT. The Temple in this chapter (v. 1) is quite likely a symbolic reference to the church.3.6 The birth of Jesus in chapter 12 marks a new beginning, returning, as it does, to the commencement of the Christian era. The woman is not to be thought of as Mary, rather an ideal Israel or the pure people of God.3.7 “The woman” hides in the desert for 1260 days (three and a half years). The Jewish War around 66-70 AD lasted about that long, and many Christians escaped to Pella during that time. After a futile attack upon “the woman” (12:15-16), the “dragon” then goes to make war against “those who obey God’s commandments and hold to the testimony of Jesus” (12:17). This obviously refers to Christians (which further confirms that the Church is still around); perhaps it is about first century persecution of Christians, or Christians generally throughout the history of the Christian Church. 3.8 In 12:9 & 13 the devil and his angels are hurled to earth (whatever that may mean), and that presumably at the beginning of the Christian era. If Is. 14:12-15 does refer to the devil, which is far from certain, he had previously fallen to earth, though this may be a prediction of the events mentioned in Revelation 12.3.9 In Revelation 13 there are many echoes of Daniel 7 (the vision of the four beasts).3.10 Chapter 13 quite clearly flows on from the previous chapter (compare 12:13-17 with 13:1-4), so could deal with the New Testament period. Though chapter 13 is usually regarded as a prophecy of the End Times, I see nothing in it that disqualifies it from referring to the first century. It certainly fits well with the Caesar cult of that time. And if 666 (v18) does refer to Nero (see this paper 1:10) then this also fits admirably. Two beasts are mentioned in this chapter (vv. 1 & 11), and it is not completely clear which beast is represented by 666, but it is most probably the first one.3.11 The first verse of chapter 14 appears to be a change of focus (“Then I looked”), which might indicate a change of time, but might not.3.12 There seems to be no necessity to equate the 144 000 of chapter 14 with the 144 000 of chapter 7. They are described differently. They could be the same group, but they are perhaps more likely not to be.3.13 Chapter 15 focuses on “seven angels with the seven last plagues” (v.1). Whilst this could refer to the last part of a specific judgment in history (the Fall of Jerusalem, for example), it is probably more likely to refer to the End Times. The following phrase “because with them God’s wrath is completed” (v.1) would seem to confirm this.3.14 Chapter 16 tells the story of the unleashing of these seven plagues. They have a number of similarities with the plagues of chapters 8-11, but where those plagues had a major but partial effect, the devastation of the plagues in this chapter is more complete and thorough. There are also a number of echoes here of the plagues God inflicted upon Egypt, prior to the Exodus. The first plague is an outbreak of sores upon those who had the mark of the beast (v. 2 – similar to plague number six in Egypt). Secondly and thirdly the sea, then the rivers, turn to blood (vv. 3-4 – like the first Egyptian plague). Fourthly, is the increasing intensity of the heat of the sun (vv. 8-9). Fifthly, is a plague of darkness (v10-11 – like the ninth Egyptian plague. Sixthly, is the drying up of the River Euphrates, which may or may not refer to that literal river. Also here is the release of three evil spirits from the mouths of the “dragon”, the “beast” and the “false prophet”. These spirits “looked like frogs” (vv.12-14 – echoes of the second Egyptian plague). Before the seventh plague there is the gathering of “the kings of the whole world” for battle at “Armageddon”. This name presents several problems. First, different Greek manuscripts spell it differently. The alternatives are: Harmagedon, Harmaggedon, Harmageddon and Harmaggeddon. Magedon probably refers to the city of Megiddo, which is built on a plain that has long been a battlefield. However, though “Har” (the first part of the word) means “mountain”, there is no Mount Meggido. If this plain is the referred to Armageddon, it is not large enough for the “kings of the whole world” to assemble with anything like full military capacity. Perhaps the “kings of the whole world” is hyperbole, or maybe the battle is not a physical one, but a spiritual one. Or perhaps Armageddon is not intended to refer to an actual place, but just the scenes of battle generally, or the scenes of certain battles (perhaps those specifically related to the Christian faith). As far as Armageddon goes there are more questions than answers. In verse 17 the seventh angel pours out his bowl of God’s wrath and there is cosmic disturbance resulting in great destruction. It is not clear whether “the great city” (v. 19) is the same as “the great city” of chapter 11 verse 8 (presumably Jerusalem) or “Babylon the Great” (presumably Rome or Rome-like cities, countries or empires), which is also mentioned in the same verse (16:19). 3.15 Chapter 17 once more has a large scope, involving, as it does, “the great prostitute” (v. 1) who has committed adultery with “the kings of the earth” (v. 2). Identification of the various symbols in this passage is not always easy, particularly when one tries to relate them to the same symbols used elsewhere in the book. However, the prostitute is “Babylon the Great” (v. 5), presumably Rome (though some say Jerusalem, and some say ….), who has seduced the world (v. 2). The prostitute rides on the beast with seven heads and ten horns (v. 3), presumably the same as the first beast of chapter 13, represented by the number 666. This beast “was … is not” and will be (v. 8). The seven heads represent seven hills (the beast) on which the woman sits (v. 9); the city of seven hills being a common description of Rome, it presumably relates to that city or cities/nations/empires that are like it. The seven heads also represent seven kings, though this could refer to a dynasty of kings (say, the Roman Emperors), not necessarily seven in number. Yet the later verses indicate that the beast and the ten horns will hate the prostitute (v. 16). 