Introduction.
The book of Revelation is of great importance as it is the last book of the inspired Bible and rightfully the final book of the New Testament. If the four gospels that begin New Testament, they talk about the first coming of Jesus Christ to earth, then main theme The book of Revelation of John the Evangelist, with which the New Testament ends, is His second coming. In addition, the revelations of both testaments converge in this book, and it proclaims the last word of many prophecies that are yet to be fulfilled.
The Second Coming of Christ and the events leading up to it are presented in the book of Revelation of John more vividly and colorfully than in any other book of the Bible.
Writing time.
Most theologians claim that the revelation was written between A.D. 95 and 96. They proceed from the testimony of the early Church Fathers that the apostle John was exiled to the island of Patmos under the emperor Domitian, who died in A.D. 96.
Style.
Just as in the Old Testament books of Daniel and Ezekiel, in the book of Revelation of John the Theologian, symbols are widely used, apocalyptic pictures and visions constantly appear in it. But because the symbols and visions are subject to interpretation, many explain the truths in the book of Revelation in different ways. In most cases, however, the true meaning helps to establish a comparison with the old Old Testament prophecies. It was this that prompted many interpreters to see in the book of Revelation of John the Theologian quite realistic predictions of what should happen in the future. The book of Revelation is characterized by a reasonable vision of the future in accordance with the vision of it in other books. Holy Scripture.
Interpretation.
Because the book of Revelation of John is written in a particular manner, theologians have approached and approached this book on different principles of interpretation. Here are some of those principles.
Historical approach. Since the Middle Ages, many theologians began to consider the book of Revelation of John the Theologian as a prophecy about the history of the entire Church, from the first coming of Christ to His second coming. This approach was proposed by Luther and shared by Isaac Newton, Elliot and others in subsequent centuries. However, its vulnerability lies in the fact that very rarely even two supporters of this method interpret the same place in the book in the same way, in the sense of its correlation with some specific historical event. Every theologian certainly tried to see the fulfillment of this or that prophecy in his time.
futuristic approach. Most conservative theologians of our time share a "futuristic approach" to the book of Revelation John. They believe that chapters 4-22 are about events that will happen in the future. Moreover, chapters 4 to 18 are devoted, in their opinion, to what will happen in the last seven years before the second coming of Christ, and in particular to the terrible events of the "great tribulation" in the last three and a half years.
Those who objected to this view often argued that the book of the Revelation of John, had it been predominantly "futuristic" in character, could hardly have been understood by early Christians. Supporters of the futuristic approach, on the contrary, insist that it is precisely in the description of future events in Revelation that a source of comfort and confidence is hidden for Christians of all times, because, by the very nature of their faith, the followers of Christ look to the future, realizing that in it awaits them the last and final victory.
Purpose of writing.
The purpose of the book is to reveal the events that will take place just before the second coming of Christ, at the time of His coming, and after it. This is the focus of chapters 4-18. The second coming itself is most impressively presented in the 19th chapter of Revelation. Further, in chapter 20, the coming of the millennial kingdom of Christ on earth is described.
Finally, in chapters 21 and 22, God's eternal kingdom is revealed. Thus, a more specific goal of the book is seen in supplementing and clarifying early Old Testament prophecies (for example, in the book of the prophet Daniel), as well as the prophecies of Christ Himself, especially in His sermon on the Mount of Olives (Matt. 24-25).
Practical value.
special practical value have chapters 2 and 3, consisting of epistles to seven local churches, personifying the Church as a whole. Collected together, these purposeful and resolutely sounding messages of Christ form, as it were, the basis of the foundations of all New Testament epistles that deal with the practical life of true Christians. On the one hand, Christ encourages believers to a holy life, and on the other hand, he warns unbelievers about the coming judgment.
The book of Revelation of John the Theologian leaves no doubt that in the end the righteous God will not only put an end to human sin, but will also bring to a glorious conclusion the process of salvation of those people who trusted in Christ. A severe warning is given to those who are not prepared to meet this future. The day when all will bow before God (Phil. 2:10) will inevitably come.
"Blessed is he who reads and hears the words of this prophecy, and keeps what is written in it; for the time is near" (Rev. 1:3) - these words find an exhaustive explanation both in the light of the truths set forth in the book of Revelation, and in the call to righteousness that sounds in her.
The plan of the book of Revelation of John the Theologian:
I. Introduction: "What did you see" (chapter 1)
A. Prologue (1:1-3)
B. Greeting (1:4-8)
C. The glorified Christ in a vision on Patmos (1:9-18)
D. The command to write… (1:19-20)
II. Message to the Seven Churches: "What Is" (chapters 2-3)
A. Message to the Church at Ephesus (2:1-7)
B. Message to the Church in Smyrna (2:8-11)
C. Message to the church at Pergamum (2:12-17)
D. Message to the Church and Thyatira (2:18-29)
E. Message to the Church at Sardis (3:1-4)
E. Message to the Philadelphia Church (3:7-13)
G. Message to the Church in Laodicea (3:14-22)
III. Revelation of the Future: "What Will Be After This" (chapters 4-22)
A. The Vision of the Heavenly Throne (Chapter 4)
B. The Book of Seven Seals (Chapter 5)
C. The Opening of the Six Seals - The Beginning of God's Judgments (Chapter 6)
D. Those Saved in the Days of Great Tribulation (chapter 7)
E. The opening of the seventh seal and the appearance of seven angels with trumpets (chapters 8-9)
E. Greasy angel with an open book (chapter 10)
G. Two Witnesses (11:1-14)
3. At the sound of the seventh trumpet... (11:15-19)
I. Seven Important Actors at the End of Time (chapters 12-15)
K. The Cup of the Lord's Wrath (chapter 16)
K. The Fall of Babylon (chapters 17-18)
M. Song of praise and glory in heaven (19:1-10)
N. The Second Coming of Christ (19:11-21)
A. The Millennial Kingdom of Christ (20:1-16)
P. Judgment at the great white throne (20:11-15)
R. New heaven and new earth (21:1 - 22:6)
C. Final word from God (22:6-21)
I. Introduction: "What did you see" (chapter 1)
A. Prologue (1:1-3)
open 1:1. The opening words, The Revelation of Jesus Christ, define the theme of this entire book. Russian word"revelation" corresponds to the Greek "apocalypse" and means "revelation of the mystery." The words ... what should be soon show that it will not be about past events in their historical review, as in the four Gospels, but about the foreshadowing of the future. Greek, en takhei, translated as "soon" (compare 2:16; 22:7,12,20), has a connotation of suddenness of action and does not imply that it will necessarily happen just about. Once begun, the events of the end times will follow each other "suddenly", and in this sense - soon or "soon".
And He showed fit Greek word"esemanen", meaning "showed by means of signs and symbols", and also - "reported in words".
