Revelation Study Notes

1:1 Revelation, which means "unveiling," translates the Greek word apokalypsis. The book of Revelation is apocalyptic literature, like Daniel in the OT. The revelation of Jesus Christ could mean the unveiling about Jesus, the unveiling by Him, or both. His servants refers to all Christians.

1:2 Standing true to the word of God and to the testimony of Jesus Christ caused John to be exiled to the island of Patmos (v. 9). Christians have been persecuted throughout church history for their fidelity to Christ. Only by failing to stand do we escape persecution.

1:1,3 Must shortly come to pass and the time is at hand have been used by critics to claim that Revelation's prophecies have failed since they have not been fulfilled in the 1,900+ years since the book was written. However, Christ's imminent return does not carry with it a timetable but communicates a sense of urgency that is an integral part of the NT message as expressed by John the Baptist, Jesus, and the apostles. Christ's first coming marked the time when history entered its last phase before eternity. Paul expressed the urgency this entails: "behold, now is the accepted time; behold, now is the day of salvation" (2 Cor. 6:2).

1:3 The reading of this prophecy carries with it a promise of blessing. The reading in view is not just mental. The reader must also keep (i.e., "take to heart" and apply) what is written. This is the first of seven significant "blessed" statements or beatitudes in the book of Revelation (14:13; 16:15; 19:9; 20:6; 22:7,14). Seven, the number of perfection, will recur throughout this book.

1:4 Naming the author and audience, plus a characteristic greeting (grace and peace), indicates that Revelation has a form similar to other letters of the NT. It is not some exotic, otherworldly work that cannot be understood. God not only exists now, but always has existed and always will (cp. v. 8). The seven Spirits may refer to (1) "the angels of the seven churches" (v. 20; chaps. 2–3), (2) other angels in the book (e.g., 8:2), or (3) the fullness of the Holy Spirit (Isa. 11:2).

1:5-6 Jesus is the faithful witness (martus, the Gk word from which we get martyr). The first begotten of the dead looks back to His resurrection, the guarantee of the future resurrection of all believers and unbelievers (20:4-5; 1 Cor. 15:20,23). Though Christ has all the authority to be universal prince now (Matt. 28:18), He will not fully exert it until His second coming (Rev. 19:11-21). Washed us from our sins in his own blood does not mean we are automatically saved by Christ's death on the cross, as if all humanity is saved regardless of their beliefs. Revelation stresses the need for repentance (9:20-21) and a faith-response to the gospel (14:6-7). The wording here may mean that believers are already kings and priests in this lifetime (1 Pet. 2:9).

1:7 This collage of Scripture from Dan. 7:13 and Zech. 12:10 expresses the theme for Revelation. The reference to wail is sometimes understood as the response of those for whom it is too late to be saved. But the context of Zech. 12:10 indicates the mourning will be true saving repentance, even for those who pierced him (i.e., the Jews; see notes at 7:4-8 and 11:13).

1:8 Alpha and Omega are the first and last letters of the Greek alphabet, emphasizing that God is the beginning and the end. On is . . . was . . . is to come, see note at verse 4.

1:9 Tradition indicates the apostle John was exiled by the Roman emperor Domitian to a penal colony on the island of Patmos, about 40 miles southwest of Ephesus in the Aegean sea, in about a.d. 95. He was released sometime after Domitian's death in 96. In this context tribulation is "suffering" or "distress" (see 2:9); it is not a reference to the unparalleled time of difficulty just before the second coming of Christ.

1:10 In the Spirit refers to the exalted spiritual state that John was in as he received the visions of the Apocalypse. The Lord's day is likely a phrase referring to the first day of the week—Sunday, the day of resurrection—which had become the day of worship for Christians (Acts 20:7; 1 Cor. 16:2).

1:11 Revelation was probably not technically written as a book (i.e., in a codex format), but more likely the Greek word (biblion) stands for a scroll. The seven local churches (see note at 2:1–3:22) addressed in Revelation were chosen from among all the churches in Asia Minor to serve as examples of the kinds of realities playing out in church life. These seven were located on the roads of a circular postal route, giving them prominence due to their ease of access.

1:12 The candlesticks are the seven churches (chaps. 2–3).

1:13-18 John had seen Jesus Christ in a similar glorified state on the mount of Transfiguration (Matt. 17:2), and he had seen His resurrection body (John 20; Acts 1:2-11). John was also acquainted with the rich OT images of the glorified Son of man (see Dan. 7:13) that this vision recalled.

1:14 The similes of the Son of man's head and hair being white like wool, depicting wisdom and purity, and His eyes being like a flame of fire, picturing piercing holiness, fuse the vision of the Ancient of Days (Dan. 7:9) and Jesus' appearance on the mount of Transfiguration (Matt. 17:2).

1:15 Unlike the feet of the statue in Dan. 2:33-35, which crumbled, the description like fine brass refined in a furnace speaks of strength and stability. A voice like cascading waters would have riveted John's attention as he was imprisoned on an island where powerful waves crashed ashore.

1:16 The seven stars are the angels of the seven churches (v. 20). The sword that came from His mouth symbolizes the power of the Word of God to judge (Heb. 4:12). The Son of man's face shining like the sun was another reminder to John of what he saw with his own eyes on the mount of Transfiguration (Matt. 17:2).

1:17 That John fell at his feet was an act of fear and awe at the Lord revealing Himself so profoundly to mankind (Dan. 8:17). John's reaction shows he experienced the glory of Christ more fully here than on the mount of Transfiguration or in His post-resurrection appearances.

1:18 Christ's authority over the keys of hell and of death was stated in His declaration that He would found the church (Matt. 16:18). This will be exercised when death and hell are emptied and then destroyed at the great white throne judgment (Rev. 20:11-15).

1:19 The risen Christ here commanded John to write, just as in verse 11. What John had seen is the vision of verses 12-18. Things which are refers to the present state of affairs in the churches in chapters 2–3. Things which shall be refers to the body of the book (chaps. 4–22), which begins with "after this" (4:1).

1:20 The Greek word translated mystery is musterion, which speaks of something formerly unknown which has now been revealed (see note at Mark 4:11). The overwhelming usage of the Greek word aggeloi in the book of Revelation is in reference to spirit beings and not human messengers (v. 1; 5:2). Perhaps the angels of the seven churches spoken of here functioned like so-called guardian angels for members of those churches (Heb. 1:14).

2:1-3:22 It is likely that these seven churches were chosen to receive letters because of the lessons they provided for "all the churches" (2:23), not because they represent seven stages in church history as is held by some interpreters. Yet in any one historical period, it could be that the majority of churches reflect realities found in one of the seven churches. In general, each letter includes (1) a characteristic of the risen Christ drawn from the vision in 1:12-18, (2) commendation of the church (though not the churches at Sardis and Laodicea), (3) criticism of the church's shortcomings (though not of the churches at Smyrna and Philadelphia) and how to correct them, (4) a command to "hear what the Spirit saith unto the churches," and (5) a commitment to the persevering spiritual victor (Gk nikao; "to win, conquer").

2:1 On the angel of the church, see note at 1:20. Ephesus was one of the largest and most powerful cities in the Roman Empire. It was devoted to the worship of Artemis (Lat Diana; Acts 19:28), the fertility goddess, and of the emperor of Rome, who was considered a god. The church at Ephesus was apparently planted by Priscilla and Aquila around a.d. 52. Paul ministered there for two or three years (Acts 20:31), and used the city as a home base for the evangelization of the region (Acts 19:8-10). This is almost certainly how the other six churches were planted. On the seven stars and the seven golden candlesticks, see 1:20.

2:4 The church at Ephesus abandoned their love for God. The greatest commandment is to love the Lord with all one's being (Deut. 6:5; Matt. 22:36-38).

2:5 Having fallen does not mean losing your salvation, though ceasing to love God is a serious spiritual matter requiring soul-searching repentance (i.e., a change of mind and heart, implying a related change of behavior). If they did not repent, Christ would cause the church to close.

2:6 The deeds of the Nicolaitans are explained in the letter to the church at Pergamos (v v. 14-15). Their practices bore resemblance to the problem in the church at Thyatira (v v. 20-21,24).

2:7 He that hath an ear, let him hear echoes Jesus' warning to His hearers at the end of the parable of the sower (Matt. 13:9). Most likely him that overcometh refers to faithful and obedient believers. In this context, failure to overcome means losing spiritual rewards, not losing salvation. Adam and Eve were driven out of the garden of Eden so they could not eat from the tree of life (Gen. 3:22-24) and thereby live there forever in sin. The tree of life in view here will be in the new heavens and earth (Rev. 22:2), which is God's paradise.

2:8 On the angel of the church, see note at 1:20. Like Ephesus, Smyrna, 35 miles to the north, was a harbor city. Its large Jewish population bitterly opposed Christianity. When Domitian issued an edict declaring emperor worship mandatory for all inhabitants of the Roman Empire, he exempted the Jews. The Jews did not want this religious freedom extended to Christians. The church was likely founded during Paul's third missionary journey (Acts 19). On the first and the last and which was dead, and is alive, see notes at 1:4 and 1:5-6.

2:9-10 The church at Smyrna, against whom Christ voiced no criticism, was suffering through spiritual warfare. A local synagogue of Jews was engaged in slander that resulted in church members being jailed for a short time (ten days). All of this tried their faith. The self-proclaimed Jews who are not does not deny their Jewish bloodlines, but mirrors Paul's assertion that, ultimately, Jewishness is not just outward but inward, related to the circumcision "of the heart" by faith (Rom. 2:28-29). The crown of life is also referred to in James 1:12, where those who love the Lord and endure trials receive it, probably at "the judgment seat of Christ" (2 Cor. 5:10).

2:11 On he that hath an ear, see note at verse 7. The second death is the lake of fire (20:14), the place of eternal torment for the devil, the beast, the false prophet (20:10), and all the non-elect (20:15). On overcometh, see note at 2:7.

2:12-13 On the angel of the church, see note at 1:20. In the first century a.d., the city of Pergamos, 50 miles north of Smyrna, was the leading religious center of Asia Minor. Like Smyrna, Pergamos was a center of emperor worship, and Christians were persecuted harshly for their refusal to engage in such worship. Non-Christians deemed such refusal disloyal and unpatriotic. This is why Jesus called Pergamos the location of Satan's throne. The situation for Christians in Pergamos was even worse than at Smyrna. A faithful man named Antipas had already been slain. On the sharp sword, see note at 1:16.

2:14-15 A viewpoint resembling the doctrine of Balaam in the OT (Num. 22–25), which is probably linked to the doctrine of the Nicolaitans, had a strong foothold in the church.

2:16 The sword of my mouth is that of verse 12. The duty of the church at Pergamos was to combat the false viewpoints in their midst (v v. 14-15) lest they be judged by Jesus.

2:17 On he that hath an ear, see note at verse 7. The reference to him that overcometh (see note at v. 7) receiving hidden manna is intended to remind readers that Israel's sin in eating food sacrificed to idols in Numbers 25 was that much worse because God was still giving them manna, even as He was still caring for His church in Pergamos. The white stone and new name may be related to (1) victory in the ancient Greek athletic games, which allowed an athlete to retire permanently, or (2) entrance to a community feast.

2:18 On the angel of the church, see note at 1:20. Thyatira was 30 miles southeast of Pergamos on the Lycus river. Each of its trade guilds was devoted to a patron god or goddess, and social events centered on their worship. The pressure for Christians to participate in this idolatrous lifestyle, both for economic and social reasons, was great. The letter to Thyatira is the longest of the seven messages and the centerpiece of all seven. This is odd, considering that Thyatira was the smallest and least consequential city of the group. Also, closer study shows that the spiritual battle being waged at Thyatira is parallel to the battle to be waged in the end times (Rev. 14–18). Christ, for the only time in Revelation, is called the Son of God. On eyes like flame and feet like brass, see notes at 1:14 and 1:15.

2:19 Unlike the church at Ephesus, the church at Thyatira was not guilty of a lack of charity (love; v. 4). Significant spiritual growth was taking place.

2:20 Jezebel (1 Kings 16–2 Kings 9) involved her followers in the same sins as those that infected the church at Pergamos—fornication and eating things sacrificed unto idols. These sins are mentioned in reverse order from the letter to the church at Pergamos (v. 14) to call attention to the connection between the two.

2:22-23 Great tribulation (Gk thlipsis megaley) is used here not for the time of unparalleled suffering just before Christ's second coming, as in Rev. 7:14 (Dan. 12:1; Matt. 24:21), but for a time of intense affliction of an unknown nature. It foreshadows the affliction to come. The children of Jezebel are not her biological offspring, but spiritual followers who have committed themselves to her false teaching. This group will be killed, a foreshadowing of widespread death by plague later in the book (e.g., 6:8). The strong parallels between Jezebel and Babylon, the great harlot of the latter part of the book (16:17–19:5), as well as the startling usage of "great tribulation," suggests Jezebel was a first-century preview of Babylon the great.

2:24 The viewpoint and lifestyle associated with Jezebel (v. 20) are now unmasked as having originated with Satan.

2:25 The other members of the church at Thyatira not in league with Jezebel were asked to hold fast to the faithful acts Christ had commended in verse 19.

2:26-27 By use of a messianic prophecy from Ps. 2:9, Christ promises that the victor will have power over the nations, ruling with Him after His second coming (20:4,6).

2:28 The star is a symbol of the Messiah in Num. 24:17. Christ calls Himself "the bright and morning star" in Rev. 22:16.

3:1 On the angel of the church, see note at 1:20. Sardis, 30 miles southeast of Thyatira, was one of the most ancient cities in Asia Minor, founded around 1200 b.c. In a.d. 17 an earthquake destroyed Sardis (and Philadelphia; see note at v. 7), but it was later rebuilt with the help of Emperor Augustus. The people of Sardis were fascinated with death and immortality, observing the fertility cycles of nature and the worship of Artemis, the fertility goddess. On the seven Spirits of God, see note at 1:4. On the seven stars, see note at 1:16. Name here means "reputation." There is no praise for the church in Sardis, and the Lord's criticism is haunting. Spiritually they were as good as dead.

3:2 This letter is intended by the Lord as an urgent spiritual wake-up call. If the church at Sardis did not strengthen what remained spiritually, they would die, because they had not followed through on the works that honored God.

3:3 The church at Sardis was called to remember God's blessings and repent of their failures. Twice in the city's history, it had been captured because it failed to watch out for its enemies.

Map of the Seven Churches

3:4-5 A few people had remained faithful to the Lord. To be dressed in white was to don the garb of the victor (see note at 2:7) whose lifestyle was worthy both of heaven (7:9) and of returning with Christ at His second coming (19:14). The book of life contains the name of each person who is eternally elect (13:8; 20:15).

3:6 On he that hath an ear, see note at 2:7.

