The Revelation
.
Introduction to Revelation
A Focus on Jesus Christ
fromJESUS.net
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The Revelation
A Commentary by Graham Düll
fromJESUS.net
The Revelation
by Graham Düll
1. ‘Aggelos’ means messenger
Please note that I follow the leada of Robert Youngb in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
The Revelation
by Graham Dull
and
Commentary on Revelation
by Graham Dull
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Word to html -- b15
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 26 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 26 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
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Word to html -- b14
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 26 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 26 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
Roboto 18
Roboto 20
Word to html -- b13
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 26 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 26 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
Roboto 18
Roboto 20
Word to html -- b12
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 24 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 26 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
Roboto 18
Roboto 20
Word to html -- b11
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 24 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 24 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
Roboto 18
Roboto 20
Word to html -- b10
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 24 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 20 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 18 Bold
Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Roboto 13.5
Roboto 16
Roboto 18
Roboto 12
Roboto 13.5
Roboto 16
Roboto 18
Roboto 20
Word to html
Calibri Light 30 Bold Centred ‘Word Title’ Modified
Subtitle: Calibri Light 22 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 24 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 20 Centred
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 22 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
Roboto 16 While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 18 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Calibri Light 24 ‘Word Title’ Modified
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
Arial Nova 16 Bold
Roboto 13.5 "I was in the Spirit" (4:2) is the Parallel Phrase to Rev 1:10. This phrase is associated with the transition of the vision on earth (concerning the seven churches) to the vision in heaven (concerning the throne of God, and subsequently, how God and his agents are working for the redemption of mankind).
While the words, "I was in the Spirit," are not quite the very first words of either introduction, they are markers that John has used to indicate that a transition has taken place. Notice below, how both parallels occur just a short way into the narrative.
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Police officer and driver killed,
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A dam is a barrier
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A dam is a barrier
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A dam is a ******* that ***** or restricts the **** of surface water or underground streams. Reservoirs created ** dams not only suppress floods but also provide ***** for activities such as irrigation, human consumption, ********** use, aquaculture, and navigability.
A dam is a barrier that stops or restricts the flow of ******* water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, *** navigability.
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A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
1. A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
2. A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
3. A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
4. A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
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A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
T16.5
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
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A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
A dam is a barrier that stops or restricts the flow of surface water or underground streams. Reservoirs created by dams not only suppress floods but also provide water for activities such as irrigation, human consumption, industrial use, aquaculture, and navigability. Wikipedia
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Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
It may be translated ‘messenger’ when it is understood to relate to a human messenger. For instance, in Matthew 11:10, Jesus calls John the Baptist ‘my messenger’ (aggelos). A further example may be seen in ‘Revelation chapters two and three’ where footnotes in many Bibles suggest ‘messenger’ as an alternative/correct translation.
Number one Heading -- #1 Heading: Helvetica 33
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
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In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
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In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
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Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he
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consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
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In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
102
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
127
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
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Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text.
This is normal text.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
It may be translated ‘messenger’ when it is understood to relate to a human messenger. For instance, in Matthew 11:10, Jesus calls John the Baptist ‘my messenger’ (aggelos). A further example may be seen in ‘Revelation chapters two and three’ where footnotes in many Bibles suggest ‘messenger’ as an alternative/correct translation.
Number one Heading -- #1 Heading: Helvetica 33
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
No 2 26 Heading text. Heading text. Heading text. Heading text. Heading text.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Number 3 Heading. #3 Heading: Helvetica 20 Bold #3 Heading: Helvetica 20 Bold #3 Heading: Helvetica 20 Bold
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
#4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
102
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
127
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
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This is normal text.
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Text: Helvetica 14 – Small text.
Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text. Small text.
This is normal text.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
It may be translated ‘messenger’ when it is understood to relate to a human messenger. For instance, in Matthew 11:10, Jesus calls John the Baptist ‘my messenger’ (aggelos). A further example may be seen in ‘Revelation chapters two and three’ where footnotes in many Bibles suggest ‘messenger’ as an alternative/correct translation.