The angel who brought the revelation is not named, but many believe that it was the archangel Gabriel, who brought divine messages to Daniel, Mary, and Zechariah (Dan. 8:16; 9:21-22; Luke 1:26-31) . The Apostle John (just like Paul, James, Peter and Judas) calls himself a slave of Jesus Christ (compare Rom. 1:1; Phil. 1:1; Tit. 1:1; Jas. 1:1; 2 Pet. 1:1; Jude 1:1).
open 1:2. This verse must be understood in the sense that John truthfully recounted everything he saw - as the word of God as a testimony of Jesus Christ. For what he saw was a message from Jesus Christ and about Himself.
open 1:3. The short prologue ends with a promise of bliss to those who read or hear the words of this prophecy, provided that they do what is written in it. The verse hints that the reader should read this book aloud so that other people can hear it and submit to what is written in it.
The last phrase of the prologue - the time is near. By kairos ("time") is meant a period of time, more precisely, the period of the end times (Dan. 8:17; 11:35,40; 12:4,9). In the same sense is understood "time" in Rev. 11:18 and 12:12. In Rev. 12:14 this word is used in a different sense, where it means "year" (compare Dan. 7:25); the phrase "in the course of time, times and half a time" (12:14) means: "in the course of a year ("time") plus two years ("times") plus six months ("half a time")"; it is thus about the three and a half years that make up the "time of the end."
In 1:3 - the first promise of blessedness (there are seven of them in the book of Revelation: 1:3; 14:13; 16:15; 19:9; 20:6; 217,14).
The prologue deals briefly with everything that makes up the book: its theme, purpose, and those through whom this purpose is carried out - the angelic forces and the human factor. It is very important to note that the first purpose of the book was to give a practical lesson to those who read it and listen to it.
B. Greeting (1:4-8)
open 1:4-6. In the greeting - as in the greetings with which the epistles of the Apostle Paul, and even John himself in 2 John, begin, the apostle names those to whom he addresses. It was addressed to seven churches in the Roman province of Asia in Asia Minor (1:11; chapters 2 and 3).
The words grace into the world express the Christian's position before God and his inner state. "Grace" defines the relation of God to believers; "peace" speaks both of the nature of the relationship of believers with God, and of the enjoyment of their Divine peace (Phil. 4:7), which fills their hearts.
The Seven Happiness Promises in Revelation:
1. Blessed is he who reads and hears the words of this prophecy, and keeps what is written in it; for the time is at hand (1:3).
3. Behold, I come like a thief: blessed is the one who watches and keeps his clothes, so that he does not go naked, so that they do not see his shame (16:15).
4. And the angel said to me, Write: Blessed are those who are called to the marriage supper of the Lamb. And he said to me, These are the true words of God (19:9).
5. Blessed and holy is he that has part in the first resurrection: over them the second death has no power, but they will be priests of God and Christ, and will reign with Him a thousand years (20:6).
6. Behold, I come quickly: blessed is he who keeps the words of the prophecy of this book (22:7).
7. Blessed are those who keep His commandments, that they may have the right to the tree of life and enter the city through the gates (22:14).
There is, however, something unusual in this greeting, namely, that it speaks of God the Father as the One who is, and was, and is to come (compare 1:8).
The seven spirits seem to refer to the Holy Spirit (compare Isaiah 11:2-3; Rev. 4:5; 5:6); so unusually He is designated symbolically (note that the number seven is a special number in Holy Scripture; it expresses Divine fullness).
Of the Persons of the Trinity, Jesus Christ is mentioned last here, perhaps because He occupies a central position in this book. He is spoken of as the faithful Witness, that is, as the source of the proposed revelation; as the Firstborn from the dead (referring to His resurrection; compare Col. 1:18) and as the ruler of the kings of the earth (referring to His dominion over the earth after the establishment of the Millennium).
The words "firstborn from the dead", used by John in greeting, mean that Christ was the first who resurrected in a new eternal body, laying the "beginning" of future similar "resurrections" as good (Phil. 3:11; Rev. 20:5- 6) and evil ones (Rev. 20:12-13).
Christ loved us so much that He gave His life for us on the Cross, washing us from our sins with His Blood. He made the believers kings (in the sense that he made his kingdom out of them) and priests to his God and Father. This prompts John to give Him praise and glory, culminating in the word Amen.
open 1:7-8. Readers are encouraged to focus on the coming Savior. It is about His second coming - with clouds or on clouds - to earth (compare Acts 1:9-11). And then every eye will see Him, even those who pierced Him. Of course, the direct perpetrators and participants in His crucifixion will not be left on earth by that time, and they will rise only after the Millennium, but here we are not talking about them, but about the pious "remnant" of Israel; it is the people of this "remnant," as representatives of the whole people, "that will look to him whom they pierced" (Zech. 12:10). However, by those "who pierced Him", weeping "before Him" at His second coming, it is legitimate to understand not only the Jews, but precisely all the tribes of the earth, whose representatives, by their sinful life, by their rejection of the Gospel, will again crucify Christ throughout human history.
The second coming of the Lord will be visible to the whole world, i.e. the unbelievers will see Him. Unlike His first "coming" in Bethlehem and unlike the "rapture of the Church", which is likely to be hidden from the inhabitants of the earth as a whole (Rev. 1:7 and John 14:3).
I am the seven Alpha and Omega, the beginning and the end. The meaning of these words is that God is the root cause, and, therefore, the beginning of all things, and at the same time - the end, the ultimate goal of being ("alpha" is the first letter, and "omega" is the last in the Greek alphabet). Everything created by Him must strive towards Him and with His help towards perfection.
Further, Christ is spoken of as the one who is and was and is to come, as the Almighty, that is, the Almighty (compare Rev. 4:8; 11:17). In the New Testament, the corresponding Greek word "pantocrator" occurs 10 times, of which 9 - in this book (2 Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16: 7:14; 19:6.15; 21:22). In essence, this is the main revelation of the book, which is already contained here, in the verses of greeting.
C. The glorified Christ in a vision on Patmos (1:9-18)
The Apostle John received this amazing revelation on the island of Patmos, a small island in the Aegean Sea located between Asia Minor and Greece, southwest of Ephesus. According to Irenaeus, Clement of Alexandria and Eusebius, John was exiled to this island for his active pastoral work in Ephesus.
Victoria, the first commentator on the book of Revelation, wrote that John, as a prisoner on Patmos, worked in the mines there. After the death of Domitian in 96, the new emperor Nerva allowed the apostle to return to Ephesus. So, in the dark days spent by John on Fr. Patmos, God gave him that amazing revelation that is recorded in this last book of the Bible.
open 1:9-11. This part begins with the words: I, John. And this is the third reference in the first chapter to John as the person with whose hand Revelation was written, and the first place out of three (Rev. 21:2; 22:18) where he refers to himself as "I". Recall that in 2 John. 1:1 and in 3 John. 1:1 the apostle refers to himself in the third person as "old man", but in Jn. 21:24 - as about the "disciple" (also in the third person).