3:7 On the angel of the church, see note at 1:20. Philadelphia, 40 miles southeast of Sardis, suffered long-term effects from the earthquake of a.d. 17. Thus, the people planned for the future with earthquakes in mind. Although there is little extrabiblical evidence for a Jewish community in the city, the letter indicates a situation similar to that of Smyrna. Nothing is known of the origin of the church, but there was a connection with Paul's ministry in Ephesus, like the other six local churches. The key of David that opens and shuts echoes Isa. 22:22 and speaks of Christ's authority in the household of God.

3:8 Christ commended the faithful works of this small congregation, in spite of their little strength. The open door that no one can shut leads to heaven and God's kingdom (Col. 4:3-4).

3:9 On synagogue of Satan and which say they are Jews, see note at 2:9-10. These phrases are in reverse order from 2:9, implying there is a key point of comparison in the two letters. It is likely that the brief and local "tribulation" faced by the church at Smyrna (2:10) contrasts with the promise to the church at Philadelphia that it would be kept from the worldwide "hour of temptation" (3:10).

3:10 The hour of temptation refers to the "great tribulation" (7:14). Though the wording may sound like a reference to all who will inhabit the world at that time, them that dwell upon the earth ("earth dwellers" from this point on in the notes) is a phrase used repeatedly in Revelation (6:10; 8:13; 11:10; 13:8), speaking of the non-elect, "whose names were not written in the book of life" (17:8). To "keep . . . from the hour of temptation" has been taken to mean (1) removed before the time of tribulation, or (2) supernaturally protected within the tribulation. Since the word "hour" suggests a period of time, and the purpose of the hour of testing is to test the non-elect "earth dwellers" rather than believers, it seems more likely that believers will be removed before the hour of great tribulation begins.

3:11 On come quickly, see note at 1:1,3. To hold that fast which thou hast appears to refer to the faithfulness of the church, described in verse 8.

3:12 The one that overcometh (see note at 2:7) is promised a permanent place in the temple in God's eternal city, the new Jerusalem. This "temple" is actually the Lord Himself and the Lamb (21:2,22). Christ's new name may refer to "a name . . . that no man knew, but he himself" (19:12).

3:13 On he that hath an ear, see note at 2:7.

3:14 On the angel of the church, see note at 1:20. Laodicea, 45 miles southeast of Philadelphia and 90 miles east of Ephesus, was an important trade center. Like Philadelphia, it lay in a region prone to earthquakes. The city had to bring in its water supply through an aqueduct. This made it vulnerable to drought and disruption by enemies. The Laodicean church was probably planted by Epaphras (Col. 1:7), along with the churches of Hierapolis and Colossae, during Paul's three-year ministry at Ephesus (Acts 19:8-10; 20:31). Amen is a transliteration of the Hebrew word for "truth." Being the beginning of the creation of God means Jesus was the member of the Trinity who was the agent of creation (John 1:3; Col. 1:16).

3:15-16 Because the water in Laodicea was piped in, it was neither cold and refreshing nor hot and therapeutic. The lukewarm water was thus not useful. The spiritual worthlessness of the church in Laodicea was nauseating to Christ.

Ruins of Roman arches at Laodicea, a city of Asia well known for its wealth. In a.d. 60, Laodicea experienced a devastating earthquake and was able to rebuild without relying on financial assistance from Rome. Lydia, one of the original members of the church at Philippi, was a businesswoman from Laodicea. The risen Christ knew Laodicea well. He reminded them of their spiritual poverty and called on them to repent (3:14-22).

3:17-19 Because many believers in the Laodicean church were rich and arrogant, they were completely blind to the fact that they were spiritually wretched and naked. The only way Christ would give them spiritual sight and make them spiritually rich and properly clothed was for them to repent (see note at 2:5) and be zealous for Him, no longer going through the motions spiritually (i.e., being lukewarm). As many as I love, I . . . chasten echoes Prov. 3:11-12, which is cited in Heb. 12:6.

3:20 The Lord had been pushed to the outside of the church at Laodicea, and He was now seeking to reenter; their repentance would open the door. The phrase I stand at the door, and knock may be interpreted one of three ways: (1) if all members of the congregation were actually unbelievers, this would be an evangelistic invitation; (2) if all members were believers, it serves as a call to renewed fellowship with Christ; or (3) if the congregation was mixed, this is a picturesque way of expressing both kinds of invitations.

3:21 On overcometh, see note at 2:7. The right to sit with Christ on His throne goes beyond His promise to the apostles in Matt. 19:28 and looks to His reign on earth in Rev. 20:4-6. The image relates to the heavenly throne room in chapters 4–5.

3:22 On he that hath an ear, see note at 2:7.

4:1-2 The phrases after this and things which must be hereafter signal the beginning of the body of the book (4:1–22:5) spoken of in 1:19. Even though John was told to come up hither, it is not clear whether (1) he was actually taken up into heaven (with the same command in 11:12 the two witnesses were taken to heaven), or (2) he was still "in the Spirit" (see note at 1:10) on the isle of Patmos (1:9-10). What he saw of the heavenly throne room in chapters 4–5 is trustworthy either way, since the vision came from the Lord.

4:3-4 Jasper is an opaque jewel also mentioned in the description of the new Jerusalem (21:11,19). Sardine stone is a vivid red color. A rainbow is God's covenant sign that He will never again judge the earth by a flood destroying all humanity (Gen. 9:8-17). The Apocalypse tells of God's just judgment of the world by other means. The 24 elders could refer to angels, but since there were elders as leaders in both Israel (Num. 11:16) and the church (Titus 1:5), it is more likely that 12 of the 24 represent the tribes of Israel and the other 12 the apostles of Christ, previewing the reference to the 12 tribes and 12 apostles in the new Jerusalem (21:12,14). Elsewhere in Revelation, white raiment and crowns of gold make up the attire of victorious believers (3:5; 6:11; 7:9; 19:8,14).

4:5 Lightning and thunder represent the first mention in Revelation of phenomena that intensify and spill over from heaven to earth as part of God's just judgment (8:5; 11:19; 16:18,21). On the seven Spirits of God, see note at 1:4.

4:6-7 The four living beasts resemble the cherubim in Ezekiel 1 and 10, though there are differences as well. Full of eyes means that very few things escape the notice of these watchful angelic creatures. The imagery of the lion . . . calf . . . man, and eagle has strong linkage to Ezek. 1:5-10 and may represent animate creation.

4:8 The six wings and the call holy, holy, holy echo the description of the seraphim in the heavenly throne room in Isa. 6:1-3. On was, and is, and is to come, see note at 1:4.

4:9-10 The heavenly throne room is characterized by unceasing joyful praise, thanksgiving, and worship toward the Lord by the four living beasts and the 24 elders.

4:11 The beginning point of worship is to recognize that God is completely worthy to be recognized for His unrivaled glory and honor and power, and His work as Creator and Sustainer of all things.

5:1 The right hand of God symbolizes power and authority. The phrase written within and on the backside echoes Ezek. 2:9-10, where God showed the prophet a scroll with words "written within and without . . . lamentations, and mourning, and woe." The scroll John saw foretold woe (8:13; 9:12; 11:14), but it also disclosed God's perfect plan (symbolized by the seven seals) of judgment and the redemption of His creation, which will culminate in the end times. Because the outer edge of the scroll was sealed, the contents could only be seen when all seven seals were removed. Thus, as the seals are opened in chapter 6, what takes place is not the content of the entire scroll, but only those judgments that precede it being fully opened.

5:5-7 Speaking of Jesus as the Lion of the tribe of Juda echoes the messianic prophecy in Gen. 49:9-10. Christ was able to open the book and its seven seals on the basis of an accomplished fact—His death on the cross like a slaughtered Lamb (Isa. 53:7; John 1:29). On the four living beasts, see note at 4:6-7. On the elders, see note at 4:3-4. In the apocalyptic book of Daniel, horns stand for power and authority (Dan. 7:8,20,24). On the seven Spirits of God, see note at 1:4. God's sending of the seven spirits immediately after the description of the redemptive work of the Lamb (5:6) may preview "the everlasting gospel" being preached climactically to the entire world in 14:6-7. The Lamb taking the scroll out of the right hand of the Father signifies a transfer of authority, allowing the Lamb to fulfill the contents of the scroll (i.e., the judgments and other events of the rest of the Apocalypse). For a parallel account, see Dan. 7:13-14.

5:8 Believers' prayers are described as filling golden vials before the throne of God. The "gold" emphasizes their exceeding value to God. On saints, see note at Romans 1:7.

5:9-10 The new song sung in heaven about Christ is inspired by His redemptive work, the shedding of His blood on the cross. The target group for redemption (described as every kindred . . . nation; cp. 7:9; 10:11; 11:9; 13:7; 14:6; 17:15, where the same terms are used in differing order) is the same group that is identified in the Great Commission: "all nations" (Matt. 28:19). The reference to Christ's shed blood and the phrase kings and priests echo Rev. 1:5-6 and may be partially fulfilled in heaven in 7:15. The promise that we shall reign on the earth is fulfilled in 20:6.

5:11-14 On the beasts, see note at 4:6-7. On the elders, see note at 4:3-4. This scene looks ahead to the time when "every knee should bow . . . and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Php. 2:10-11).

6:1-8:1 Some interpreters believe that the description of the unsealing of the scroll (5:1) is the beginning of the tribulation period. However, the scroll in the Lamb's hand (5:7) is not open for viewing until all seven seals have been removed. Six of the seals are removed in chapter 6. The two scenes in chapter 7 (7:1-8; 7:9-17) form an interlude prior to the removal of the seventh seal (8:1). Extensive parallelism exists between this section and Jesus' Olivet Discourse (Matt. 24:4-14) describing "the beginning of birth pains" (a woman's early or false labor). If both passages refer to the same events and timing, it appears that the "unsealing" sequence in Rev. 6:1–8:1 occurs before the tribulation period.

6:1-8 The lifting of the first four seals is portrayed in this section as four horsemen, an image likely drawn from Zech. 1:7-11, though the colors of the horses are different. There is debate about whether any, or all, of what is pictured here has already taken place. However, no catastrophe has devastated "the fourth part of the earth" since the time this prophecy was given (Rev. 6:8).

6:1,3,5,7 It appears that the command Come and see from each of the four living beasts sets in motion the dramatic effects unleashed by removing each of the seals.

6:2 Some have taken the horseman here as a description of Christ because of its similarity to Him at the second coming (19:11). All that can be said with certainty is that the bow indicates the horseman is a warrior and the crown shows that he is a king or ruler and that the description parallels Matt. 24:5-6. The word for crown (Gk stephanos) differs from the many crowns (Gk diademata) of Jesus in Rev. 19:12.

6:4 The description here strongly parallels Matt. 24:6-7, with "wars and rumours of wars" and nations and kingdoms rising up against one another.

6:5-6 The apparent descriptions of famine conditions here would naturally follow the state of war portrayed in verses 2,4. A measure of wheat or barley was enough food for a person for one day. A penny (Gk denarion) was a day's wage for the average worker (Matt. 20:2). Thus, the greatly inflated cost of these necessities indicates a severe drought, though olive oil and wine are plentiful.

6:8 Hell was popularly known as the grave and resting place after Death (see note at 20:11-15). The text does not say that a fourth of the population of the earth was killed, but only that power was given to "Death" and "Hell" over this proportion of the world, allowing them to kill freely.

6:9-11 The phrase under the altar and the mention of blood recall the sacrificial blood poured at the base of the altar in Exod. 29:12. Them that were slain may refer to believers killed during the removal of the first four seals (6:2,4,8) or generally to "the blood of prophets, and of saints, and of all that were slain upon the earth" (18:24). Their being killed because of the word of God and their testimony for Christ is the same reason given for John's imprisonment on the island of Patmos (1:9). Since the "hour of temptation" (i.e., the tribulation period; 3:10) is focused on the "earth dwellers," the delay here implies the "hour of temptation" has not yet begun. The Lord's just vengeance (Rom. 12:19) for the martyrs begins in earnest in Rev. 16:4-7 and is not completed until 19:2. On white robes, see note at 3:4-5. It is not known when the number of their fellow martyrs is fulfilled.

6:12-17 The celestial effects when the sixth seal is lifted from the scroll are very similar to those in Joel 2:28-31, which are said to occur just before the day of the Lord (Joel 2:31). This is the same as the great day of the wrath of God the Father and the Lamb (v v. 16-17; Zeph. 1:14-15). Some think this is the time of the second coming of Christ because of the similarity in wording between certain aspects of the sixth seal and Matt. 24:29-31. Because the exact same Greek word and form for come (elthen) is used in regard to the prophecy in Jude 14, which has a futuristic meaning, it is best to translate it here as "the great day of their wrath is (about to) come." The question of who can stand is answered in chapter 7.

7:1-17 Two visions make up this interlude between the opening of the sixth (6:12) and seventh (8:1) seals—(1) the sealing of the 144,000 servants of God on earth (7:1-8), and (2) the innumerable multitude arriving in heaven (7:9-17). The answer to the question "who shall be able to stand?" (6:17) is that the 144,000 servants are able to stand on earth, protected by God's seal (7:2-4), while the vast multitude stands triumphantly before the throne in heaven (7:9-10). The calming of winds on the earth (7:1-3) and the half hour of silence in heaven (8:1) form eye-of-the-hurricane "bookends" effect around chapter 7.

7:1-3 While there is no mention of damaging wind in relation to the removal of the sixth seal (6:12-17), the great earthquake (6:12), with mountains and islands moving (6:14), certainly reflects extensive harm to the earth and the sea and the trees, which begins again as soon as the trumpet judgments start (e.g., 8:7-8). The "calm in the midst of the storm" calls attention to the seal of the living God being applied to the foreheads of the servants of God. In the ancient world, seals were signs of ownership (5:1) or authority (Matt. 27:66). These slaves of the Lord are sealed just before the scroll is completely unsealed (Rev. 8:1). A truth intended for the reader's reflection is that "the mark" of the beast is placed on the right hand or forehead of all who follow the beast (13:16).

7:4-8 The identity of the 144,000 has been variously interpreted. (1) Jehovah's Witnesses falsely maintain this is the total number of the anointed who will dwell in heaven with Jehovah and rule over the inhabitants of a purified earth. (2) Since all Christians are sealed by the Holy Spirit (2 Cor. 1:22; Eph. 4:30), and the 144,000 are called "the slaves of . . . God" in Rev. 7:3, the seal of verses 2-4 may be placed on all Christians, and this host is generically representative of them. (3) The most literal interpretation is highly plausible. The 144,000 represent Israel following a future conversion of the nation. The Spirit indwelled Israel in the vision of the valley of dry bones (Ezek. 37:14), in which Israel was viewed as "a vast army" (Ezek. 37:10), and the 144,000 from all the tribes of Israel appear to be arranged in military formation, as was Israel in the wilderness (Num. 2:2-34). Revelation 7:4-8 could reflect the point at which the "firstfruits" of Jews (14:4) come under the new covenant (Ezek. 36:24-28; cp. Jer. 31:31-34) during the Apocalypse.