Number one Heading -- #1 Heading: Helvetica 33
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
No 2 26 Heading text. Heading text. Heading text. Heading text. Heading text.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Number 3 Heading. #3 Heading: Helvetica 20 Bold #3 Heading: Helvetica 20 Bold #3 Heading: Helvetica 20 Bold
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
#4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold #4 Heading: Helvetica 18 Bold
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
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Rev 1:1, 2
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The Chiasm of Revelation
The first two verses of Revelation form a well-constructed and perfect chiasm.
It will be helpful to look at the following two points before considering the chiasm in detail.
‘Aggelos’ means messenger
Please note that I follow the lead of Robert Young in his literal translation of the Scriptures (YLT) where he consistently translates the Greek ‘aggelos’ as messenger. ‘Aggelos’ means messenger.
In Scripture in general, ‘aggelos’ is variously translated as either messenger, or angel.
It may be translated ‘messenger’ when it is understood to relate to a human messenger. For instance, in Matthew 11:10, Jesus calls John the Baptist ‘my messenger’ (aggelos). A further example may be seen in ‘Revelation chapters two and three’ where footnotes in many Bibles suggest ‘messenger’ as an alternative/correct translation.
When referring to heavenly beings, ‘aggelos’ is usually translated as ‘angel.’ See Revelation 5:11, ‘Then I looked and heard the voice of many angels numbering thousands upon thousands.’ These angels were around the throne, praising the ‘Lamb’ Jesus Christ. The angels mentioned here are ‘heavenly beings’ created by God.
Also note that in Acts 7:38, Yehweh is called the ‘aggelos’ (the angel) when his role was that of a ‘messenger.’ This verse refers to the occasion when God spoke to Moses on Mount Sinai, and gave his Ten Commandments to the people. (See Exodus 19:20 to 20:19) ‘They said to Moses, “Speak to us yourself and we will listen. But do not have God speak to us or we will die.”’ (Exo 20:19)
Show and Tell (See and Hear)
While the Book of Revelation is purely a written narrative, it presents a massive amount of material that is ideally suited to a visual and sound presentation. In Rev 5:11, John said, ‘Then I looked and heard …’ Expressions such as this abound throughout the book. John received the revelation as a sight and sound experience.
While we are in Rev 5, look at verse 5, where John is told about ‘the Lion of the tribe of Judah, the Root of David.’ He hears about a lion, but in the next verse, he does not see a lion, rather he sees a lamb. ’Then I saw a Lamb, looking as if it had been slain.’ (Rev 5:6)
Furthermore, the images are not motionless and static, rather they are active. Rev 13:1 describes ‘a beast coming out of the sea.’ It is in motion, it is active.
The narrative too, is full of loud sounds and loud voices. Revelation 10:3, 4 ‘and he (Jesus) gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down.”’
Throughout its narrative, the Book of Revelation portrays frantic activity, thunderous sounds and loud voices. It has a narrative which is ideally suited to a modern-day audio-visual format. The narrative though, was written some 2,000 years ago.
The chiasm which we are about to consider, contains the fertile and living seed of an audio-visual presentation. Throughout the book, the seed germinates, and grows into many grand ‘audio-visual’ displays. As such, the chiasm is the ideal introduction to Revelation.
The Chiasm (Revelation 1:1, 2)
A chiasm is a literary structure whereby the first line (first portion) parallels the last line (last portion), and the second line parallels the second last line. This format repeats over and over until all points are presented. Revelation 1:1, 2 has three parallel points.
A well-constructed chiasm may also have an important central line which functions (1) as a Title to the chiasm, and (2) as a Summary of the chiasm. The chiasm of Revelation includes this feature.
Revelation 1:1, 2
A 1. . . . . . The revelation of Jesus Christ,
B 1. . . . . . which God gave him
C 1. . . . . . to show his servants what must soon take place.
D. . . . . . He (God) made it known by sending his messenger (Jesus Christ) to his servant John
C 2. . . . . . his servant John testifies to everything he saw
B 2. . . . . . -- that is, the word of God
A 2. . . . . . and the testimony of Jesus Christ.
God, Jesus Christ, and God’s servants
Reference A.
Immediately we see the clear and distinct parallel between the first and last lines.
Jesus Christ is presented in both instances.
A 1. — ‘The revelation of Jesus Christ’
parallels
A 2. — ‘the testimony of Jesus Christ.’