In the opening chapters of this book, addressed to the seven churches in Asia, the apostle presents himself as a brother who participates not only in the kingdom of Jesus Christ, but also in patient enduring sorrows for the word of God and for the testimony of Jesus Christ. John shared his suffering for serving the true God with other well-known biblical authors such as Moses, David, Isaiah, Ezekiel, Jeremiah, the apostles Peter and Paul.
The Apostle John received the Revelation on the day of the Lord (so in the Greek text); in fact, nowhere in the Bible does this expression refer to the first day of the week (Sunday). According to one interpretation, this could be any of the days of the week that John and his flock used to spend in the service of the Lord. This place is also interpreted in such a way that "the day of the Lord" must be understood in the sense in which this expression is used in both Testaments (Is. 2:12; 13:6,9; 34:8; Joel. 1:15; 2: 1:11,31; 3:14; Amos 5:18,20; Zeph. 1:7-8,14,18; 2:3; Zech. 14:1; Mal. 4:5; 1 Thess. 5:2; 2 Pet. 3:10).
That is, the phrase I was in the spirit (in a state of ecstasy; compare Rev. 4:2; 17:3) "in the day of the Lord" must be understood in the sense that with my inner "I" (and not bodily), in a vision, the apostle was transferred to the next day of the Lord, when God will pour out His judgments on the earth. For the soul-shattering events, the story of which begins in the 4th chapter of Revelation, "will flow" precisely from the judgments of God, which will take place on the day of the Lord.
It seems unlikely that everything said in the book of Revelation was communicated to John during one calendar day, that is, in 24 hours, especially in light of the fact that the apostle had to write down everything he saw and heard. Apparently, prophetically transferred to the future day of the Lord, the apostle John wrote down everything he experienced later.
A loud voice, like a trumpet, ordered John to put everything in a book and send it to the seven churches located in Asia Minor. Here - the first of the 12 commands in Revelation to the apostle to write down what he saw and heard; and each seems to correspond with the next vision (compare 1:19; 2:1,8,12,18; 3:1,7,14; 14:13; 19:9; 21:5). One vision was an exception - it was not allowed to be written down (10:4).
Each of the seven churches referred to in Revelation was an independent local church; and they are mentioned in "geographical" order (as they were arranged in the form of a crescent), starting from Ephesus on the coast and further north - Smyrna and Pergamum, and then east and south - Thyatira, Sardis, Philadelphia and Laodicea.
open 1:12-16. John stood with his back to the speaker and, hearing the voice, turned (i.e., turned around) to see the One who spoke to him, he saw seven golden candlesticks. Probably it was not an ordinary Jewish menorah, but separate lamps. They symbolically reflected the Divine nature ("God is light" - 1 John 1:5). Among them the apostle saw one like the Son of Man. We find the same expression in Dan. 7:13, used by the prophet in relation to Jesus Christ.
The attire of the One who stood in the midst of the lamps is described as priestly and royal, with a golden belt not on the hips, but on the chest, which gave special grandeur to His whole figure. The whiteness of His hair matched that of the "Ancient of Days" in Dan. 7:9, where God the Father is meant, (This whiteness is compared to the whiteness of wool and snow.) It speaks of purity and eternity inherent in both the Father and the Son. The Son's eyes sparkled like a flame of fire (compare 2:18), expressing His all-pervading power as an omnipotent and omniscient Judge.
The feet of Jesus Christ were, as it were, made of Lebanese copper, more precisely, some kind of copper alloy (halcolivan), red-hot in a furnace. Let us note in this connection that the altar (in the Temple of Jerusalem) was also "brass", the image of which was inseparable from the idea of sacrifices for sin and God's condemnation of sin.
His voice is like the noise of many waters... and His face is like the sun shining in its power. All these images again and again emphasize the greatness and glory of Christ. The mystery of the seven stars that he held in his right hand is revealed by himself in verse 20: these are the "angels of the seven churches." The fact that the Lord held them in His right hand emphasizes His sovereign power over them.
The double-edged sword (compare 2:12,16; 6:8; 19:15; 21) that came out ... from His mouth, perhaps symbolized the very revelation of God's merciless judgment that Christ intended to communicate to John; for he was no longer a Child born in the manger of Bethlehem, but a sorrowful Man with a crown of thorns. He appeared to John as the Lord in the fullness of His glory.
open 1:17-18. And when I saw Him, I fell at His feet as if dead, John writes further. The same thing happened to Saul when he saw Christ in His glory (Acts 9:4). Once upon a time, the young John "fell" his head to the chest of Jesus (John 13:25), but now the apostle John probably did not even think about the former human closeness that connected him with the One who appeared to him in glory.
Christ, however, encouraged the aged apostle, laying His right hand on him and saying to him: Do not be afraid. Then He told John that He is eternal (I am the first and the last; compare Rev. 1:8; 2:8; 21:6; behold, he lives forever and ever). Further, He confirmed to the apostle that he has the keys of hell and death, that is, power over death and the place where it reigns (compare John 5:21-26; 1 Cor. 15:54-57; Heb. 2: 14; Rev. 20:12-14).
Man cannot help bowing in reverence and humility before the glorified Christ, but His faithful followers, such as John, can be sure that they are accepted by the Son of God. Their death and resurrection is in His hands.
Striking, of course, is the dissimilarity between the Christ described in glory in the book of Revelation and the Christ who appears before us in the pages of the four Gospels (Phil. 2:6-8); the exception is the description of His transfiguration (Matt. 17:2; Mark 9:2).
D. The command to write… (1:19-20)
open 1:19-20. After John had received the "revelation" of Christ in glory, he was again commanded to write:
a) about what he has already seen;
b) about what is revealed to him in the present (what is) and
c) about what will happen in the future (what will happen after this).
This appears to be the blueprint (or blueprint) of Revelation, as they were "made up" by God Himself. First the apostle was to record what he saw and felt at the beginning of the revelation (chapter 1); then the messages of Christ to the seven churches (chapters 2 and 3). And, finally, the main thing that, in fact, made the book prophetic: he had to record the events that preceded the second coming of Christ, determined its culmination and followed it (chapters 4-22).
The "chronological" division of the book of Revelation far surpasses in its Divine plan many of its arbitrary divisions, on the basis of which interpreters often seize on random phrases and turns of speech, "fitting" the book to their own pre-compiled interpretation schemes - for the sake of one or another particular provisions.
The division proposed to John from above is in perfect agreement with the concept that most of Revelation (starting with chapter 4) corresponds to a description of real events that will take place in the future, and not those that took place in the past, or a description of some spiritual processes and the presentation of certain principles, clothed in symbols.