7:5-8 Judah is mentioned first because it was the royal tribe of Israel (Gen. 49:9-10) into which Jesus was born (Rev. 5:5). Reuben is next because he was Jacob's firstborn (Gen. 49:3). The tribes of Dan and Ephraim are omitted from the listing, perhaps because of their instances of gross idolatry (Judg. 17–18). They are replaced by Joseph and Levi, neither of which was included in the military encampment of tribes in Num. 2.

7:9 In 5:9, the Lamb's worthiness to open the scroll is based on the shedding of His redemptive blood for "every kindred, and tongue, and people, and nation." In 7:9, this group arrives in heaven. Since "all nations" is listed first, this scene is at least a partial fulfillment of the Great Commission—where Christ's disciples are commanded to reach "all nations" with the gospel by "the end of the world" (Matt. 28:19-20). The great multitude wearing white robes links them to the martyrs (6:11) and, in the only other context in Revelation where the phrase "great multitude" is found (19:6), to the bride and the armies of the Lamb (19:8,14). Some interpreters understand the multitude to be all martyrs, who arrive in heaven over a period of time. Others see this as the time when the church is raptured, with some who are dead and some who are still alive all arriving at the same time (1 Thess. 4:14-17).

7:13-14 The robes of the great multitude (v. 9) being made white in the blood of the Lamb likely refers to the redemptive work of Christ (1:5; 5:9). If so, the multitude coming out of great tribulation (Dan. 12:1; Matt. 24:21; and "the hour of temptation" in Rev. 3:10) may refer to the rapture of the church before the great tribulation, if that period does not begin until the events in the scroll are released by the lifting of the seventh seal (8:1). However 3:10 is understood, 7:14 should be taken the same way since both have the Gk preposition ek ("from, out from") and a time period (i.e., "the hour of temptation" in 3:10 and "the great tribulation" in 7:14).

7:15-17 The vast multitude's priestly service in heaven is a partial fulfillment of the promises in 1:6 and 5:10. The mention of the temple looks ahead to the equating of the vast multitude with the "heaven dwellers" in 12:12 and 13:6.

8:1 When the seventh seal is lifted, the scroll is finally opened (5:1), so that its contents can be released. The half an hour of silence in heaven echoes Zeph. 1:7: "Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand." This implies that the day of the Lord (see note at Rev. 6:12-17) begins with the trumpet judgments. The half hour of silence appears to serve as a literary break in the action before everything moves full speed ahead toward the final judgment.

8:2-6 This pause while the saints pray implies that God's answer to the prayers for the avenging of the blood of the martyrs (6:10) upon the "earth dwellers," who are the focus of the "hour of temptation" (3:10), begins with the judgment of the seven trumpets. The phenomena around the throne in heaven in 4:5 is intensified in 8:5 and poured out in the trumpet judgments.

The Colosseum at Rome, one of the most impressive structures of the Roman Empire. It was originally called the Flavian Amphitheater and was under construction from a.d. 72 to 80. Large numbers of Christians were martyred in the Colosseum.

8:7-12 The first four trumpet judgments in this section mirror the plagues upon Egypt in Exod. 7–11. The trumpets are stronger than all the effects of the seals being lifted, except for the sixth seal (Rev. 6:12-17). Even the scope of the fourth seal (6:7-8)—in which "a fourth of the earth" is selectively impacted but not totally destroyed—is less extensive than the early trumpet judgments.

8:7 The effects of the first trumpet are hail . . . fire, and blood, which combines what happened in the first (Exod. 7:19-20) and seventh (Exod. 9:22-25) plagues on Egypt.

8:8-9 The description of the second trumpet sounds like the eruption of a great island volcano.The effect is similar to what happened to the Nile river and its fish in the first plague on Egypt (Exod. 7:17-21), but on a global scale.

8:10-11 The effects of the third trumpet are like a meteorite hitting the earth and causing toxic water pollution, killing many people. Wormwood is a nonpoisonous but bitter plant common to the Middle East. Biblical authors use it as an analogy for bitterness, sorrow, injustice, etc. (e.g., Jer. 23:15; Lam. 3:15; Amos 5:7).

8:12 It is difficult to understand the exact effects of the fourth trumpet, though it clearly echoes the ninth plague on Egypt (Exod. 10:21-23). For the sun . . . moon, and stars to be darkened by a third could mean that (1) these heavenly bodies are visible for a third less time than is normal, or (2) the intensity of their light is reduced by a third, as if by the recent cosmic disturbances (see notes on the first three trumpets at Rev. 8:7,8-9,10-11).

8:13 The remaining three trumpet judgments will maximize the woe upon the "earth dwellers," whom God has previously spotlighted for judgment and vengeance for spilling the martyrs' blood (6:10) during the "hour of temptation" (the tribulation period; 3:10).

9:1 The judgment of the fifth trumpet recalls both the eighth plague on Egypt in Exod. 10:12-15 and the plague of locusts in Joel 1:2-4; 2:25, which was a foreshadowing of the day of the Lord (Joel 1:15). The star here may refer to (1) the demon mentioned in verse 11, (2) Satan (see notes at 12:4 and 12:7-10), or (3) the angel who has the key of the bottomless pit in 20:1. The last option is the most likely.

9:2-6 Clouds of locusts come up out of the bottomless pit. Their origin plus the fact that, unlike regular locusts, these are not allowed to harm any green thing or tree on the earth, makes it clear that these creatures are demonic. They target people who do not have God's seal, apparently meaning everyone still alive on earth besides the 144,000 of Israel who were sealed by the Lord in 7:2-4 (although by this point it is possible that they had numerous converts, who might also be protected from the demonic locusts). Some hold that the span of the torment for all the unbelievers is five months because that is the life span of a locust, while others think it has to do with the time of the year when locust plagues occur with devastating impact—from mid-spring to late summer. It is not known how the Lord will prevent the death wish of so many people from being carried out.

9:11 The king of these demonic creatures is called Abaddon (Hb) and Apollyon (Gk), which means "destruction" in both languages. It is ironic that unrepentant unbelievers, who worship demons (v. 20), are tormented by the very beings they worship.

9:12 The first woe predicted in 8:13 is now past with the fifth trumpet (v v. 1-11). The two remaining woes are the sixth trumpet (11:14) and the seventh trumpet (11:15-19), which telescopes all the way to the second coming of Christ (19:11-16).

9:13 When the sixth trumpet sounds, the authority of the voice from the altar . . . before God strongly suggests that this is the Lamb (Christ), not the martyrs related to the altar earlier (6:9-10), or even the angel whose actions led into the trumpet judgment (8:3-5).

9:14-16 The four angels are apparently demons in positions of authority over the demonic army, like Apollyon (v. 11). The river Euphrates was the eastern boundary of the land promised to Abraham (Gen. 15:18) and was crossed by the Assyrian and Babylonian empires on their way to invade Israel. These demons were prepared according to God's sovereign plan and timing for a specific hour (Dan. 9:24-27). An army of 200 million is large enough to accomplish such a horrific slaughter as killing a third (the same proportion of damage as in earlier trumpet judgments in Rev. 8:7,9,10,11,12) of the human race. Some believe this army is human, but more likely it is demonic, as was the locust plague of the fifth trumpet judgment (v v. 2-11). It may not be either/or but both/and. On the heels of the judgment of the fifth trumpet, in which nobody was allowed to die (v v. 5-6)—which gives them the opportunity to repent before the Lord and be saved (v v. 20-21)—a third of the world's population that survived the earlier judgments (6:2,4,8,12-17; 8:9,11) is now slaughtered by this demonic army.

9:19 The statement that the power of the horses is in their tails and that they are like lions resembles what was said of the demonic locusts (v. 10). But it is unlikely that this refers to the same group since the locusts were not allowed to kill anyone (v v. 5-6).

9:20-21 The term plagues (Gk plege) is used to echo God's plagues on Egypt in Exodus 7–11. It is also the first of many uses in Revelation, speaking of God's judgment in the end times (11:6; 15:1,6,8; 16:9,21; 18:4,8). The only way for anyone who survives the plagues to be saved is to repent of their sins (Luke 24:47; Acts 26:20) and come to saving faith in Jesus Christ (Acts 16:31). But since the names of the "earth dwellers," upon whom the fifth and sixth trumpet judgments fall (Rev. 8:13), are not written in the Lamb's book of life (13:8; 17:8), they will not repent. They give the same hard-hearted response Pharaoh gave when confronted with the plagues (Exod. 7:22; 9:7; see also Rom. 9:17-18 and notes there). The words devils and idols, as well as sorceries and fornication, recall problems in the churches at Pergamos and Thyatira (2:13-14,20-21) and point forward to the multiplied sins of Babylon the great (18:2,3,5,9).

10:1-11:14 This is a second interlude in the book of Revelation (the first is 7:1-17), falling between the sixth and seventh trumpets. Some interpreters think of chapters 12–14 as a third interlude, though these are actually a prelude to the vial judgments (15:1–19:5).

10:1 The mighty angel could be (1) the angel introduced in 5:2, (2) the angel seen in 18:1, or (3) another angel altogether. In spite of his impressive appearance and the similarity to the vision of the Son of man in 1:13-16, it is unlikely this is Christ. Christ is never called an angel in the NT.

10:2 The little book (Gk biblaridion) may be (1) a second scroll in the Apocalypse, or (2) since it is open, the scroll which was finally opened in 8:1. Perhaps the scroll in this verse appears small because the angel holding it is so huge.

10:3-4 In 1 Pet. 5:8, the devil is said to be like a roaring lion. In this case, the angel's lion-like voice may be because he is speaking for the Lion of Judah (5:5), the glorified Christ. The thunders may be an allusion to Psalm 29. Seven stands for completeness in Revelation. So these thunders may look forward to the completion of God's judgment in the rest of the book. The proper perspective on the sealed writing is: "The secret things belong unto the Lord our God" (Deut. 29:29).

10:5-7 On the angel, see note at verse 1. The pace of divine judgment is about to quicken and be finished, with the sounding of the seventh trumpet (11:15-19), which telescopes all the way to the second coming of Christ (see note at 11:15-19). On God's mystery (Gk musterion), see note at 1:20 (cp. Eph. 3:9). The phrase his servants the prophets echoes the same wording in Amos 3:7, but it probably refers to both OT and NT (Eph. 2:20; 4:11) prophets in this passage.

10:8-11 John taking the open book from the hand of the angel represents delegated authority, even as it did when the Lamb (Christ) took the unopened scroll from God the Father in 5:7. For John to eat the scroll recalls Ezekiel being commanded to do the same thing (Ezek. 3:1-3). This turned out to be a bitter ministry for Ezekiel (3:14) and bittersweet for John. While the intake and preaching of Scripture (i.e., John's command to prophesy) is sweet as honey, the calloused rejection of the hearers is bitter indeed.

11:1-2 The mention of a reed and the command to measure the temple calls to mind Ezek. 40:3,5. Them that worship therein appears to speak of God's people, while the court was for the Gentiles. It is not necessary for the second temple to have still been standing in Jerusalem for John to see a vision of the sanctuary and its court. It is possible that he saw a rebuilt end-times temple in Jerusalem since that seems to be assumed by 2 Thess. 2:4. The statement that the Gentiles will trample the holy city (Jerusalem) echoes Jesus' statement about "the times of the Gentiles" (Luke 21:24) just before the second coming of Christ.

11:3-4 The 1,260 days, in which two unnamed witnesses . . . prophesy for the Lord, is in contrast to the "42 months" of 11:2 and 13:5. Since no one can harm the witnesses until they finish their testimony (11:7), and since they die in Jerusalem (see note at v v. 8-10)—apparently having ministered there—this period of 1,260 days cannot be the same three-and-one-half-year period as the reign of the beast (13:5). The 1,260 days precede the beast's reign, because part of his rise to worldwide prominence is based on killing the two witnesses (11:7). These witnesses are clothed in sackcloth, the garb of mourning and repentance (Joel 1:13; Jon. 3:5-6). The two olive trees and the two candlesticks are imagery from Zechariah 4, where the two figures appear to be Zerubbabel the governor and Joshua the high priest, and the task at hand was the rebuilding of the temple. Perhaps John used this imagery to recall the crucial spiritual principle articulated in that chapter: "Not by might, nor by power, but by my spirit, saith the Lord of hosts" (Zech. 4:6).

11:5-6 Besides being invulnerable to physical hurt, the ministry of the two witnesses echoes the great miracles of the ministries of Elijah and Moses (who had appeared together on the mount of Transfiguration; Matt. 17:3). Devouring fire looks back to Elijah's ministry in 2 Kings 1:10-12. No rain in the 1,260 days of their prophecy echoes the three-year drought that Elijah prophesied (1 Kings 17:1; 18:1). Turning waters into blood and other plagues recalls Moses' ministry in Egypt (Exod. 7–11).

11:7 The beast, the great antichrist figure prophesied elsewhere (Dan. 7:20-21,25; 2 Thess. 2:9-11; 1 John 2:18), the satanically-inspired world ruler in Revelation 13 and 17, now makes his initial appearance. His origin is said to be the bottomless pit, from which the demonic locusts came (9:1-10), and where Satan will be imprisoned (20:1-3). It is only because their three-and-one-half-year period of ministry is finished that the beast is able to make war against the two witnesses and kill them. While it may seem that the beast has overcome (v v. 7-10), these witnesses, as martyrs, come back to life (v v. 11-12).

11:8-10 The great city is the usual way of referring to Babylon the great in Revelation (17:18; 18:10), as well as Sodom (infamous for its sexual immorality) and Egypt (where God's people had been slaves). This depicts the wickedness of Jerusalem's inhabitants at this time. The brutal death of the two witnesses, the sacrilege of not giving them a proper burial, and the glee of the non-elect "earth dwellers" (see notes at 13:8 and 17:7-8) at their deaths, demonstrate that wickedness. That the witnesses are also called prophets in the context of their death at the hands of the beast places them in the category of other prophets who had died for their faith and who are honored in Revelation (v. 18; 16:6; 18:20,24).

11:11-12 The three days and an half can be compared with Jesus being resurrected on the third day (1 Cor. 15:4). The Spirit of life probably echoes the spiritual resuscitation of Israel pictured in the valley of dry bones in Ezek. 37:5,10 and sets the stage for the widespread conversion of Israel in Rev. 11:13. Great fear can be a positive thing since "the fear of the Lord is the beginning of knowledge" (Prov. 1:7). The phrase come up hither is understood by some interpreters to speak of the rapture of the church at the middle of the tribulation, though this passage invites only two people.