3.16 Chapter 18 continues directly on from chapter 17, and presents the fall of “Babylon the Great”. The description of the city here sounds too major to be Jerusalem (e.g. vv. 11-17), and sounds much more like Rome, or subsequent equivalents of Rome. But even after the fall of that great city the world continues on, for her loss is mourned by many (vv. 11-20).3.17 Chapter 19 begins with a sequence of outbursts of praise from a “great multitude” (vv. 1-3 & 6-8), the 24 elders and four “living creatures” (v. 4), and “a voice” (v. 5). 3.18 From 19:11 judgment is initiated through a rider with “many crowns”, which presumably symbolise universal sovereignty. He is called: “Faithful and True” (v. 11), the “Word of God” (v. 13), and “King of Kings and Lord of Lords” (v. 16). This is obviously Jesus. He also has a name “that no one knows but himself”. This could be the sacred name, YAHWEH. This passage has a global sound about it, see “nations” (v. 15) and “the kings of the earth and their armies (v. 19), and presumably refers to the End Times. This judgment is described in terrible words, and though this description is symbolic, its graphic wording must refer to a truly awful judgment. There also seems to be something climactic about these words. Robert Mounce says “The supper of God (vv. 17-18) presents a grim contrast to the marriage feast of the Lamb” (vv. 6-8). Indeed, it does. 3.19 Chapter 20 is the most controversial chapter in this controversial book. This is the only place in the whole Bible that speaks of the Millennium as such. Briefly the four major positions are: Amillennial, Postmillennial, Premillennial (Traditional), and Premillennial (Dispensational), though there are subdivisions in all those views. Simple definitions follow: A- is that there will not be a Millennium as such, or that it is taking place now in heaven and will end when Christ returns; Post- is that Christ will return after a Millennium on earth; Pre- (Trad) is that Christ will return before the Millenium; Pre- (Dis) is that Christ will return twice, once “for the saints” before the Great Tribulation, and once “with the saints”, and will then set up the Millennium (a Kingdom on Earth for 1000 years). Of these the first three all make sense, though I regard the first (with the Millennium now in heaven) as being the one most consistent with the rest of Scripture, and therefore most likely to be correct. The last is the most popular one today, but is based on any number of questionable biblical interpretations and often an ignorance of the relevant history.3.20 Another key word (one word in Greek – a phrase in English) in chapter 20 is “came to life” (v.4) “come to life” (v.5). Whether these represent a literal or a non-literal resurrection may be argued, but they presumably mean the same thing, so you probably cannot have one literal and one non-literal.3.21 The Gog and Magog of Ezekiel 38 & 39 represent a “prince” and a place respectively. Here (vv. 7-10) they seem to represent rebellious mankind (and not necessarily any particular person or nation), gathered against God.3.22 The final verses of chapter 20 must portray the Final Judgment, when all the dead, and those still alive at that time, appear before the Throne of God. Those who have rejected Christ will face severe punishment.3.23 Chapter 21 presents a new heaven, a new earth, and a new Jerusalem (see also Is. 65:17-19, 66:22; Rom. 8:18-22; 2 Pet. 3:10-13). Whether these are “new” in the strictest sense might be debated; “new” could mean “renewed” here. Note that the new Jerusalem seems to be seen descending twice; this does not necessarily mean that it actually descends twice, whatever that descent may mean. This new Jerusalem is referred to as “the bride” of Christ. In Corinthians and Ephesians the bride of Christ is the Church (2 Cor. 11:2; Eph.5:31-32), so presumably this new Jerusalem is the Church, which would seem to be confirmed by the apostolic foundations (21:14). It is worth noting the shape and measurements of the city. It is a perfect cube, 2200 kms. long, 2200 kms. wide, 2200 kms high. It would seem that these dimensions are not meant to be taken literally, but are symbolic of perfection.3.24 Chapter 21:22-27 There is no Temple in the City, the need for it has long since past. God, Father and Son, function as the Temple of old. Those who belong to God are now in His immediate presence and do not sin, thus making the Temple unnecessary.3.25 In the first few verses of the final chapter we have several references to the early chapters of Genesis (e.g. “the tree of life” [v.2] and the cancellation of the curse [v.3]). In verses 6 and 7 there seem to be two different speakers. An angel speaks the words of verse 6, while, presumably, Jesus speaks in verse 7, though it does not actually say so. But note verses 12-13, where the speaker says the same words as verse 7, and the One in verses 12-13 is “the Alpha and Omega ….” There are some wonderful promises here. We are told that “his servants will…. see his face” (vv.3-4), and that “they (his servants) will reign for ever and ever” (v.5)! Note that the “you” in verse 16 is plural, so it does not refer to John alone. 3.26 Revelation ends with a curse upon those who add or take away from this book (and perhaps those who distort it), a prayer for the return of Christ, and a benediction, the last being rather unusual for this type of literature. SUMMARYAs you can see from this paper, I regard much of Revelation as of uncertain interpretation. I believe it to be a mistake, therefore, to base one’s beliefs primarily on it. Rather our beliefs should be based first and foremost on the remainder of the NT, and upon relevant passages in the OT. We should then use what we learn from those books to interpret Revelation. It is a major mistake to make the Book of Revelation, with or without Daniel, as the yardstick for Christian belief.I understand that someone was once asked, “What is the message of the Book of Revelation.” They answered, “Jesus wins!” If you learn nothing else from it, learn that the Lord Jesus Christ, our Saviour, wins the cosmic battle.Endnote: There are one or two places in this article where I have quoted from other people and have forgotten the source. If I have quoted from you without due acknowledgement, let me know and I will correct it.? David Malcolm Bennett (2013) ................
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