It is important to note that consistently and logically Rev. 4-22 can only be interpreted in terms of future events. And those theologians who adhere to an allegorical approach to a book rarely agree among themselves on the interpretation of the same passage. This applies equally to the supporters of the allegorical and historical methods of interpretation.
In Revelation, the vision in symbolic expression often occurs first, but then the explanation of the symbols follows. So, for example, at first seven lamps and seven stars were shown to John, but after that the meaning of these symbols was explained to him: seven lamps are seven churches, and seven stars are seven Angels or messengers to these churches. (In ancient times, these "angels" were often understood as disembodied guardian angels; a later interpretation seems to be preferable, according to which we are talking about bishops of churches. In the pages of Revelation, Christian shepherds appear thus always in the hand of God.)
So, this book is not a hopeless hodgepodge of incomprehensible symbols and inexplicable phrases, but a thoughtful record of what John was given to see and hear - often accompanied by explanations of the spiritual and practical meaning of the revelations he received.
It seems that God intended the Apocalypse for thoughtful students to comprehend all of His word, provided that this book is compared with others in which symbolism is also widely used, for example, with the books of Daniel and Ezekiel. Just like the meaning of the book of the prophet Daniel, the meaning of Revelation will increasingly "clear up" as human history progresses.
In terms of the truths set forth in it and their application to practical life, the book of Revelation is timeless, but despite this (and perhaps because of this) it is a source of comfort for those who, realizing that before the second coming of Christ there is less and less time, seek His guidance every day of their lives.
The Revelations of Saint John is the last book of the New Testament and the Bible. The uniqueness of the revelation lies in the fact that it is the only book about the apocalypse that has entered the canon of the New Testament.
Revelation written by John the Evangelist contains 22 chapters, each of which can be read online or by purchasing the New Testament. In addition, they release videos in which they talk about the revelations of John the Theologian and interpretations of them.
The main features of the revelation of John the Theologian
Revelation lists a number of catastrophes that will manifest themselves before the Second Coming, which is why the book entered the section of the apocalyptic. You can read it on any Internet resource of the relevant subject.
The time of entry of the revelation of John the Theologian into the canon of the New Testament
For the first time, the work of John the Theologian is mentioned at the beginning of the 2nd century, in the works of such famous people like Tertullian, Irenaeus, Eusebius, Clement of Alexandria. But for a long time after its appearance, the text about the apocalypse was not canonized.
Only in 383 did the revelation of John the Theologian enter the New Testament canon., the Hippo Cathedral and directly Athanasius the Great contributed to this. This decision was finally made and approved in 419 by the Council of Carthage.
But such a decision also had ardent opponents in the person of Cyril of Jerusalem and St. Gregory the Theologian.
According to some data, to date, there are about 300 manuscripts of the Apocalypse, but not all of them contain the full version of the revelation. Today read full versions revelations, everyone is allowed, the holy fathers of the churches even recommend getting acquainted and understanding the whole essence of the interpretation.
Interpretation of the Apocalypse of John the Theologian
In his revelation, John the Theologian describes to people the visions that came to him from God, during these visions he sees the following events:
- the appearance of the Antichrist in the world;
- the second coming of Jesus to earth;
- Apocalypse;
- Terrible Judgment.
The revelation ends with the information that God will win unquestioning victory over.
The visions set forth by John the Theologian on paper have been tried to be interpreted many times, but the most popular to this day are the interpretations of the holy fathers.
The first vision describes a human son, who holds seven stars in his hands and is located in the center of the seven lamps.
According to the interpretations of the holy fathers, it can be assumed that the son of man is Jesus, because he is also the son of Mary, who was a man. Jesus, like God, contains everything that exists.
The location of the Son of God in the middle of the seven lampstands indicates that the interpretation is given to seven churches. It was this number of churches that stood at the head of the entire religion during the life of John the Theologian.
The human son was wearing a tuck and a golden belt. The first element of clothing indicates high priestly dignity, and the second element of clothing indicates royal dignity.
The presence of seven stars in Jesus' hands indicates seven bishops. That is, the human son closely monitors and directs the actions of the bishops.
In the process of vision, the human son ordered John the Theologian to write down all further visions.
Second vision
John ascends to the throne of God and sees his face. The throne is surrounded by 24 elders and 4 representatives of the animal world.
The interpretation is that examining the face of God, John noticed a radiance emanating from him:
- green - as a sign of life;
- yellow-red as a sign of holiness and punishment for sinners.
Thanks to this combination of colors, John realized that this was a prediction of the Last Judgment, which would destroy and renew the earth.
The 24 elders who surrounded God are people who pleased him with their deeds.
The animals near the throne are the elements that the Lord controls:
- Earth;
- heaven;
- sea;
- hell.
Third and fourth vision
John the Evangelist observed how seven seals are broken from a book held in God's hands.
The book presented in the vision indicates the wisdom of God, and the seals present on it will mark the fact that a person cannot understand all the plans of the Lord.
Only Jesus could break the seals from the book who knows what self-sacrifice is and gave his life for other people.
In the fourth vision, the gaze of John the Theologian sees seven angels holding trumpets in their hands.
After the seven seals are broken by Jesus, there will be complete silence in heaven, which indicates the calm before the storm. After that, seven angels will appear, who, playing their trumpets, will unleash seven great troubles on the representatives of mankind.
Fifth vision
In the course of his vision, John sees like a red serpent treads on the heels of his wife, clothed in the sun. War between Michael and the red serpent.
According to the interpretation of the holy fathers, a wife is Holy Mother of God, however, a number of interpreters claim that this is a church.
The moon is placed under the woman's feet - this is a sign of constancy. There is a wreath with twelve stars on the woman’s head - this indicates that she was originally created from the 12 tribes of Israel, and after that she was led.
The red serpent is the image of the Devil, which by its appearance symbolizes anger directed towards those created by God.
The purpose of the snake is to take away the child, which is soon to be born to a woman. But as a result, the child goes to God, and the woman flees into the desert.
After this, a battle takes place between Michael and the Devil, according to the interpretation of the holy fathers - this symbolizes the war between Christianity and paganism. As a result of the battle, the serpent was defeated, but did not die.
Sixth Vision
The appearance of an unknown beast from the depths of the sea is observed which has seven heads and ten horns.
The beast that emerged from the depths of the sea is the Antichrist. But, despite the fact that he has the features of the beast, he is a man. Therefore, those people who believe that the Antichrist and the Devil are one and the same make a huge mistake.
The fact that the Antichrist has 7 heads indicates that he is acting under the leadership of the Devil. Such cooperation will lead to the fact that the Antichrist will reign on earth and will rule for 42 months.
Everyone who denies the Lord and worships the Antichrist will be branded, the number "666" will appear on his forehead or right hand.
Seventh Vision
The following vision points to the appearance of angels.
In this vision, Mount Sinai appears to the gaze of John the Theologian, on top of which stands a lamb, surrounded by 144 thousand people, God's chosen ones from all kinds of nations.