11:13 Everything changes in one moment, from rejoicing at the death of the two witnesses (v v. 7-10) to shock at their resurrection, then hanging on for dear life in the devastation of a great earthquake. In the midst of the widespread damage and death, fear turns into faith with many who saw the resurrection and ascension of the two witnesses. The proper response to the "everlasting gospel" to be preached to everyone still alive on the earth in 14:6-7 is to "fear God, and give glory to him." Since this takes place in Jerusalem, where most people present would be Jewish, this could be the fulfillment of Paul's prophecy that "all Israel shall be saved" (Rom. 11:26). Others view this as nothing more than a "foxhole conversion," in which there is a momentary acknowledgment of the Lord but no authentic faith.

11:14 The second woe of the three predicted in 8:13 is now past. Since the third woe is near, it apparently is related to the seventh trumpet (11:15-19; see note there).

11:15-19 The sense of finality in the wording of the seventh trumpet has caused some interpreters to think this is the point of the second coming of Christ and that the following chapters double back and retrace the same ground from a different perspective. In a full-blown "recapitulation" view, it is held that the seals, trumpets, and vials all speak of the same judgments from different perspectives. Such an approach is not necessary, however, since the seventh trumpet overarches the seven vials of wrath, with the seventh vial telescoping all the way to the preparation for the second coming of Christ. This perspective is supported by the fact that the phenomena (lightning, rumblings, thunder, an earthquake, and severe hail) ready to be poured out on the earth related to the seventh trumpet (v. 19) are not actually poured out until the seventh vial (16:18,21).

11:15 The message can be understood as (1) the earthly reign of Christ (20:4-6) has already begun at this point, and chapters 12–19 are a déjà vu of the first half of the book, until the narrative arrives at another description of the kingdom of our Lord over this world in 20:4-6; (2) the past tense are become speaks of certainty so strong that the future is spoken of in the past tense (i.e., "will certainly become"); (3) what is already true in heaven will come true on earth ("Thy kingdom come. Thy will be done in earth, as it is in heaven," Matt. 6:10); or (4) the timeless perspective of heaven is different from that of this world (e.g., from the standpoint of heaven, "every creature" in the universe blesses God and the Lamb in Rev. 5:13, long before "every tongue should confess that Jesus Christ is Lord" [Php. 2:11] at the final judgment [Rev. 20:11-15]). Any of the last three explanations is more likely than the first.

11:16-18 On the 24 elders, see note at 4:3-4. Lord God not only exists but has existed eternally. Hast reigned may mean that (1) the kingdom of God already exists in this world in some sense (1:9), or (2) God's power to reign in heaven is about to come to earth in the wake of His climactic wrath being displayed in the pouring out of the vials of wrath (15:1–19:5), immediately after the prelude to that section (chaps. 12–14). The time for the dead to be judged, to give reward to God's people (see 2 Cor. 5:10), and to destroy them which destroy the earth (probably the "earth dwellers"; see notes at 3:10; 6:9-11; and 8:13) comes after Christ's return (20:11-15).

11:19 The ark had been in the "holy of holies" in the tabernacle (Exod. 40:3) and the temple (1 Kings 6:19), which was destroyed by the invading Babylonian army (2 Chron. 36:19). Now it is seen in the heavenly "holy of holies."

12:1-14:20 This section functions as a prelude to the vials-of-wrath sequence (15:1–19:5). During a "time-out" from the progress of the narrative, it provides a midstream orientation to some characters and content that are crucial to understanding the second half of the Apocalypse.

12:1-2 John used an important term he had used in the Fourth Gospel (John 20:30)—wonder or "sign" (Gk semeion). This sign likely refers to ethnic Israel or a believing remnant of Jews. The woman being pregnant and travailing in pain recalls Gen. 3:15-16. The prophecy of the virgin birth (Isa. 7:14) of Christ may also be in view.

12:3 The second wonder (see note at v. 1), a great red dragon, is interpreted in v. 9 as referring to the devil and Satan. The description of the dragon having seven heads and ten horns is similar to that of the beast in 13:1, but the two are likely separate characters.

12:4 It is possible that the third is related to the destruction of one-third during several of the trumpet judgments (8:7,8,9,10,12; 9:15,18), but since the dragon symbolizes Satan, these stars may stand for fallen angels who followed Satan in his rebellion (Matt. 25:41). The intention to devour the child indicates that the attempt of King Herod to kill the baby Jesus (Matt. 2:1-16) was satanically inspired.

12:5 The Son ruling (lit "shepherd") all nations with a rod of iron is an allusion to Psalm 2, which is filled with messianic prophecy. This may imply that Christ will tenderly shepherd His people but will rule the nations with severity. The narrative then leaps ahead from the birth of Christ to His ascension (see Acts 1:9-11 and note there).

12:6 Some time after the ascension of the Son, the woman is supernaturally cared for by the Lord for 1,260 days (three and one-half years)—the exact words that describe the period of protection of the two witnesses (11:3). This probably takes place shortly after the two witnesses have ascended, near the beginning of the second half of a seven-year tribulation period. The woman fleeing likely is representative of Jewish converts who feared God (11:18) and glorified Him (11:13) after the witnesses were resurrected and ascended (11:11-13). The imagery of the woman is a continuation from the faithful remnant of Israel, including Mary, the mother of Jesus. The wilderness was the setting where the nation of Israel was protected by the Lord from Pharaoh's army and was miraculously fed manna and quail (Exod. 16).

12:7-10 Because it is mentioned immediately after the woman fleeing into the wilderness (v. 6) and because its outcome immediately affects the earth at the end of the age (v v. 12-13), the war in heaven probably also takes place just after the midpoint of the tribulation period. Some interpreters hold that the cosmic war pictured here occurred after Satan's original fall (Isa. 14:12-15; Ezek. 28:11-17) or during the events surrounding Christ's crucifixion (Col. 2:14-15). The sense that the "woman" in Rev. 12:6 is a believing remnant of Israel (see notes at 11:13 and 12:6) is strengthened by the clash of the dragon (identified as the Devil, and Satan) with Michael the archangel (Jude 9), who is assigned to protect Israel (Dan. 12:1).

12:11 Sometimes what looks like defeat is victory, as when believers die for their faith. Satan has killed them, but they are the ultimate victors because of the blood of the Lamb (Christ's death on the cross) and the word of their testimony.

12:12 Because Satan has been banned from heaven (v v. 7-9), the heavens and those who dwell in them can rejoice. The "heaven dwellers" are the counterpart group in Revelation to the "earth dwellers" (3:10; 6:9-11; 8:13; 11:8-10; 13:8). The devil, having been cast down to earth, is enraged and will take out his great fury on the earth and the sea because he knoweth his time (Gk kairos, "occasion, opportunity") is short.

12:13-14 Out of frustration for being thrown out of heaven to earth (v v. 7-9), the dragon (Satan), also symbolized as the serpent in this passage, persecuted the woman (believing Israel). The phrase a time, and times, and half a time is one year + two years + half a year = three and one-half years total. This phrase is taken from Dan. 7:25 and 12:7, where it speaks of a period in which "the holy people" are persecuted in the end times. That the woman was given two wings of a great eagle is the same imagery used of Israel escaping the Egyptian army in the wilderness (Exod. 19:4).

12:15-16 There is no way of knowing if the onslaught of the serpent/dragon (Satan; see note at v v. 7-10) against the woman (believing Israel; see notes at v. 6 and 11:13), as well as the description of the Lord's protection, is meant to be taken literally or metaphorically.

12:17 Unable to get at the woman, the devil (dragon) turns aside to make war against (i.e., kill; 11:7) the Gentile "saints" (13:7). The Gentiles are called the remnant of her seed because they are Christ's "other sheep . . . which are not of this [Jewish] fold" (John 10:16). The other offspring, like John (Rev. 1:9) and the martyrs seen under the heavenly altar (6:9), have been faithful.

13:1-3 The beast coming up out of the sea (the so-called sea of humanity), first mentioned in 11:7 (where his origin was the abyss), is described in similar terms (leopard . . . bear . . . lion) to (1) the beasts (esp. the fourth one) in the vision of Daniel 7, (2) the dragon in Rev. 12:3 (seven heads and ten horns, and . . . ten crowns), and (3) Satan, who now gave him his power and great authority. Since the beast was embarrassed by the resurrection and ascension of the two witnesses (11:11-12), 13:3 appears to describe either an actual resurrection or surviving an apparently fatal wound.

13:5-7 The Lord allows the beast to speak against God and lets him conduct his worldwide reign of terror against Gentile believers (the saints; see note at 12:17). This blasphemy takes place for the remaining three and one-half years (42 months) of the tribulation period, after the witnesses complete their ministry and are taken to heaven (11:3,7,11-12). This is the same 42 months spoken of in 11:2. The use of skeyney (Gk, "tent, dwelling place") as the word for tabernacle equates "the saints" with the "great multitude" from "all nations" in 7:9 (see note there), of whom it was said that God "shall dwell among them" (Gk skeynoo; "to live in a tent, dwell with," 7:15). In the wording "much people," these "heaven dwellers" are seen later in the book praising God for His just judgment (19:1) and for the Lamb's marriage to His bride (19:7), just before the second coming of Christ (19:11-16).

13:8 This verse explains why the "earth dwellers" (see notes at 3:10; 6:9-11; 8:13) worship the beast—the absence of their names from the book of life of the Lamb, which contains the names of all those who will be spared the lake of fire at the last judgment (20:12,15).

13:10 This is a call to patience and the faith of the saints (see notes at 13:5-7; 18:20; and 18:24). Some are destined by God for captivity and some to be martyrs.

13:11 A second beast (another of the same kind; Gk allos) that arises is apparently a religious leader because he is called "the false prophet" in 16:13; 19:20; 20:10. Outwardly, he seems gentle like Christ (a lamb), but his prophecies are the voice of Satan (a dragon).

13:12-13 The second beast has full delegated power from the first beast to complete his mission—worldwide worship of the first beast. Causing fire to come down from heaven sounds like a mimicking of one of the miracles performed by the two witnesses (11:5).

13:14-15 The second beast shows his likeness to Satan as he deceiveth (12:9) the "earth dwellers" through the spectacular miracles he can perform (see 2 Thess. 2:9). He persuades the "earth dwellers" to erect an image of the first beast to worship. This sort of thing was common to John's original readers, who had been exposed to images of the Greco-Roman gods and Roman emperors, but this image comes to life.

13:16-18 The mark of the beast, apparently a sort of tattoo or brand of the beast's name or its numerical equivalent, is required for anyone to conduct business in that day. The mark is clearly contrasted with the seal (7:3-4) and the name of the Lamb and the Father (14:1) on the foreheads of the 144,000. The number (666) reflects the fact that the number 6 is just short of the number of perfection, which is 7. So the number 666 intensifies the sense that the beast does not possess the perfection of divinity. But the validity of such calculations will become fully clear only as the end-time events unfold.

14:1-5 The 144,000, first seen on earth in 7:4-8 (see note there), are now seen on the heavenly mount Sion with Christ, the Lamb. The beast cannot touch them, even though they do not have his mark (13:16-17), because they have the name of Christ and the Father on their foreheads. The new song cannot be the same as the one in 5:9-10 because this one can only be learned by the 144,000. On the four living beasts, see note at 4:6-7. On the elders, see note at 4:3-4. In their spiritual purity, they are fitting firstfruits (either the first produce to be harvested, the best of the harvest, or both) of the Lord's final harvest (v v. 14-20). This wording implies that many others are yet to come into the gospel "harvest" (i.e., to saving faith; see v v. 6-7).

14:6-7 Some interpreters think the gospel is not expressed in Revelation. However, the Greek word translated "gospel" (euangelion) is present, and the climactic preaching calls us to (1) fear God and (2) give glory to him, recognizing the certainty of judgment if one does otherwise.

14:8-11 The fall of Babylon and God's wrath will be expanded in 16:17-21 and 18:1–19:3. The mention of fornication recalls the same problem in the churches at Pergamos and Thyatira (2:14,20-21). While those who die in the Lord will "find rest" (14:13), there will be no rest day nor night for anyone who worships the beast and has his mark.

14:12-13 This is the second beatitude in Revelation (see note at 1:3). Believers who persevere in keeping God's commandments and faith in Jesus will be blessed with the reward of their godly works (20:12; 2 Cor. 5:10).

14:14-20 Some believe that the One like the Son of man in this section must be an angel because of the unlikelihood of Christ receiving the command from another angel to reap the harvest. But the Son of man associated with a cloud is a clear allusion to Dan. 7:13, where the Messiah (Christ) is definitely in view. This section visualizes the harvest at "the end of the world" (Matt. 13:38-43), when the "good seed" and the "tares" are separated to their eternal destinies. The wheat harvest apparently gleans those responding positively to the climactic preaching of the gospel (see notes at Rev. 14:6-7 and 15:2-4). A recent view holds that 14:14-16 is the point at which the church is raptured. This is highly unlikely. The harvest of grapes leads to the judgment pictured here as the great winepress of the wrath of God, which is seen in connection with the second coming of Christ (19:15). If taken literally, when the "grapes of wrath" are trodden in Christ's winepress (19:15) outside the city (Jerusalem, apparently), the blood (from the climactic battle at His second coming in 19:19,21) rises more than four feet for some 180 miles. This is roughly the length of Israel from north to south. Some view this horrific description as symbolic of God's righteous judgment resulting in the deaths of many of the unrepentant.

15:1 This is the third sign (Gk semeion) in the Apocalypse (cp. "wonder" in 12:1,3)—seven angels and their corresponding plagues (Gk pleygey, calling to mind the judgment of the plagues on Egypt). They are the last because they bring God's wrath to completion. Since the seventh vial of wrath (16:17,21) fulfills exactly what appears about to take place in 11:19, the vials-of-wrath sequence (15:1–19:6) spans from the end of the trumpets sequence all the way to the second coming of Christ (19:11-16).

15:2-4 This may preview the fire with which Babylon the great, the climactic focus of the vial judgments (16:17-21), burns (18:8-9,18). Those who had won the victory over the beast are martyrs (12:11) who responded properly to the preaching of the "everlasting gospel" (14:6-7; see note there) by fearing, glorifying, and worshipping God. The song of Moses appears in Exodus 15, when Israel had escaped their Egyptian pursuers at the Red sea. Associating that song with the song of the Lamb means that these martyrs have spiritually crossed over safely to heaven.

15:5-8 The temple in heaven was last seen in 11:19, in connection with the sounding of the last trumpet. The previous uses of tabernacle (Gk skeyney) in the book refer to the "heaven dwellers" (7:15; 13:6). The angels are dressed in the garb of OT priests. The "prayers of saints" were in "golden vials" (5:8) before the Lord, especially the martyrs' prayer to avenge their blood on the "earth dwellers" (6:10). The wording of the third vial of wrath (16:4-7), especially the mention of a voice coming from "the altar" (16:7), may link "the prayers of saints" to these seven golden vials. The cloud and the glory of God filling the tabernacle in the wilderness (Exod. 40:34) indicated God was present with His people and guiding them.

16:1 The great voice from the sanctuary is probably that of the Lord since it is God's wrath that is being poured out.

16:2 Since 6:9-11 and 8:13 (see notes there), it has been expected that the brunt of God's judgment would be focused on the "earth dwellers" at some point. But as the final cycle of judgment (15:1) begins, the first . . . vial is poured out on those who have the mark of the beast and who worship his image. They are struck with painful sores. This recalls the sixth plague on Egypt (Exod. 9:8-11).

16:3 The effects of the second . . . vial are like the second trumpet judgment (8:8-9). But only a third of the sea became blood and a third of sea life was killed then, while every living soul . . . in the sea was affected by this vial of God's wrath. This echoes the first plague on Egypt (Exod. 7:14-21).

16:4-7 The third . . . vial is like the third trumpet judgment (8:10-11) since it impacts the fresh water sources. On the description of the eternal God, see note at 11:16-18. The significance of turning the water into blood is now clarified. Those who worshipped the beast (16:2) are being judged in divine righteousness for the blood (6:10) of the martyred saints (see note at 5:8) and prophets (see note at 10:5-7). Since such vengeance was predicted for the "earth dwellers" (6:10-11), the beast worshippers and the "earth dwellers" must be the same group.

16:8-9 While the fourth trumpet judgment (8:12-13) greatly dimmed the light of the sun, moon, and stars, the fourth . . . vial causes people to be burned with fire and great heat. Instead of crying out for mercy from God, though, the response of the beast worshippers (v. 2) was to blaspheme the Lord, like the beast himself (13:5) refusing to repent (see note at 9:20-21). They also did not give him glory, indicating that they rejected the preaching of the gospel in 14:6-7.

16:10-11 The fifth . . . vial is worse than the fourth trumpet (8:12-13) in which the sun, moon, and stars were darkened, but only by "a third." People may have gnawed their tongues in pain due to (1) extreme cold caused by the ongoing darkness, (2) the sores from the first vial judgment (v. 2), (3) the severe burns related to the fourth vial (v v. 8-9), or (4) all three of these factors. That this vial was poured out on the throne of the beast and his kingdom was to show that his worldwide authority (13:7) was about to end. On the people's blasphemy and refusal to repent, see note at 9:20-21.

16:12-14 The sixth . . . vial of wrath is the preparation for the battle of Armageddon (v. 16). The sixth trumpet judgment also mentioned the great river Euphrates (see note at 9:14-16). Its water being dried up permitted the armies of the kings of the east side of the Euphrates to join the kings of the whole world for the battle of the great day of God Almighty (the day of the Lord; see note at 6:12-17) to war against God (see note at 16:16). The three unclean spirits are demons, performing deceiving miracles to influence these kings (see Dan. 10:13,20) to do the will of Satan (the dragon; see note at 12:7-10).

16:15 In the midst of the description of the lead-up to Armageddon (see note at v. 16) is the third blessing statement of the Apocalypse (see note at 1:3), warning readers always to be spiritually alert. Coming as a thief echoes Jesus' parable in Matt. 24:43-44 and His earlier threat to the church at Sardis (Rev. 3:3). Spiritual nakedness was one of Christ's indictments of the church at Laodicea (3:17-18).

16:16 Many explanations have been offered for the place called . . . Armageddon. In Hebrew, it appears to mean "mount of Megiddo," a hill overlooking the valley of Megiddo (the site of some of the most important military battles in world history). Others think Armageddon is not an actual place but a symbol for the concluding battle between good and evil.

6:17-21 The seventh . . . vial of wrath is focused on Babylon, introduced in 14:8. The phrase it is done echoes Jesus' declaration on the cross; the work of judgment is now completed, just as Christ's redemptive work was "finished" (John 19:30). The phenomena poured out in judgment have been "on hold" since being spotlighted in heaven in 11:19. The great city here is not Jerusalem, as in 11:8, but Babylon. Both cities were ungodly. In 14:10, the beast worshippers were told they would "drink of the wine of the wrath of God" in "the cup of his indignation." Now, Babylon receives the cup filled with the wine of His fierce wrath. Thus, each is being equally punished, and it is the punishment that was expected to come upon the "earth dwellers" (see notes at 6:9-11; 8:13). The phrase "great Babylon" is taken from Nebuchadnezzar's boast in Dan. 4:30. It could speak of a rebuilt end-time city, though Jer. 51:26 makes that unlikely. It could be a code name for Rome, or it could picture any proud society, with the Tower of Babel (Gen. 11:1-9) and Babylon under Nebuchadnezzar being classic examples.

17:1-19:5 This section is a postscript to the vials of wrath, expanding the reader's understanding of Babylon the great, her relationship with the beast, and the scope of her just and final judgment.

17:1-2 On the seven angels and seven vials, see note at 15:1. The great whore is Babylon the great, who in verse 5 is called "the Mother of Harlots," apparently underlining the long existence of this Babylon. The many waters are explained as "peoples, and multitudes, and nations, and tongues" in verse 15. Babylon has essentially the same relationship of fornication with the kings of the earth and the "earth dwellers" (v. 2) as "Jezebel" did with the sinners in the church at Thyatira (2:20).

17:3-6 On in the spirit, see note at 1:10. The woman, Babylon, also has a very close relationship with the beast (see note at 13:1-3). To the casual observer, Babylon has all the trappings of wealth and royalty, but in actuality, she is characterized by abominations and filthiness. The name on her forehead may imply that Babylon serves the beast (see note at 13:16-18), though it is not the name or number of the beast. The wider MYSTERY of Babylon has to do with her being the source of harlotry, moral abominations, and killing throughout history.

17:7-8 Another aspect of the mystery (Gk musterion) of Babylon (the woman) and the beast is their hold on the "earth dwellers." It is because their names were not written in the book of life (see note at 13:8). On the seven heads and ten horns, see note at 13:1-3. It is not clear when the beast could have been manifest before in human history.

17:9 The seven mountains (or hills; the Gk oros can mean either) seems to be a reference to Rome, which was known in antiquity as "the city on seven hills." But since the woman (Babylon) is seated on the seven mountains, and the seven heads are identified as seven kings (v. 10), it is unwise to be dogmatic on this point.

17:10 The identity of the seven kings is highly disputed. Some interpreters understand this to refer to seven historic Roman emperors, but more hold that it refers to seven successive world empires (e.g., Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and a yet future empire). The phrase a short space would refer to the beast's unrivaled reign of 42 months (13:5).

17:11 The phrase that the beast is an eighth king yet is of the seven is difficult to interpret. Some in the early church thought this referred to Nero coming back to life. The best explanation, though, seems to be that, even though the physical body remains the same, the beast is two different personalities at "before-and-after" points in his career. This dramatic change could happen either (1) when the beast initially comes to prominence by killing the two witnesses (11:7) or (2) after his "resurrection" from a presumed fatal wound (13:3,12,14). The beast's culmination is eternal torment in the lake of fire (19:20; 20:10).

17:12-13 The ten horns of Dan. 7:7,20,24 (see Rev. 17:3,7) are ten kings who will rule alongside the beast during his unrivaled reign of 42 months (13:5). This period is referred to here as one hour, much as the tribulation period is called "the hour of temptation" (3:10).

17:14 The battle here takes place at the second coming of Christ. The armies following the Lamb in 19:14 are believers since the combined terms called, and chosen, and faithful are never used of angels.

17:15-17 The whore (Babylon the great) has ingratiated herself to the remaining world population (peoples . . . tongues). In the end, the very rulers (the ten horns . . . the beast) with which the pseudo-queen (v. 4; 18:7), Babylon the great, has acted immorally (17:2), will turn on her and destroy her. Most amazingly, this will take place according to God's sovereign will.

17:18-18:3 The woman (Babylon the great; 17:5) is now pictured as the great city (see note at 16:17-21), which has secured political influence over the kings of the earth (17:18) by sexual immorality (17:2). Babylon could include an actual city in the end times, but the "lament" in Revelation 18 is modeled after Jeremiah 51, which says that the Babylonian Empire and the city of Babylon will "never rise again" (Jer. 51:64). It is thus more likely that Babylon the great (18:2) is the world system (1 John 2:15-17) organized in arrogant rebellion against God throughout history, with the Tower of Babel, the Babylonian Empire, Rome—and even Jerusalem (Rev. 11:8)—being classic expressions of this rebellion.

18:4 The insight into the dark demonic "heart" of Babylon the great (v. 2) causes the Lord to command His people to come out of Babylon or be caught up in His judgment for her sins. A few interpreters understand the rapture of the church to take place at this point.

18:5-8 The reason Babylon the great was remembered in the presence of God in regard to the seventh vial of wrath (16:19) is now explained. Babylon may arrogantly sit as a queen, with a false sense of security, but the payback (Rom. 12:19) for her mountain of sins, including self-glorification and lavish living, is certain and will be strong and swift.

18:9-10 The words alas, alas may indicate that the destruction of Babylon is the focus of the third woe predicted in 8:13, which was supposed to come upon the "earth dwellers." If so, it would mean either (1) the "earth dwellers" and Babylon the great are the same entity, or (2) as a result of their stubborn lack of repentance before the Lord (9:20-21), the "earth dwellers" are eventually merged into the Babylonian world system.

18:11-14 The merchants of the earth grew wealthy (v. 3) from their relationship with Babylon the great. They weep and mourn at her demise because of their loss of business. The inventory is similar to the list in Ezekiel 27. Souls of men is another word for slaves. All these dainty and goodly things will disappear.

18:17-19 The next group to lament over Babylon is all whose business has to do with the sea, who had become rich through her trade. On alas, alas, see note at verses 9-10.

18:20 In stark contrast to the self-centered mourning of the sinful accomplices (v. 3) of Babylon the great (v v. 9-19), the martyrs in heaven are urged to rejoice because God has judged Babylon because of their shed blood (6:9-11; 17:6). Among the martyrs by this time were the apostle James (Acts 12:2) as well as Paul and Peter according to credible extrabiblical tradition.

18:21 On mighty angel, see note at 10:1. A great millstone could weigh several tons.

18:22-23 Throughout Scripture, beautiful aspects of life and culture have either been used in praise of God (Ps. 150:3-5) or in arrogant rebellion against Him (Gen. 4:21-22). After the judgment of Babylon the great, such perversion of God's intention for beauty will happen no more. The lack of repentance of the "earth dwellers" during the trumpet judgments (Rev. 9:21) was caused by the deceptive sorceries of Babylon the great.

18:24 What is seen in Revelation is the end-time manifestation of Babylon the great since she is held guilty of the blood of not just prophets and saints, but of all martyrs that were slain upon the earth throughout history.

19:1-4 The "great multitude" singing the "Hallelujah Chorus" (v v. 1,3,4,6) was taken to heaven in 7:9 and are identified as the "heaven dwellers" by comparing 7:15 and 13:6. They now praise God for (1) their salvation and (2) His righteous judgments upon Babylon, the great whore (17:1), thus avenging the blood of His servants, the martyrs (see note at 6:9-11). On the 24 elders, see note at 4:3-4. On the four living beasts, see note at 4:6-7.

19:6-8 The praise of the great multitude (see note at v v. 1-4) as a heavenly choir now turns to (1) the coming reign of the Lord and (2) the joyful marriage of the Lamb. The wife of the Lamb (Christ) is the church (Eph. 5:31-32), those redeemed from all nations (Rev. 5:9-10; 7:9) by His blood (1:5-6; 5:9-10). Since these descriptions are equally true of the vast multitude (7:9; 19:1,6) and the "heaven dwellers" (12:12; 13:6), it appears that there is a shift in imagery from the same group of people being portrayed as a choir to being the wife of the Lamb.

19:9 The fourth beatitude of the Apocalypse (see note at 1:3) has a twist: If a person accepts the "invitation" and goes to the marriage supper of the Lamb, his faith will make him part of the wife (the church). It is a feast, beginning on the evening of the wedding and continuing for days.

19:10 The Ten Commandments prohibit worship of any being other than God (Exod. 20:3-6). In sheer amazement, John fell prostrate to worship the angel. The angel immediately corrected him. The testimony of Jesus is the spirit of prophecy apparently means that all biblical prophecy either directly or indirectly testifies about Jesus, the Messiah (Luke 24:27,44-48; 1 Pet. 1:11-12).

19:11-13 John had previously seen heaven opened in 4:1. This rider on a white horse is not the same as the one in 6:2 (see note there). He judges and makes war in righteousness, not in the boastful and blasphemous way that the beast does (13:5-7). This is why He is called Faithful and True. On eyes like fire, see note at 1:14. Many crowns shows that Christ has more power to rule than Satan (12:3) or the beast (13:1). A name . . . that no man knew reminds readers that the Lord has not revealed everything about Himself and His plan (Deut. 29:29; see note at Rev. 10:3-4). A robe stained with blood looks backwards at Jesus' redemptive death (7:9) and forward to His treading the winepress of God's wrath (19:15; Isa. 63:1-6). John began both his Gospel and his first epistle by referring to Jesus as the Word (Gk logos).

19:14 Since the armies accompanying the Lord are wearing pure white linen, as did the Lamb's wife (v. 8), this is another image for the same group elsewhere called the "great multitude" (v v. 1,6; 7:9) and the "heaven dwellers" (12:12; 13:6). On why these are not angels, see note at 17:14. White horses implies that Christ allows His people to participate in the climactic victory, as they later reign with Him (20:6).

19:15 God's word pictured as a sharp sword looks back to the description of the Son of man in 1:13-16. Smite the nations sounds like wording from Psalm 2, but there the striking is done with the "rod of iron." Rule . . . with a rod of iron is the end-time fulfillment of what was predicted of the newborn Son in 12:5. On the winepress of . . . wrath, see note at 14:14-20.

19:17:19,21 The great armies of the earth, led by the beast, and the kings of the earth, assemble to make war against the Lamb (apparently at Armageddon; see notes at 16:12-14 and 16:16). But they end up being killed by the sword that comes out of the mouth of the rider on the white horse (Christ) and fed to the birds at the supper of God.

19:20 The beast (see note at 13:1-3) and the false prophet (see note at 13:11) are captured and cast alive into the lake of fire, apparently the first to be sentenced there (Matt. 25:41). They are not destroyed, but will suffer torment forever (Rev. 20:10).

20:1-3 On the angel with the key, see note at 9:1. The great chain is used to bind the dragon (Satan) in the bottomless pit. Some hold that the wording a thousand years (v v. 2,3,4,5,6,7) is figurative for a long period of time. Others think it speaks of a literal period of 1,000 years. Others think John saw a vision of 1,000 years, but it is impossible to know how the apocalyptic image here will be fulfilled. In regard to Satan not being able to deceive the nations (see note at 12:7-10) until the 1,000 years is fulfilled, a traditional view has been that Satan is limited (i.e., chained) during the new covenant era, though the apparent upsurge in demonic influence and spiritual warfare in modern times has seriously weakened this view. On Satan being loosed, see note at verses 7-10.