Looking up, John sees three angels:
- The first tells people the "eternal gospel."
- The second - predicts the fall of Babylon.
- The third promises unheard-of torment to those who betrayed God in the name of Antichrist.
Angels will mark the beginning of the harvest. Jesus throws the sickle on the ground and the harvest begins. At this stage, the harvest refers to the apocalypse.
One of the angels is reaping grapes, these berries mean all the people who provided Negative influence on the state of the church.
Eighth and ninth visions
The eighth vision describes the seven bowls of wrath..
In this vision, John sees a sea of glass mixed with particles of fire. This sea refers to those people who were saved after the end of the world.
After that, the Theologian sees how the heavenly gates open and seven angels in snow-white clothes come out of there, they receive from four animals 7 golden bowls filled with the wrath of the Lord. By the decree of the Lord, the angels must, before the Last Judgment, pour out all the cups on the living and the dead.
In the ninth vision, John describes the common Sunday, which ends with the Last Judgment.
Tenth vision
John sees the new Jerusalem, which was built after the final victory over the Devil. In the new world, the sea will be absent, as it symbolizes impermanence. In the new world, a person will forget about what they are, grief, illness, tears.
But only those who resist the Devil and do not bow to him will become part of the new world. If people do not restrain themselves, then they will be condemned to eternal torment.
Apocalypse of Saint John, this is the book that makes people go to church more often and really give their all to the service of the Lord, because no one knows when the day of judgment will come or the antichrist will come into the world.
Having become acquainted with the revelation of John the Theologian, you can get basic knowledge about the development and emergence of the Church, as well as get a number of tips on how to live correctly, most importantly, understand what John the Theologian wanted to present.
Revelation is the most mysterious Bible book. It completes the New Testament and all the Holy Scriptures of the Christians. It is also called the Apocalypse, the Book of Revelation of Jesus Christ (the source of predictions), the Apocalypse of John. The Apostle John was shown visions of the future, which he had to describe. The Apocalypse predicts the future and speaks of the end of the world.
History of Revelation
The author of the Revelation is John - one of the 12 close disciples of Jesus Christ. At the time of writing, as the text testifies, he was in exile to Fr. Patmos. By that time, the remaining 11 apostles had already been martyred (John was the only one who escaped this fate). Most researchers believe that the book was created at the end of the 1st century. - between 81 and 96 AD. John wrote several other works included in the Bible: one gospel and three epistles.
According to legend, the apostle did not eat for 20 days, after which he received a revelation from God. The angel explained what he saw. The apostle dictated the text to his disciple, Prochorus. The canonicity of the Apocalypse has been questioned for some time. The style is quite different from other books attributed to John. Some scholars attribute this to the extraordinary circumstances in which Revelation was written. In the 5th century disputes ceased, and it entered the canon.
The only biblical book that is practically not read during divine services in the Orthodox Church. The exception is Lenten. Catholics use Revelation at Mass after Easter and at the Liturgy of the Hours.
Structure of the Apocalypse
Many Christians find the closing chapters of the Bible to be the hardest to understand. When reading, one must take into account the symbolic language of visions. The images that the author uses are taken from the prophets of the Old Testament, so he maintains a connection between the sacred books. Revelation tells believers about invisible spiritual battles between Good and Evil:
- After a short introduction and greeting, the author describes Jesus Christ in divine glory. Then follow the messages to the seven churches (these are really existing Christian communities).
- According to John, he was caught up (transferred, lifted up) to heaven - the place where God dwells. Chapters 4 through 5 describe the worship of the Lamb.
- The story of the breaking of the seven seals (6:1 - 8:1).
- Seven trumpets foreshadowing Judgment (8:2 - 11:9).
- The description of symbolic visions takes almost 3 chapters (12:1 - 15:8).
- Last Judgment (17:1 to 22:5) and Conclusion (22:6 - 21).
The volume of the book is small, only 22 chapters. Today, various options are available on the Internet - both in the original language (Greek) and translations (Church Slavonic, Synodal, modern Russian). There are a lot of parallel places in the Apocalypse - references to other books of Holy Scripture (Psalter, Daniel, Isaiah, Ezekiel, New Testament Epistles).
Revelation Describes important events predicted in other canonical books. They themselves became objects of study by theologians:
- Second Coming of Jesus Christ.
- The birth, activity and destruction of the Antichrist.
- The rapture of the righteous to heaven.
- Millennial Reign of the Believers.
- Last Judgment, New Jerusalem.
Many events are predicted in the Old Testament. For example, the prophets Isaiah, Habakkuk, Zephanius wrote about the future life in Heaven. Jeremiah spoke of the destruction of the Antichrist.
Symbolic language of narration
No bible book should not be taken literally, especially Revelation. Its language is deeply symbolic. Wrong interpretation leads to deep delusions. For example, Orthodox theologians reject the doctrine of chiliasm, the thousand-year reign of Christ on earth. Chiliasm is common among Pentecostals, Baptists, Messianic Jews, Adventists.
The non-linearity of the narrative creates a particular difficulty for perception. The author was taken to heaven. But time does not exist there, the laws of physics do not apply, it is perfect world. Past, present and future can be observed simultaneously. Apparently, this causes chronological order of events as told by John missing. For example, the angelic battle and the overthrow of the devil happened before the creation of the world. According to the apostle, this happened after the resurrection of Christ.
How to understand scripture
Scripture Study best done under the guidance of a clergyman. Today there are special courses in many parishes. Independent research is more difficult: there is no one to ask questions that arise. In this case, explanations of theologians will help. Interpretations of the Apocalypse of John The theologian was written by the fathers of the Christian Church:
- Andrew of Caesarea;
- John Chrysostom;
- John of Kronstadt.
It takes a lot of time to study the Revelation of John the Theologian. Listening to online interpretation is allowed by the Church, the main thing is that its author adheres to the Orthodox dogma. This will allow you to assimilate knowledge anywhere, for example, on the way to work.
The works of modern theologians are also popular. Commentary on the Revelation of John The theologian Daniil Sysoev, for example, can be downloaded for free on his official website. The works of the priest began to arouse increased interest after he was shot in the church of the Apostle Thomas (Moscow). The murder is still unsolved, but it is believed to have been caused missionary activity deceased.
Believers also show interest in the interpretation that was written Archpriest Oleg Stenyaev. This is a famous missionary, radio host "Radonezh". Initially, the priest did not plan a deep theological analysis, he simply conducted a series of enlightening conversations for believers. The parishioners made notes, which began to disperse "from hand to hand." Then Oleg Viktorovich was asked to publish a separate book. The accessibility of the presentation makes it especially attractive to the modern reader.