20:4-6 Those who sit on the thrones with authority to judge are God's people (Dan. 7:18,27; 1 Cor. 6:2). The resurrection of martyrs before Christ's earthly reign is called the first resurrection. Since this implies a second resurrection will follow, some interpreters take the first resurrection to be spiritual only (e.g., being "born again") in order to maintain the concept of a general bodily resurrection at the end of time. The fifth beatitude of the book (see note at 1:3) recognizes the holiness of those in the first resurrection. On the second death, see verse 14 and note at verses 11-15. Premillennialists follow the natural order of this passage, taking the 1,000 years as falling after the second coming of Christ. Others believe it is a "flashback" (recapitulation) of the time before the second advent, viewing it from a different perspective. Among those who take the recapitulation approach, Amillennialists believe the reign of Christ is being accomplished spiritually even now through the church. This view takes the 1,000 years figuratively, stretching over the entire church era. Postmillennialists believe the preaching of the gospel will at some future date bring about virtual worldwide conversion and a golden era of biblical values lasting 1,000 years (a time taken literally by some, figuratively by others).

20:7-10 Satan's release from the abyss (v. 3) is related to the well-known Gog and Magog prophecy in Ezekiel 38–39. This incident will serve as final proof that, even after an extended, unrivaled reign of Christ (Rev. 20:4-6), mankind (those born during the 1,000 years) will still follow the devil. When the rebellion surrounding the beloved city (probably Jerusalem, "renovated" for Christ's reign of 1,000 years) is put down by fire from heaven, as in Ezekiel 39:6, the devil is thrown into the lake of fire, to join the beast and the false prophet (see note at 19:20) for eternity.

20:11-15 > The great white throne emphasizes God's purity and holiness in judging and His sovereign right both to rule and to judge the earth. Apparently the first earth and the first heaven fled giving way at the final judgment to "a new heaven and a new earth" (21:1). The dead standing before the throne come to life in the "second resurrection" (implied in v. 5). There are two sets of books at this judgment. The names of all believers are in the book of life. The names of the "earth dwellers" are not in the book of life (13:8; 17:8). They are judged according to their works, which are recorded in the other books. No one can ever be saved by works, because that would leave room for human boasting (Eph. 2:8-9). The eternal dwelling place of all unbelievers is the lake of fire. As part of the present creation, death and hell (see note at 1:18) are also thrown into the lake of fire.

21:1 While like the present creation in some ways, a new heaven and a new earth will be much different. For example, there will be no sea. However, some believe that "sea" is symbolic for the wickedness of the current created order.

21:2 The bride of the Lamb, introduced in 19:7-9, is now pictured as the holy city, new Jerusalem (see note at v v. 9-11a). The expression coming down . . . out of heaven is used in all three references to the new Jerusalem (see note at 3:12). This has been taken to imply that the new Jerusalem will be suspended in the air, slightly above the new earth. Prepared . . . adorned may mean that the bride will be just as beautiful—and will be for eternity—as she was during the wedding festivities (19:7-8).

21:3-4 God's presence will do away with all death and pain.

21:5-6 In the present creation, a Christian is a "new creation" spiritually (2 Cor. 5:17), but in the new heaven and new earth, the Lord will make all things new. The written Word of God is faithful and true (2 Tim. 3:16), and the living Word of God is also faithful and true (Rev. 19:11). On it is done, see note at 16:17-21. On Alpha and Omega, see note at 1:8. Living water (22:17) will always be available freely, which pictures the word of grace, received through saving faith, that offers eternal life even in the present.

21:9-10 The angel's offer to show John the bride, the Lamb's wife, parallels the angel's offer to show him the judgment of Babylon in 17:1. When Jesus was tempted by the devil, He was taken up on a high mountain and shown the splendor of the world's kingdoms (Matt. 4:8), but it was nothing in comparison to John's view of the new Jerusalem. On in the Spirit, see note at 1:10. On descending out of heaven, see note at verse 2.

21:11:14,21 On a jasper stone, see note at 4:3-4. The twelve gates (each made of a massive single pearl) in the great wall of the new Jerusalem have written on them the names of the tribes of Israel. The twelve foundations of the city wall have the names of the apostles of Christ. This strongly implies that the unified people of God will in some sense maintain the distinct covenant promises to Israel and the church eternally.

21:15-20 On the measuring reed, see note at Rev. 11:1-2. The city is 1,400 miles square with walls over 200 feet thick. This is mind-boggling, as are the materials of the wall—jasper stone and pure gold. The foundations are named for the 12 apostles. It is unknown which precious stone stands for which apostle.

21:22-27 No temple is needed in the new Jerusalem. God the Father and Jesus Christ are its sanctuary. Also, as there was light from the Lord before the creation of the physical light sources of the universe (Gen. 1:3,14-15), there is no need for sun or moon in the city. Apparently various nations and human kings will be recognizable in the eternal state, but since all who will be there are included in the Lamb's book of life (see note at 3:4-5), and anything evil will be excluded, there is no need for security, and there can be no sin.

22:1-5 The river of water of life looks back to Ezekiel 47, as well as to Jesus' promise about the Holy Spirit flowing as "rivers of living water" (John 7:37-39) from those who believe in Him. The tree of life was in the center of the garden of Eden (Gen. 2:9; 3:3). After the fall of mankind into sin, God denied humanity access to the tree (Gen. 3:24). Ezekiel 47:12 speaks of trees that bear fruit with medicinal value. The wording here pictures the new Jerusalem as the new and permanent "Eden," where there shall be no more curse (see Gen. 3:14-19). Adam and Eve walked with the Lord periodically in the garden; in new Jerusalem His presence will be constant. All inhabitants will have his name on their foreheads, as was the case with the 144,000 (14:1). On no night, see note at 21:22-27.

22:6-7 The sixth beatitude of the book repeats the emphases on the imminence of the events in Revelation and the need for application of its prophecies seen in the first beatitude in 1:3 (see note there).

22:8-9 John repeats his mistake of false worship of an angel (see 19:10 and note there). Apparently the worship of angels (who are majestic) is an easy mistake to make, even for a mature Christian like John.

22:10-12 The book of Daniel was "sealed till the time of the end" (Dan. 12:9) to conceal its contents. In clear contrast, and in light of the imminence of the events portrayed in Revelation, John was commanded not to seal the words of this book. Until the events are fulfilled, people will continue to act in keeping with their nature, but when the Lord comes, He will render to each person according to his deeds (20:12; 2 Cor. 5:10).

22:13 On Alpha and Omega, see note at 1:8.

22:14:15,17 The final beatitude of the Apocalypse (see note at 1:3) is an elegant presentation of the gospel, using the imagery of the new Eden ("the tree of life") and the eternal city. Do his commandments includes having faith in the shed blood of Christ. The right to the tree of life is what Adam and Eve were cut off from by their sin. All unbelievers, with their various sinful lifestyles, are excluded from the tree and the city. With the repeated invitation to come and take the water of life freely (i.e., free grace; see Eph. 2:8-9), Revelation ends with passionate evangelistic appeal. Though Jews referred to Gentiles as dogs, in this case it more likely refers to false teachers, whatever their ethnicity, as in Php. 3:2.

22:16 Jesus is the offspring of David in the sense of being a blood descendant of King David. This also serves as a messianic title (see Matt. 1:1 and the family tree in Luke 3:23-31). On the bright and morning star, see note at Rev. 2:28.

22:18-19 It is doubtful the wording here directly refers to closing the canon of the Bible. The book (Gk biblion; "scroll") that is not to be tampered with is the book of Revelation, but the wording does imply that all Scripture should be guarded as sacred, never tampered with. The immediate context in Revelation is of a new Eden (v v. 1-5). In Genesis 3, Eve added to the Word of God (Gen. 3:3) and the Serpent took away from what the Lord had said (Gen. 3:4). As a result, this "biblical bookends" effect of Gen. 3:3-4 and Rev. 22:18-19 infers that, just as Genesis is the first book in the Bible, Revelation is the last.

22:20 Jesus promised that He will come quickly (see note at 1:1,3), but it has been well over 1,900 years since He uttered these words. John prayed for Jesus to come soon. God's patience toward the unbelieving world is a cause of Jesus' delay (2 Pet. 3:8-10).

22:21 The book of Revelation, though made up largely of apocalyptic (1:1) and prophetic (1:3) literary forms, begins (1:4) and ends like a letter. In spite of all the works of the devil and the judgment and wrath of God detailed in between, the Apocalypse starts and ends with grace, making a full circle. This is a fitting symmetry for a book that foretells the ultimate victory of "the God of all grace" (1 Pet. 5:10).

Revelation Cross-References

a 1:1John 3:32; 8:26; 12:49

bver. 3; ch. 4:1

cch. 22:16

d 1:2 ver. 9; ch. 6:9; 12:17; 2 Cor. 1:6

e1 John 1:1

f 1:3 ch. 22:7; Luke 11:28

gch. 22:10; Rom. 13:11; James 5:8; 1 Pet. 4:7

h 1:4 ver. 8; Exod. 3:14

iJohn 1:1

jch. 3:1; 4:5; 5:6; Zech. 3:9; 4:10

k 1:5 ch. 3:14; John 8:14; 1 Tim. 6:13

l1 Cor. 15:20; Col. 1:18

mch. 17:14; 19:16; Eph. 1:20

nJohn 13:34; 15:9; Gal. 2:20

oHeb. 9:14; 1 John 1:7

p 1:6 ch. 5:10; 20:6; 1 Pet. 2:5,9

q1 Tim. 6:16; Heb. 13:21; 1 Pet. 4:11; 5:11

r 1:7 Dan. 7:13; Matt. 24:30; 26:64; Acts 1:11

sZech. 12:10; John 19:37

t 1:8ver. 11,17; ch. 2:8; 21:6; 22:13; Isa. 41:4; 44:6; 48:12

uver. 4; ch. 4:8; 11:17; 16:5

v 1:9 Php. 1:7; 4:14; 2 Tim. 1:8

wRom. 8:17; 2 Tim. 2:12

xver. 2; ch. 6:9

y 1:10ch. 4:2; 17:3; 21:10; Acts 10:10; 2 Cor. 12:2

zJohn 20:26; Acts 20:7; 1 Cor. 16:2

aach. 4:1; 10:8

ab 1:11 ver. 8

acver. 17

a 1:12 ver. 20; Exod. 25:37; Zech. 4:2

b 1:13 ch. 2:1

cch. 14:14; Ezek. 1:26; Dan. 7:13; 10:16

dDan. 10:5

ech. 15:6

f 1:14 Dan. 7:9

gch. 2:18; 19:12; Dan. 10:6

h 1:15ch. 2:18; Ezek. 1:7; Dan. 10:6

ich. 14:2; 19:6; Ezek. 43:2; Dan. 10:6

j 1:16 ver. 20; ch. 2:1; 3:1

kch. 2:12,16; 19:15,21; Isa. 49:2; Eph. 6:17; Heb. 4:12

lch. 10:1; Acts 26:13

m 1:17 Ezek. 1:28

nDan. 8:18; 10:10

over. 11; ch. 2:8; 22:13; Isa. 41:4; 44:6; 48:12

p 1:18Rom. 6:9

qch. 4:9; 5:14

rch. 20:1; Ps. 68:20

s 1:19ver. 12, etc.

tch. 2:1, etc.

uch. 4:1, etc.

v 1:20ver. 16

wver. 12

xch. 2:1, etc.; Mal. 2:7

yZech. 4:2; Matt. 5:15; Php. 2:15

z 2:1ch. 1:16,20

aach. 1:13

a 2:2 ver. 9,13,19; ch. 3:1,8,15; Ps. 1:6

b1 John 4:1

c2 Cor. 11:13; 2 Pet. 2:1

d 2:3 Gal. 6:9; Heb. 12:3,5

e 2:5 Matt. 21:41,43

f 2:6 ver. 15

g 2:7 ver. 11,17,29; ch. 3:6, 13,22; 13:9 Matt. 11:15; 13:9,43

hch. 22:2,14

iGen. 2:9

j 2:8ch. 1:8,17-18

k 2:9ver. 2

lLuke 12:21; 1 Tim. 6:18; James 2:5

mRom. 2:17,28-29; 9:6

nch. 3:9

o 2:10Matt. 10:22

pMatt. 24:13

qch. 3:11; James 1:12

r 2:11 ver. 7; ch. 13:9

sch. 20:14; 21:8

t 2:12 ch. 1:16

u 2:13 ver. 2

vver. 9

w 2:14 Num. 24:14; 25:1; 31:16; 2 Pet. 2:15; Jude 11

a 2:14 ver. 20; Acts 15:29; 1 Cor. 8:9-10; 10:19-20

b1 Cor. 6:13, etc.

c 2:15 ver. 6

d 2:16 ch. 1:16; 19:15,21; Isa. 11:4; 2 Thess. 2:8

e 2:17 ver. 7,11

fch. 3:12; 19:12

g 2:18 ch. 1:14-15

h 2:19ver. 2

i 2:20 1 Kings 16:31; 21:25; 2 Kings 9:7

jver. 14; Exod. 34:15; Acts 15:20,29; 1 Cor. 10:19-20

k 2:21 ch. 9:20; Rom. 2:4

l 2:23 1 Sam. 16:7; 1 Chron. 28:9; 29:17; 2 Chron. 6:30; Ps. 7:9; Jer. 11:20; 17:10; 20:12; John 2:24-25; Acts 1:24; Rom. 8:27

mch. 20:12; Ps. 62:12; Matt. 16:27; Rom. 2:6; 14:12; 2 Cor. 5:10; Gal. 6:5

n 2:24 Acts 15:28

o 2:25 ch. 3:11

p 2:26 John 6:29; 1 John 3:23

qch. 3:21; 20:4; Matt. 19:28; Luke 22:29-30; 1 Cor. 6:3

r 2:27 ch. 12:5; Ps. 2:8-9; 49:14; Dan. 7:22; 19:15

s 2:28 ch. 22:16; 2 Pet. 1:19

a 2:29ver. 7

b 3:1 ch. 1:4,16; 4:5; 5:6

cch. 2:2

dEph. 2:1,5; 1 Tim. 5:6

e 3:3 ver. 11; 1 Tim. 6:20; 2 Tim. 1:13;

fver. 19

gch. 16:15; Matt. 24:42-43; 25:13; Mark 13:33; Luke 12;39-40; 1 Thess. 5:2,6; 2 Pet. 3:10