Vision of Christ, seven seals
Seven is a symbolic number often found in the Bible. It denotes the fullness of the authority of Jesus Christ as God and head of the Universal Church. The seven churches mentioned in the Apocalypse are real communities. But warnings to them can be considered relevant today. The removal of the seven seals from the Book means the beginning of the war between Good and Evil. Only Christ is worthy to do this - He fully knew what sacrifice is, giving His life for the sins of all mankind.
Angel Trumpets
After Christ opens the book, Angels appear with trumpets in their hands. But before they start trumpeting, there is a lull. Only then do God's messengers announce in turn the beginning of the trials. Calamities are sent to the earth because people fell into sin, departed from God. Christians who remain faithful to the Lord will receive a seal on their foreheads, saving them from the fate of the wicked.
seven signs
The population of the earth appears to the seer as two opposing camps. Supporters of good are members of the Church of Christ, minions of evil are under the leadership of the Antichrist. The frightening beast is described at the beginning of chapter 13: with seven heads and ten horns. According to the interpretation of the Orthodox Fathers, it symbolizes secular power. Some researchers identify it with Roman Empire.
Another beast that will come out of the sea is the image of a corrupted church top. The devil is also shown in the form of a dragon, who deliberately does evil, trying to destroy the Church. The two witnesses are preachers of the gospel. Some see them as the prophets Enoch and Elijah, who were taken alive into heaven. According to some theologians, the saints will still come to earth and be killed for their faith.
Final chapters
The war between Good and Evil will end with the defeat of the devil. The martyrs have already won a spiritual victory, now they reign physically. The God-fighting forces perish during the second coming of Christ. The serpent (the image of the devil) receives eternal condemnation. There comes a general resurrection, followed by the Last Judgment. Not only people will come to it, but also fallen angels. The book ends with a description of the blissful life of the righteous in the new world - after all, the old one will be destroyed.
Although the Apocalypse remains the most mysterious book, it is not difficult to understand the main ideas contained in it. The culprit of human troubles is the devil, who uses lies, pride, passions and doubts against the righteous. However, he is unable to defeat those in whom faith is strong enough. To get spiritual benefit, do not get too carried away and try to understand every detail. Then even the sophisticated reader will get confused and start to become discouraged. Reading the Bible should bring comfort. In essence, the Revelation of John is a hopeful book that tells of the final victory of the Lamb (Christ the Savior).
It is no coincidence that the date of the end of earthly history is hidden from people. If it were known, many would begin to live carelessly, postponing repentance until the last moment. But for everyone there will be a personal end of the world - physical death. The Holy Fathers recommend thinking about how a personal meeting with the Savior will go, and not trying to unravel what the Lord has hidden until the time. Since He considered it necessary to keep something a secret, it means that this is not of decisive importance for the salvation of the soul. And this is the purpose of the Christian life.
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Foreword
The Apocalypse is the most mysterious book in the New Testament and the only prophetic book that speaks of the future. Many generations of believing Christians, philosophers, mystics have tried to unravel the mysteries of the Apocalypse and understand the prophecy that awaits us. The Apocalypse - its symbols, quotes, enigmatic statements, images had a huge impact on the development of the entire world culture. But, unfortunately, the true meaning of symbols and phenomena is available only to those who were able to "tune in to the wave" of the one who wrote this prophetic book - the apostle and evangelist John the Theologian. The holy men penetrated into the mysteries of the Apocalypse and in very accessible words explained what a common person in their daily rhythm of life they are not able to understand ... A fascinating reading that opens the veil of the future and reveals Divine secrets, Interpretation of the Apocalypse will introduce the reader to the most mysterious book of the New Testament, introduce him to a world that is accessible only to holy ascetics.
We live in a difficult historical time, in such times it is common for people to worry about the future, and humanity is carefully peering into this heavenly book, into this “mystical mirror of human destinies”, trying to unravel the mysteries of their own destinies - in the dramatic periods that our age is so rich in, the apocalyptic sense of life and history is aggravated.
The book presents the most clear, deep and authoritative interpretations that will be of interest to the modern reader:
Archbishop Andrew of Caesarea. Commentary on the Apocalypse of St. John the Theologian;
Explanatory Bible, ed. prof. A. Lopukhin. Interpretation on the book of the Apocalypse;
Metropolitan Veniamin (Fedchenkov). About the end of the world;
Archbishop Averky Taushev. Apocalypse or Revelation of St. John the Theologian.
Apocalypse and its interpreters 1
From the preface of Iv. Yuvachev to the publication: St. Andrew of Caesarea "Interpretation of the Apocalypse". 1909
Christians of the first centuries expected the fulfillment of everything that was destined from above, just about, not today or tomorrow.
But since then the second thousand years have ended, and we all cannot say at what stage, at what period is the struggle of Christ with the devil, the struggle of bright angels with dark forces.
I
There are as many mysteries in the Apocalypse of John as there are words. But even this would be too little to say about the merit of the book. Any praise will be lower.
Blessed Jerome
On the bright blue waters of the ancient sea, under the azure dome of the southern sky, among the many islands of various sizes, two mountains stand out, connected by a narrow isthmus. Tightened with a light purple cover, from a distance they seem to be emerging from the bowels of the sea. Something airy, fabulous is felt in the vision of these rocky mountains against a transparent background of sky and water.
This sea is called the Aegean, and the island is called Patmos.
Famous place in the world! It was here that before the eyes of John, the writer of the Apocalypse, pictures of the peaceful life of the coming times flashed by. On this island, lying between two parts of the Old World - Europe, Asia and Africa - the Revealed History of the Christian Church was written.
On quiet, cloudless days, the magical view of the southern sky with a bewitching gentle light of the moon, with stars sparkling like precious stones, opened up here more than once before John. In these moments of sublime contemplation, he was carried away in spirit to the heavenly heights, and there, in the host of angels, among the host of heaven, the secrets of the Kingdom of God were revealed to him (Matthew 13:11).
But in the midst of such a captivating setting, what a contrast were the prophetic visions of a continuous series of terrible punishments!
However, the apostle-prophet did not write everything down and told the world: he hid from us what the seven thunders spoke to him with their voices (Rev. 10:4) ... And what he entered into the book is an important prophecy about peoples and tribes and about the kings of many (Revelation 10:11).
Here is a book that can at the same time rip out a river of tears from the eyes, fill the heart with mystical horror, and can elevate a person's thought to the throne of God, rapture him to the third heaven. Scary book, but at the same time, and attractive! As they begin to delve deeper into the Divine words of the Apocalypse, the mysterious veil of the world opens slightly, something appears in the distance, beckons to itself, and suddenly such a picture opens up that people fall face down on the ground from fear and lie in a stupor (Dan 10: 7–19).
Where did such a book come from?
From God Himself.
He gave it to Jesus Christ, and Christ sent it through His angel to John to show His servants what was to come shortly.
When did the Lord choose John to write the Apocalypse? Who is he?
All ancient church tradition testifies that it was the most beloved disciple of Jesus Christ, the apostle and evangelist John the Theologian. For example, in the “Dialogue” of St. Justin the Philosopher with Tryphon, there is such a positive testimony: “Someone named John, one of the apostles of Jesus Christ, in the Revelation that was to him, predicted that those who believe in our Jesus Christ will live in Jerusalem for 1000 years, and after this will be a general resurrection and judgment.” Saint Irenaeus of Smyrna also calls the writer of the Apocalypse a disciple of Jesus Christ. This is also evidenced by Theophilus of Antioch, Polycrates of Ephesus, Clement of Alexandria, Gregory the Theologian, Cyril of Jerusalem and others. St. Andrew of Caesarea in the preface to his "Interpretation of the Apocalypse" also refers to Papias of Jerusalem (about 160), Methodius and Hippolytus (235) of Rome.
In the History of the Church by Eusebius, some persons are indicated (for example, presbyter Caius and Dionysius of Alexandria) who allowed themselves to doubt the identity of the writer of the Apocalypse and John the Theologian, but their doubt is drowned in a whole series of positive testimonies of the ancient fathers of the Church.
In our time of skepticism and reassessment of all values, voices have been heard among Western theologians denying the tradition of the Church, but it is enough to compare those verses of the Apocalypse and the fourth Gospel, where Jesus Christ is called the Lamb and the Word of God, to make sure that the author of these books is one and the same person. , Holy Apostle John the Theologian.
The Apocalypse is replete with Hebraisms and bears resemblance to the Old Testament prophetic books. So it should be! Because the Apocalypse, like other canonical books, is the creation of one and the same Holy Spirit. The Writer of Revelation can say to all doubters: We are from God: he who knows God listens to us; whoever is not from God does not listen to us... If anyone considers himself a prophet or spiritual, let him understand that I am writing to you(1 John 4:6; 1 Cor 14:37).
St. John indicates that he received the Revelation on the island of Patmos on Sunday. But what year? This is again a contentious issue for modern theologians. Their main disagreement lies in the fact that some of the writing of the Apocalypse is attributed to the time before the destruction of Jerusalem, while others prove that the Apocalypse was written after the destruction of Jerusalem. The decisive voice in this matter should again be the most ancient testimony of St. Irenaeus, who writes: "Revelation was not long before our time, but almost in our century, at the end of the reign of Domitian." If so, then the writing of the Apocalypse can be attributed to the end of the 1st century. Some researchers set the date: 95 AD.
II
In this book, which is called the Apocalypse, much is said in secret to give an exercise to the mind of the reader, and there is little in it that, by its clarity, makes it possible to bring the rest to understanding.
Blessed Augustine
Prophecy can only be explained when it is fulfilled.
At present, there are many Orthodox interpreters of the Apocalypse who believe that most of the prophetic pictures have not yet been fulfilled, since they refer to the very end times (Dan 8:17, 26; 12:9). Moreover, in the early days of Christianity it was difficult to say anything definite about the mysterious instructions of Revelation. However, the era of persecution and the final triumph of Christianity under Constantine the Great in a small way paint us the whole further fate Christianity until the final victory of Christ, until the opening of His great Kingdom. Therefore, some researchers of the Apocalypse date his paintings to the historical events of the first four centuries of Christianity. But even the ancient interpreters (Hippolytus, Irenaeus, Andrew of Caesarea) understood that it was impossible to limit the world book to three or four centuries.
Perhaps there are no two interpreters who would understand the apocalyptic foreshadowings of the coming events of the world or the Church in exactly the same way, nevertheless, the interpreters may be relatively right. The law of water crystallization is the same always and everywhere, but how diversely it manifests itself on earth! Take a look at a graceful snowflake, a shapeless piece of ice, or amazing patterns on window panes from frost. It would seem with outside what a variety! In fact, we see the manifestation of one and the same law, one and the same "thought of God." In the same way, the prophetic writings are the predestination of God Himself, to which life responds with a series of events of the same nature, only on a different scale. Before two or three witnesses, every word is verified (Mt 18:16). Repeat two or three times historical events ascending from strength to strength (Ps 83:8).
However, the opposite phenomenon has also been noticed: the same event is also described in the sacred books two or three times. Therefore, we will not neglect any interpretation, no matter how strange and inapplicable it may seem at first glance. “Without denying the work of predecessors,” writes Qliphoth, “every researcher of the Apocalypse should strive to contribute his own contribution to understanding.”
In Russian, there is an excellent experience of interpreting the Apocalypse by Archpriest Nikolai Orlov, edited by prof. A. Lopukhin. It contains everything essential that theological science has given us, and the inspired interpretations of the ancient fathers of the Church are also indicated. But the most popular is the Commentary on the Apocalypse by St. Andrew, Archbishop of Caesarea. But at the time when he wrote it, the world had not yet experienced the Crusades, nor the development of the secular power of the popes, nor the Renaissance, nor the time of great discoveries and inventions, nor the Reformation, nor the religious wars, nor the French Revolution, nor modern atheism. , and therefore Saint Andrew had to confine himself in many places in the interpretation of the Apocalypse to edifying and instructive comments or interpretations of real symbols in a spiritual sense 2
Of modern interpretations, it is impossible to ignore the "Apocalypse or Revelation of St. John the Theologian" by Archbishop Averky (Taushev).
Usually the book of Revelation of St. John the Theologian is divided into the introduction (1:1-8), the first part (1:9-3:22), the second part (4-22:5) and the conclusion (22:6-21).
As for the second part (from the fourth to the twenty-second chapter), it is divided differently according to the method of interpretation.
Saint Andrew of Caesarea divides his entire interpretation of the Apocalypse into 24 sections, and each section into 3 articles.
III
The Apocalypse is a wonderful book; it is a treasure given by God.
Lutard
It is noted that the Apocalypse is not included in the circle of liturgical books. Others conclude from this that the clergy are strenuously eliminating this book.
“Accept,” says one of our contemporary “God-seekers,” “Apocalypse, and I will immediately move on to Orthodox Church, but you will never do it, because he convicts you ...
And we must admit that the Revelation of John the Theologian is under the protection of some clergymen. Some repeat the ancient saying that we can hardly make out the letters of the apocalyptic alphabet; others are afraid of a misinterpretation of incomprehensible pictures and images of the holy book, others do not allow making determinations of times from the Apocalypse. There are also those who generally do not allow anything mysterious, nothing mystical in the Christian religion. All these cautious views, perhaps appropriate in ancient times, are now gradually dissipating. The common people themselves, while reading the Bible, involuntarily dwell longer on the pages of the Apocalypse. Some priests testify that people quite often turn to them for clarification of incomprehensible places in the Revelation of John the Theologian.
How can one explain such special attention of Christians to the final book of the entire Bible - the Apocalypse? Are we really experiencing end times appointed by the Almighty? Or do we notice that much of what is indicated in Revelation allegorically, allegorically, has already been fulfilled or is being fulfilled?