a 3:4 Acts 1:15

bJude 23

cch. 4:4; 6:11; 7:9,13

d 3:5 ch. 19:8

eExod. 32:32; Ps. 69:28

fch. 13:8; 17:8; 20:12; 21:27; Php. 4:3

gMatt. 10:32; Luke 12:8

h 3:6 ch. 2:7

i 3:7 Acts 3:14

jver. 14; ch. 1:5; 6:10; 19:11; 1 John 5:20

kch. 1:18; Isa. 22:22; Luke 1:32

lMatt. 16:19

mJob 12:14

n 3:8 ver. 1

o1 Cor. 16:9; 2 Cor. 2:12

p 3:9ch. 2:9

qIsa. 49:23; 60:14

r 3:102 Pet. 2:9

sLuke 2:1

tIsa. 24:17

u 3:11 ch. 1:3; 22:7,12,20; Php. 4:5

vver. 3; ch. 2:25

wch. 2:10

x 3:12 1 Kings 7:21; Gal. 2:9

ych. 2:17; 14:1; 22:4

zch. 21:2,10; Gal. 4:26; Heb. 12:22

aach. 22:4

ab 3:13 ch. 2:7

ac 3:14Isa. 65:16

a 3:14ver. 7; ch. 1:5; 19:11; 22:6

bCol. 1:15

c 3:15ver. 1

d 3:17Hos. 12:8; 1 Cor. 4:8

e 3:18 Isa. 55:1; Matt. 13:44; 25:9

fch. 7:13; 16:15; 19:8; 2 Cor. 5:3

g 3:19Job 5:17; Prov. 3:11-12; Heb. 12:5-6; James 1:12

h 3:20SS. 5:2

iLuke 12:37

jJohn 14:23

k 3:21 ch. 2:26-27; Matt. 19:28; Luke 22:30; 1 Cor. 6:2; 2 Tim. 2:12

l 3:22 ch. 2:7

m 4:1 ch. 1:10

nch. 11:12

och. 1:19; 22:6

p 4:2 ch. 1:10; 17:3; 21:10

qIsa. 6:1; Jer. 17:12; Ezek. 1:26; 10:1; Dan. 7:9

a 4:3 Ezek. 1:28

b 4:4 ch. 11:16

cch. 3:4-5; 6:11; 7:9,13-14; 19:14

dver. 10

e 4:5 ch. 8:5; 16:18

fExod. 37:23; 2 Chron. 4:20; Ezek. 1:13; Zech. 4:2

gch. 1:4; 3:1; 5:6

h 4:6 ch. 15:2; Exod. 38:8

iEzek. 1:5

jver. 8

k 4:7Num. 2:2, etc.; Ezek. 1:10; 10:14

l 4:8 Isa. 6:2

mver. 6

nIsa. 6:3

och. 1:8

pch. 1:4

q 4:9ch. 1:18; 5:14; 15:7

r 4:10ch. 5:8,14

sver. 9

tver. 4

u 4:11 ch. 5:12

vch. 10:6; Gen. 1:1; Acts 17:24; Eph. 3:9; Col. 1:16

w 5:1 Ezek. 2:9-10

xIsa. 29:11; Dan. 12:4

y 5:3 ver. 13

z 5:5 Gen. 49:9-10; Heb. 7:14

aach. 22:16; Isa. 11:1,10; Rom. 15:12

abver. 1; ch. 6:1

ac 5:6 ver. 9,12; ch. 13:8; Isa. 53:7; John 1:29,36; 1 Pet. 1:19

adZech. 3:9; 4:10

aech. 4:5

a 5:7 ch. 4:2

b 5:8 ch. 4:8,10

cch. 14:2; 15:2

dch. 8:3-4; Ps. 141:2

e 5:9ch. 14:3; Ps. 40:3

fch. 4:11

gver. 6

hch. 14:4; Acts 20:28; Rom. 3:24; 1 Cor. 6:20; 7:23; Eph. 1:7; Col. 1:14; Heb. 9:12; 1 Pet. 1:18-19; 2 Pet. 2:1; 1 John 1:7

ich. 7:9; 11:9; 14:6; Dan. 4:1; 6:25

j 5:10ch. 1:6; 20:6; 22:5; Exod. 19:6; 1 Pet. 2:5,9

k 5:11 ch. 4:4,6

lPs. 68:17; Dan. 7:10; Heb. 12:22

m 5:12 ch. 4:11

n 5:13 ver. 3; Php. 2:10

och. 1:6; 1 Chron. 29:11; Rom. 9:5; 16:27; 1 Tim. 6:16; 1 Pet. 4:11; 5:11

pch. 6:16; 7:10

q 5:14 ch. 19:4

rch. 4:9-10

s 6:1 ch. 5:5-7

tch. 4:7

u 6:2 ch. 19:11; Zech. 6:3

vPs. 45:4-5

wch. 14:14; Zech. 6:11

x 6:3 ch. 4:7

y 6:4 Zech. 6:2

z 6:5 ch. 4:7

a 6:5 Zech. 6:2

b 6:6 ch. 9:4

c 6:7 ch. 4:7

d 6:8Zech. 6:3

eEzek. 14:21

fLev. 26:22

g 6:9 ch. 8:3; 9:13; 14:18

hch. 20:4

ich. 1:9

jch. 12:17; 19:10; 2 Tim. 1:8

k 6:10See Zech. 1:12

lch. 3:7

mch. 11:18; 19:2

n 6:11 ch. 3:4-5; 7:9,14

och. 14:13; Heb. 11:40

p 6:12ch. 16:18

qJoel 2:10,31; 3:15; Matt. 24:29; Acts 2:20

r 6:13 ch. 8:10; 9:1

s 6:14Ps. 102:26; Isa. 34:4; Heb. 1:12-13

tch. 16:20; Jer. 3:23; 4:24

u 6:15Isa. 2:19

v 6:16 ch. 9:6; Hos. 10:8; Luke 23:30

w 6:17 ch. 16:14; Isa. 13:6, etc.; Zeph. 1:14, etc.

xPs. 76:7

y 7:1Dan. 7:2

zch. 9:4

aa 7:3ch. 6:6; 9:4

abch. 14:1; Ezek. 9:4

acch. 22:4

a 7:4ch. 9:16

bch. 14:1

c 7:9Rom. 11:25

dch. 5:9

ever. 14; ch. 3:5, 18; 4:4; 6:11

f 7:10ch. 19:1; Ps. 3:8; Isa. 43:11; Jer. 3:23; Hos. 13:4

gch. 5:13

h 7:11 ch. 4:6

i 7:12ch. 5:13-14

j 7:13ver. 9

k 7:14ch. 6:9; 17:6

lch. 1:5; Isa. 1:18; Heb. 9:14; 1 John 1:7; See Zech. 3:3-5

m 7:15 ch. 21:3; Isa. 4:5-6

n 7:16 Isa. 49:10

a 7:16 ch. 21:4; Ps. 121:6

b 7:17 Ps. 23:1; 36:8; John 10:11,14

cch. 21:4; Isa. 25:8

d 8:1 ch. 6:1

e 8:2 Matt. 18:10; Luke 1:19

f2 Chron. 29:25-28

g 8:3 ch. 5:8

hch. 6:9; Exod. 30:1

i 8:4 Ps. 141:2; Luke 1:10

j 8:5 ch. 16:18

k2 Sam. 22:8; 1 Kings 19:11; Acts 4:31

l 8:7 Ezek. 38:22

mch. 16:2

nch. 9:4; Isa. 2:13

o 8:8 Jer. 51:25; Amos 7:4

pch. 16:3

qEzek. 14:19

r 8:9ch. 16:3

s 8:10ch. 9:1; Isa. 14:12

tch. 16:4

u 8:11 Ruth 1:20

vExod. 15:23; Jer. 9:15; 23:15

w 8:12 Isa. 13:10; Amos 8:9

a 8:13 ch. 14:6; 19:17

bch. 9:12; 11:14

c 9:1 ch. 8:10; Luke 10:18

dver. 2,11; ch. 17:8; 20:1; Luke 8:31

e 9:2 Joel 2:2,10

f 9:3 Exod. 10:4; Judg. 7:12

gver. 10

h 9:4 ch. 6:6; 7:3

ich. 8:7

jch. 7:3; See Exod. 12:23; Ezek. 9:4

k 9:5 ver. 10; ch. 11:7

l 9:6 ch. 6:16; Job 3:21; Isa. 2:19; Jer. 8:3

m 9:7 Joel 2:4

nNah. 3:17

oDan. 7:8

p 9:8Joel 1:6

q 9:9Joel 2:5-7

r 9:10ver. 5

s 9:11 Eph. 2:2

tver. 1

u 9:12ch. 8:13

v 9:14ch. 16:12

a 9:16 Ps. 68:17; Dan. 7:10

bEzek. 38:4

cch. 7:4

d 9:17 1 Chron. 12:8; Isa. 5:28-29

e 9:19Isa. 9:15

f 9:20Deut. 31:29

gLev. 17:7; Deut. 32:17; Ps. 106:37; 1 Cor. 10:20

hPs. 115:4; 135:15; Dan. 5:23

i 9:21 ch. 22:15

j 10:1Ezek. 1:28

kch. 1:16; Matt. 17:2

lch. 1:15

m 10:2 Matt. 28:18

n 10:3 ch. 8:5

o 10:4Dan. 8:26; 12:4,9

p 10:5 Exod. 6:8; Dan. 12:7

q 10:6 ch. 4:11; 14:7; Neh. 9:6;

rch. 16:17; Dan. 12:7

s 10:7 ch. 11:15

a 10:8ver. 4

b 10:9Jer. 15:16; Ezek. 2:8; 3:1-3

c 10:10 Ezek. 3:3

dEzek. 2:10

e 11:1 ch. 21:15; Ezek. 40:3; Zech. 2:1

fNum. 23:18

g 11:2 Ezek. 40:17,20

hPs. 79:1; Luke 21:24

iDan. 8:10

jch. 13:5

k 11:3 ch. 20:4

lch. 19:10

mch. 12:6

n 11:4 Ps. 52:8; Jer. 11:16; Zech. 4:3,11,14

o 11:5 2 Kings 1:10,12; Jer. 1:10; 5:14; Ezek. 43:3; Hos. 6:5

pNum. 16:29

q 11:6 1 Kings 17:1; James 5:16-17

rExod. 7:19

s 11:7Luke 13:32

tch. 13:1,11; 17:8

uch. 9:2

vDan. 7:21; Zech. 14:2

w 11:8ch. 14:8; 17:1,5; 18:10

xch. 18:24; Heb. 13:12

y 11:9ch. 17:15

zPs. 79:2-3

aa 11:10ch. 12:12; 13:8

a 11:10Esther 9:19,22

bch. 16:10

c 11:11 ver. 9

dEzek. 37:5,9-10,14

e 11:12ch. 12:5; Isa. 14:13

fIsa. 60:8; Acts 1:9

g2 Kings 2:1,5,7

h 11:13 ch. 6:12

ich. 16:19;

jch. 14:7; 15:4; Josh. 7:19

k 11:14 ch. 8:13; 9:12; 15:1

l 11:15 ch. 10:7

mch. 16:17; 19:6; Isa. 27:13

nch. 12:10

oDan. 2:44; 7:14,18,27

p 11:16 ch. 4:4; 5:8; 19:4

q 11:17 ch. 1:4,8; 4:8; 16:5

rch. 19:6

s 11:18 ver. 2,9

tch. 6:10; Dan. 7:9-10

uch. 19:5

vch. 23:10; 18:6

w 11:19ch. 15:5,8

xch. 8:5; 16:18

ych. 16:21

a 12:2 Isa. 66:7; Gal. 4:19

b 12:3ch. 17:3

cch. 17:9-10

dch. 13:1

e 12:4 ch. 9:10,19

fch. 17:18

gDan. 8:10

hver. 2

iExod. 1:16

j 12:5 ch. 2:27; 19:15; Ps. 2:9

k 12:6 ver. 4

lch. 11:3

m 12:7 Dan. 10:13,21; 12:1

nver. 3; ch. 20:2

o 12:9Luke 10:18; John 12:31

pch. 20:2; Gen. 3:1,4

qch. 20:3

rch. 9:1

s 12:10ch. 11:15; 19:1

tJob 1:9; 2:5; Zech. 13:1

u 12:11 Rom. 8:33-34,37; 16:20

vLuke 14:26

w 12:12 ch. 18:20; Ps. 96:11; Isa. 49:13

xch. 8:13; 11:10

a 12:12 ch. 10:6

b 12:13 ver. 5

c 12:14 Exod. 19:4

dver. 6

ech. 17:3

fDan. 7:25; 12:7

g 12:15 Isa. 59:19

h 12:17 ch. 11:7; 13:7; Gen. 3:15;