Revelation of John the Evangelist 3
Bible. Synodal translation. M., Russian Bible Society, 2013(Apocalypse)
Chapter 1
The revelation of Jesus Christ that God gave Him to show His servants what must soon take place. And He showed it by sending it through His Angel to His servant John,
Who bore witness to the word of God and the testimony of Jesus Christ, and what he saw.
Blessed is he who reads and hears the words of this prophecy, and keeps what is written in it; for the time is at hand.
John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne,
And from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. Him who loved us and washed us from our sins with His blood
And to Him who has made us kings and priests to His God and Father, glory and dominion forever and ever! Amen.
Behold, he cometh with clouds, and every eye shall see him, even those that pierced him; and all the families of the earth will mourn before him. Hey, amen.
I am Alpha and Omega, the beginning and the end, says the Lord, who is and was and is to come, the Almighty.
I John, your brother and partner in tribulation and in the kingdom and patience of Jesus Christ, was on the island called Patmos, for the word of God and for the testimony of Jesus Christ.
A. Durer. Seven lamps. Vision of St. John
I was in the spirit on Sunday, and heard behind me a loud voice, like a trumpet, which said: I am Alpha and Omega, the first and the last;
Write what you see in a book and send it to the churches in Asia: to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And, in the midst of the seven lampstands, like the Son of Man, clothed in a robe and girded around his chest with a golden sash.
His head and hair are white, like a white wave, like snow; and His eyes are like a flame of fire;
And His feet are like chalcoleban, like fiery furnaces, and His voice is like the noise of many waters.
He held in His right hand seven stars, and out of His mouth came out a sword sharp on both sides; and His face is like the sun shining in its power.
And when I saw Him, I fell at His feet as if dead. And He laid His right hand on me and said to me, Fear not; I am the first and the last
And Alive; and was dead, and behold, alive forever and ever, amen; and I have the keys of hell and death.
So write down what you have seen, and what is, and what will be after this.
This is the mystery of the seven stars that you saw in My right hand, and of the seven golden candlesticks: the seven stars are the angels of the seven churches; and the seven lampstands which you saw are the seven churches.
Chapter 2
Write to the angel of the church in Ephesus: Thus says He who holds the seven stars in His right hand, walking in the midst of the seven golden candlesticks:
I know your deeds, and your work, and your patience, and that you cannot bear the perverse, and I tried those who call themselves apostles, but they are not, and found that they are liars.
You endured a lot and have patience, and for My name you labored, and did not faint.
But I have against you that you left your first love.
So remember where you fell from, and repent, and do the former works; but if not, I will quickly come to you, and I will remove your candlestick from its place, unless you repent.
However, it is good in you that you hate the deeds of the Nicolaitans, which I also hate.
He who has an ear, let him hear what the Spirit says to the churches: To him who overcomes I will give to eat from the tree of life, which is in the midst of the paradise of God.
And write to the Angel of the Church of Smyrna: thus says the First and Last, who was dead, and lo, he is alive:
I know your deeds, and sorrow, and poverty (however, you are rich), and slander from those who say about themselves that they are Jews, but they are not like that, but are a bunch of satanic.
Do not be afraid of anything that you will have to endure. Behold, the devil will cast from among you into prison to tempt you, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life.
He who has an ear (to hear), let him hear what the Spirit says to the churches: He who overcomes will not suffer harm from the second death.
And write to the Angel of the Church of Pergamon: thus says the sword sharp on both sides:
I know your deeds, and that you live where the throne of Satan is, and that you keep My name, and did not renounce My faith even in those days in which you, where Satan lives, my faithful witness Antipas was killed.
But I have a little against you, because you have there the teachings of Balaam, who taught Balak to lead the children of Israel into temptation, so that they eat idolater and commit adultery.
So you have those who adhere to the doctrine of the Nicolaitans, which I hate.
Repent; but if not, I will quickly come to you and fight with them with the sword of my mouth.
He who has an ear (to hear), let him hear what the Spirit says to the churches: To him who overcomes I will give to eat the hidden manna, and I will give him a white stone and a new name written on the stone, which no one knows except the one who receives.
And write to the Angel of the Church of Thyatira: thus says the Son of God, whose eyes are like a flame of fire, and whose feet are like chalcoleban:
I know your deeds, and love, and service, and faith, and your patience, and that your last deeds are greater than the first.
But I have little against you, because you allow the wife of Jezebel, who calls herself a prophetess, to teach and mislead My servants, to commit adultery and eat things sacrificed to idols.
I gave her time to repent of her fornication, but she did not repent.
Behold, I am throwing her into a bed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.
And I will strike her children with death, and all the churches will understand that I am the one who searches hearts and inwards; and I will render to each of you according to your deeds.
But to you and to others who are in Thyatira, who do not adhere to this teaching and who do not know the so-called depths of Satan, I say that I will not place any other burden on you;
Just keep what you have until I come.
Whoever overcomes and keeps my works to the end, to him I will give power over the Gentiles,
And he will rule them with a rod of iron; like earthenware they will be broken, just as I have received authority from my Father.
And I will give him the morning star.
He who has an ear (to hear), let him hear what the Spirit says to the churches.
Chapter 3
And write to the angel of the church in Sardis: Thus says He who has the seven spirits of God and the seven stars: I know your deeds; you carry a name like you're alive, but you're dead.
Watch and affirm everything close to death; for I do not find that your works are perfect before my God.
Remember what you received and heard, and keep and repent. But if you do not watch, then I will come upon you like a thief, and you will not know at what hour I will come upon you.
However, you have a few people in Sardis who have not defiled their garments, and will walk with Me in white garments, for they are worthy.
He who overcomes will be clothed in white robes; and I will not blot out his name from the book of life, and I will confess his name before my Father and before his angels.
And write to the Angel of the Church of Philadelphia: thus says the Holy One, the True One, who has the key of David, who opens and no one will close; he closes and no one will open:
I know your business; Behold, I have opened a door for you, and no one can close it; you have not much strength, and you have kept my word, and have not denied my name.
Behold, I will make that of the assembly of Satan, of those who say they are Jews, but are not such, but lie, - behold, I will make them come and bow down before your feet, and know that I have loved you.
And as you have kept the word of my patience, so I will keep you from the hour of temptation, which will come to the whole world to test those who live on earth.
Behold, I am coming soon; keep what you have, lest anyone take your crown.
He who overcomes I will make a pillar in the temple of my God, and he will not go out any more; and I will write on it the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my new name.
He who has an ear, let him hear what the Spirit says to the churches.
And write to the Angel of the Church of Laodicea: thus says the Amen, the faithful and true witness, the beginning of God's creation:
I know your business; you are neither cold nor hot; oh, if you were cold, or hot!