ich. 14:13

jch. 1:2,9; 6:9; 20:4; 1 Cor. 2:1; 1 John 5:10

k 13:1 Dan. 7:2,7

lch. 12:3; 17:3,9,12

m 13:2 Dan. 7:6

nDan. 7:5

oDan. 7:4

pch. 12:9

qch. 16:10

rch. 12:4

s 13:3 ver. 12,14

tch. 17:8

u 13:4 ch. 18:18

v 13:5 Dan. 7:8,11,25; 11:36

wch. 11:2; 12:6

x 13:6 John 1:14; Col. 2:9

y 13:7 ch. 11:7; 12:17; Dan. 7:21

zch. 11:18; 17:15

aa 13:8 ch. 3:5; 20:12,15; 21:27; Exod. 32:32; Dan. 12:1; Php. 4:3

abch. 17:8

ac 13:9ch. 2:7

a 13:10Isa. 33:1

bGen. 9:6; Matt. 26:52

cch. 14:12

d 13:11ch. 11:7

e 13:12 ver. 3

f 13:13 ch. 16:14; Deut. 13:1-3; Matt. 24:24; 2 Thess. 2:9

g1 Kings 18:38; 2 Kings 1:10,12

h 13:14 ch. 12:9; 19:20

i2 Thess. 2:9-10

j2 Kings 20:7

k 13:15ch. 16:2; 19:20; 20:4

l 13:16ch. 14:9; 19:20; 20:4

m 13:17 ch. 14:11

nch. 15:2

o 13:18 ch. 17:9

pch. 15:2

qch. 21:17

r 14:1ch. 5:5

sch. 7:4

tch. 7:3; 13:16

u 14:2ch. 1:15; 19:6

vch. 5:8

w 14:3 ch. 5:9; 15:3

xver. 1

y 14:4 2 Cor. 11:2

zch. 3:4; 7:15,17; 17:14

aach. 5:9

abJames 1:18

ac 14:5 Ps. 32:2; Zeph. 3:13

adEph. 5:27; Jude 24

ae 14:6 ch. 8:13

afEph. 3:9-11; Titus 1:2

agch. 13:7

ah 14:7 ch. 11:18; 15:4

a 14:7 Neh. 9:6; Ps. 33:6; 124:8; 146:5-6; Acts 14:15; 17:24

b 14:8ch. 18:2; Isa. 21:9; Jer. 51:8

cch. 11:8; 16:19; 17:2,5; 18:3,10,18,21; 19:2; Jer. 51:7

d 14:9ch. 13:14-16

e 14:10 Ps. 75:8; Isa. 51:17; Jer. 25:15

fch. 18:6

gch. 16:19

hch. 20:10

ich. 19:20

j 14:11 ch. 19:3; Isa. 34:10

k 14:12 ch. 13:10

lch. 12:17

m 14:13ch. 20:6; Eccl. 4:1-2

n1 Cor. 15:18; 1 Thess. 4:16

och. 6:11; 2 Thess. 1:7; Heb. 4:9-10

p 14:14 ch. 1:13; Ezek. 1:26; Dan. 7:13

qch. 6:2

r 14:15 ch. 6:17

sJoel 3:13; Matt. 13:39

tch. 13:12; Jer. 51:33

u 14:18 ch. 16:8

vJoel 3:13

w 14:19ch. 19:15

x 14:20Isa. 63:3; Lam. 1:15

ych. 11:8; Heb. 13:12

zch. 19:14

aa 15:1 ch. 12:1,3

abch. 16:1; 21:9

acch. 14:10

ad 15:2 ch. 4:6; 21:18

aeMatt. 3:11

a 15:2 ch. 13:15-17

bch. 5:8; 14:2

c 15:3 ch. 14:3; Exod. 15:1; Deut. 31:30

dDeut. 32:4; Ps. 111:2; 139:14

ech. 16:7; Ps. 145:17; Hos. 14:9

f 15:4 Exod. 15:14-16; Jer. 10:7

gIsa. 66:22

h 15:5ch. 11:19; See Num. 1:50

i 15:6 ver. 1

jch. 1:13; Exod. 28:6,8; Ezek. 44:17-18

k 15:7ch. 4:6

lch. 4:9; 10:6; 1 Thess. 1:9

m 15:8 Exod. 40:34; 1 Kings 8:10; 2 Chron. 5:14; Isa. 6:4

n2 Thess. 1:9

o 16:1 ch. 15:1

pch. 14:10; 15:7

q 16:2 ch. 8:7

rExod. 9:9-11

sch. 13:16-17

tch. 13:14

u 16:3 ch. 8:8

vExod. 7:17,20

wch. 8:9

x 16:4 ch. 8:10

yExod. 7:20

z 16:5 ch. 15:3

aach. 1:4,8; 4:8; 11:17

ab 16:6 ch. 3:15; Matt. 23:34-35

acch. 11:18; 18:20

adIsa. 49:26

ae 16:7 ch. 15:3

afch. 13:10; 14:10; 19:2

ag 16:8 ch. 8:12

ahch. 9:17-18; 14:18

ai 16:9 ver. 11,21

a 16:9 ch. 9:20; Dan. 5:22-23

bch. 11:13; 14:7

c 16:10ch. 13:2

dch. 9:2

ech. 11:10

f 16:11ver. 9,21

gver. 2

hver. 9

i 16:12 ch. 9:14

jSee Jer. 50:38; 51:36

kIsa. 41:2,25

l 16:13 1 John 4:1-3

mch. 12:3,9

nch. 19:20; 20:10

o 16:14 1 Tim. 4:1; James 3:15

pch. 13:13-14; 19:20; 2 Thess. 2:9

qLuke 2:1

rch. 17:14; 19:19; 20:8

s 16:15ch. 3:3; Matt. 24:43; 1 Thess. 5:2; 2 Pet. 3:10

tch. 3:4,18; 2 Cor. 5:3

u 16:16 ch. 19:19

v 16:17 ch. 21:6

w 16:18ch. 4:5; 8:5; 11:19

xch. 11:13

yDan. 12:1

z 16:19ch. 14:8; 17:18

aach. 18:5

abch. 14:10; Isa. 51:17,23; Jer. 25:15-16

ac 16:20ch. 6:14

ad 16:21 ch. 11:19

aever. 9,11

afSee Exod. 9:23-25

ag 17:1 ch. 21:9

a 17:1 ch. 16:19; 18:16-17,19

bch. 19:2; Nah. 3:4

cver. 15; Jer. 51:13

d 17:2 ch. 18:3

ech. 14:8; 18:3; Jer. 51:7

f 17:3 ch. 12:6,14

gch. 12:3

hch. 13:1

iver. 9

jver. 12

k 17:4ch. 18:12,16

lDan. 11:38

mch. 18:6; Jer. 51:7

nch. 14:8

o 17:52 Thess. 2:7

pch. 11:8; 14:8; 16:19; 18:2,10,21

qch. 18:9; 19:2

r 17:6ch. 18:24

sch. 13:15; 16:6

tch. 6:9-10; 12:11

u 17:8 ch. 11:7; 13:1

vver. 11; ch. 13:10

wch. 13:3

xch. 13:8

y 17:9ch. 13:18

zch. 13:1

aa 17:11 ver. 8

ab 17:12 ch. 13:1; Dan. 7:20; Zech. 1:18-19,21

ac 17:14ch. 16:14; 19:19

a 7:14ch. 19:16; Deut. 10:17; 1 Tim. 6:15

bch. 14:4; Jer. 50:44-45

c 17:15ver. 1; Isa. 8:7

dch. 13:7

e 17:16ch. 16:12; Jer. 50:41-42

fch. 18:16; Ezek. 16:37-44

gch. 18:8

h 17:172 Thess. 2:11

ich. 10:7

j 17:18ch. 16:19

kch. 12:4

l 18:1 ch. 17:1

mEzek. 43:2

n 18:2 ch. 14:8; Isa. 13:19; 21:9; Jer. 51:8

oIsa. 13:21; 21:8; 34:14; Jer. 50:39; 51:37

pIsa. 14:23; 34:11; Mark 5:2-3

q 18:3 ch. 14:8; 17:2

rver. 11,15; Isa. 47:15

s 18:4 Isa. 48:20; 52:11; Jer. 50:8; 51:6,45; 2 Cor. 6:17

t 18:5 Gen. 18:20-21; Jer. 51:9; Jon. 1:2

uch. 16:19

v 18:6 ch. 13:10; Ps. 137:8; Jer. 50:15,29; 51:24,49; 2 Tim. 4:14

wch. 14:10

xch. 16:19

y 18:7Ezek. 28:2, etc.

zIsa. 47:7-8; Zeph. 2:15

aa 18:8ver. 10; Isa. 47:9

abch. 17:16

acch. 11:17; Jer. 50:34

ad 18:9ver. 3; ch. 17:2; Ezek. 26:16-17

aeJer. 50:46

afver. 18; ch. 19:3

ag 18:10 ch. 14:8; Isa. 21:9

ahver. 17,19

ai 18:11 ver. 3; Ezek. 27:27-36

aj 18:12 ch. 17:4

a 18:13 Ezek. 27:13

b 18:15ver. 3,11

c 18:16ch. 17:4

d 18:17 ver. 10

eIsa. 23:14; Ezek. 27:29

f 18:18ver. 9; Ezek. 27:30-31

gch. 13:4

h 18:19Josh. 7:6; 1 Sam. 4:12; Job 2:12; Ezek. 27:30

iver. 8

j 18:20 Isa. 44:23; 49:13; Jer. 51:48

kch. 19:2; Luke 11:49-50

l 18:21Jer. 51:64

mch. 12:8; 16:20

n 18:22 Isa. 24:8; Jer. 7:34; 16:9; 25:10; Ezek. 26:13

o 18:23Jer. 25:10

pJer. 7:34; 16:9; 25:10; 33:11

qIsa. 23:8

rch. 17:2,5; 2 Kings 9:22; Nah. 3:4

s 18:24 ch. 17:6

tJer. 51:49

u 19:1 ch. 11:15

vch. 4:11; 7:10,12; 12:10

w 19:2 ch. 15:3; 16:7

xch. 6:10; 18:20; Deut. 32:43

y 19:3 ch. 14:11; 18:9,18; Isa. 34:10

z 19:4 ch. 4:4,6,10; 5:14

aach. 5:14; 1 Chron. 16:36; Neh. 5:13; 8:6

ab 19:5 Ps. 134:1; 135:1

acch. 11:18; 20:12

ad 19:6 ch. 14:2; Ezek. 1:24; 43:2

a 19:6 ch. 11:15,17; 12:10; 21:22

b 19:7 ch. 21:2,9; Matt. 22:2; 25:10; 2 Cor. 11:2; Eph. 5:32

c 19:8 ch. 3:18; Ps. 45:13-14; Ezek. 16:10

dPs. 132:9

e 19:9Matt. 22:2-3; Luke 14:15-16

fch. 21:5; 22:6

g 19:10ch. 22:8

hch. 22:9; Acts 10:26; 14:14-15

ich. 12:17; 1 John 5:10

j 19:11 ch. 15:5

kch. 6:2

lch. 3:14

mIsa. 11:4

n 19:12 ch. 1:14; 2:18

och. 6:2

pver. 16; ch. 2:17

q 19:13 Isa. 63:2-3

rJohn 1:1; 1 John 5:7

s 19:14ch. 14:20

tch. 4:4; 7:9; Matt. 28:3

u 19:15ver. 27; ch. 1:16; Isa. 11:4; 2 Thess. 2:8

vch. 2:27; 12:5; Ps. 2

wch. 14:19-20; Isa. 63:3

x 19:16 ver. 12

ych. 17:14; Dan. 2:47; 1 Tim. 6:15

z 19:17 ver. 21

aaEzek. 39:17

ab 19:18Ezek. 39:18,20

ac 19:19ch. 16:16; 17:13-14

a 19:20ch. 16:13-14

bch. 13:12,15

cch. 20:10; See Dan. 7:11

dch. 14:10; 21:8

e 19:21ver. 15

fver. 17-18

gch. 17:16

h 20:1 ch. 1:18; 9:1

i 20:2 ch. 12:9; See 2 Pet. 2:4; Jude 6

j 20:3 Dan. 6:17

kver. 8; ch. 16:14,16

l 20:4 Dan. 7:9,22,27; Matt. 19:28; Luke 22:30

m1 Cor. 6:2-3

nch. 6:9

och. 13:12

pch. 13:15-16

qch. 5:10; Rom. 8:17; 2 Tim. 2:12

r 20:6 ch. 2:11; 21:8

sch. 1:6; 5:10; Isa. 61:6; 1 Pet. 2:9

tver. 4

u 20:7 ver. 2

v 20:8 ver. 3,10

wEzek. 38:2; 39:1

xch. 16:14

y 20:9Isa. 8:8; Ezek. 38:9,16

z 20:10ver. 8

aach. 19:20

abch. 14:10-11

ac 20:11 ch. 21:1; 2 Pet. 3:7,10-11

adDan. 2:35

ae 20:12 ch. 19:5

afDan. 7:10

a 20:12 ch. 3:5; 13:8; 21:27; Ps. 69:28; Dan. 12:1; Php. 4:3

bver. 13; ch. 2:23; 22:12; Jer. 17:10; 32:19; Matt. 16:27; Rom. 2:6

c 20:13 ch. 6:8

dver. 12

e 20:14 1 Cor. 15:26,54-55

fver. 6; ch. 21:8

g 20:15ch. 19:20

h 21:1 Isa. 65:17; 66:22; 2 Pet. 3:13

ich. 20:11

j 21:2ver. 10; ch. 3:12; Isa. 52:1; Gal. 4:26; Heb. 11:10; 12:22; 13:14

kIsa. 54:5; 61:10; 2 Cor. 11:2

l 21:3 ch. 7:15; Lev. 26:11-12; Ezek. 43:7; 2 Cor. 6:16

m 21:4 ch. 7:17; Isa. 25:8

nch. 20:14; 1 Cor. 15:26,54

oIsa. 35:10; 61:3; 65:19

p 21:5ch. 4:2,9; 5:1; 20:11

qIsa. 43:19; 2 Cor. 5:17

rch. 19:9

s 21:6 ch. 16:17

tch. 1:8; 22:13

uch. 22:17; Isa. 12:3; 55:1; John 4:10,14; 7:37

v 21:7 Zech. 8:8; Heb. 8:10

w 21:8 ch. 22:15; 1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5; 1 Tim. 1:9; Heb. 12:14

xch. 20:14-15

y 21:9ch. 15:1,6-7

zver. 2; ch. 19:7

aa 21:10ch. 1:10; 17:3

abver. 2; Ezek. 48

ac 21:11 ver. 23; ch. 22:5

ad 21:12 Ezek. 48:31-34

a 21:13 Ezek. 48:31-34

b 21:14 Matt. 16:18; Gal. 2:9; Eph. 2:20

c 21:15 ch. 11:1; Ezek. 40:3; Zech. 2:1

d 21:19Isa. 54:11

e 21:21 ch. 22:2

f 21:22 John 4:23

g 21:23ver. 11; ch. 22:5; Isa. 24:23; 60:19-20;

h 21:24 Isa. 60:3,5,11; 66:12

i 21:25 Isa. 60:11

jch. 22:5; Isa. 60:20; Zech. 14:7

k 21:26 ver. 24

l 21:27 ch. 22:14-15; Isa. 35:8; 52:1; 60:21; Joel 3:17

mch. 3:5; 13:8; 20:12; Php. 4:3

n 22:1 Ezek. 47:1; Zech. 14:8

o 22:2 ch. 21:21; Ezek. 47:12

pch. 2:7; Gen. 2:9

qch. 21:24

r 22:3Zech. 14:11

sEzek. 48:35

t 22:4 Matt. 5:8; 1 Cor. 13:12; 1 John 3:2

uch. 3:12; 14:1

v 22:5 ch. 21:23,25

wPs. 36:9; 84:11

xch. 3:21; Dan. 7:27; Rom. 5:17; 2 Tim. 2:12

y 22:6 ch. 19:9; 21:5

zch. 1:1

aa 22:7 ver. 10,12, 20; ch. 3:11

abch. 1:3

a 22:8 ch. 19:10

b 22:9ch. 19:10

c 22:10 ch. 10:4; Dan. 8:26; 12:4,9

dch. 1:3

e 22:11 Ezek. 3:27; Dan. 12:10; 2 Tim. 3:13

f 22:12 ver. 7

gIsa. 40:10; 62:11

hch. 20:12; Rom. 2:6; 14:12

i 22:13 ch. 1:8, 11; 21:6; Isa. 41:4; 44:6; 48:12

j 22:14 Dan. 12:12; 1 John 3:24

kver. 2; ch. 2:7

lch. 21:27

m 22:15 ch. 9:20-21; 21:8; 1 Cor. 6:9-10; Gal. 5:19-21; Col. 3:6

nPhp. 3:2

o 22:16 ch. 1:1

pch. 5:5

qch. 2:28; Num. 24:17; Zech. 6:12; 2 Pet. 1:19

r 22:17 ch. 21:2,9

sch. 21:6; Isa. 55:1; John 7:37

t 22:18Deut. 4:2; 12:32; Prov. 30:6

u 22:19 ch. 3:5; 13:8; Exod. 32:33; Ps. 69:28

vch. 21:2

w 22:20ver. 12

xJohn 21:25

y2 Tim. 4:8

z 22:21 Rom. 16:20,24; 2 Thess. 3:18

Revelation

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Timeline of Revelation

Outline

Revelation Study Notes

Revelation Cross-References