Both lines relate to the person Jesus Christ.
Reference B.
God is presented.
B 1. — ‘which God gave him’
parallels
B 2. — ‘that is, the word of God’
Both lines clearly relate to God.
Reference C.
God’s servants are presented.
C 1. — ‘to show his servants (PLURAL) what must soon take place’
parallels
C 2. — ‘his servant John (SINGULAR) testifies to everything he saw’
Both lines relate to God’s servants.
C 1. — In the top instance, it is ‘his servants’ (PLURAL) to which reference is made. The Revelation is given to and intended for ‘all of God’s servants.’ This reference is inclusive, it relates to all who will read the Revelation and seek to understand it.
C 2. — We are told that Jesus gave it to ‘his servant John’ (SINGULAR). John was entrusted with receiving it, writing it, and sharing it by sending it to the seven churches. In Revelation 1:11, Jesus told John: ‘Write on a scroll what you see and send it to the seven churches.’ In this manner, it was given by Jesus to one servant to be shared with all servants.
Show and Tell
The ‘first half’ of the chiasm primarily relates to sharing its visual aspect, while the ‘second half’ is concerned with verbally testifying to its truth.
Reference A.
Two aspects are portrayed: (1) the Revelation -- which is visual, and (2) the Testimony -- which is verbal.
A 1. — ‘The revelation of Jesus Christ’
parallels
A 2. — ‘the testimony of Jesus Christ.’
A 1. — In the first line, the ‘revelation’ refers primarily to what Jesus shows (that which he reveals visually).
A 2. — In the second line, the ‘testimony’ is the testimony given by Jesus’ words. It is his verbal witness – ‘the testimony of Jesus Christ.’ Jesus speaks extensively in the Book of Revelation. We note, for instance, that the ‘entire seven messages’ to the churches were spoken by Jesus. (See Revelation Chapters 2 and 3)
Reference B.
God gave the Revelation which itself is the Word of God.
B 1. — ‘which God gave him’
parallels
B 2. — ‘that is, the word of God’
B 1. — What did God give to Jesus Christ? God gave Jesus the ‘revelation.’ It was to show what must soon take place. The revelation originated with God; it came from God through Jesus Christ.
B 2. — Likewise, the ‘word of God’ is the testimony of God. This also stands true in the broader sense, as the Bible, ‘being the Word of God’ is the testimony of God. Note that we separate the Bible into the Old Testament and the New Testament. ‘Testament’ means testimony, evidence, and witness. The word of God is God’s testimony.
Reference C.
The church is shown the revelation because John testifies to it.
C 1. — ‘to show his servants (PLURAL) what must soon take place’
parallels
C 2. — ‘his servant John (SINGULAR) testifies to everything he saw’
C 1. — Servants PLURAL: It was ‘to show what must soon take place.’ All of God’s servants are to see this revelation of future events. God revealed it to Jesus Christ, and Jesus revealed it to his servants through his servant John.
C 2. — Servant SINGULAR: John testifies. ‘His servant John testifies to everything he saw.’ God testifies first, Jesus testifies next, and then John testifies.
In this line of the chiasm, both the audible and the visible aspects are included -- ‘John testifies to everything he saw.’
D. Central line – Title/Summary
‘He (God) made it known by sending his messenger (Jesus Christ) to his servant John’
This ‘Title line/Summary line’ gives a succinct description of the entire chiasm. It summarises the chiasm. ‘God made it known // by sending his messenger (Jesus Christ) // to his servant John’
God gave Jesus the revelation. ‘The revelation of Jesus Christ, which God gave him.’ (Rev 1:1)
Jesus, in turn, gave the revelation to John. In Rev 1:10, 11, Jesus told John: ‘Write on a scroll what you see and send it to the seven churches.’
Final Point
The chiasm is concise and informative. It provides the perfect introduction to the Book of Revelation.
Author: — Graham Dull, Dubbo, NSW, Australia
Mobile: — (+61) 466 787 188 — 0466 787 188 — Please leave a message or text; ‘unrecognized numbers’ may not be answered.
Email: — gd@fromjesus.net
Website: — Life from God — lifefromgod.com
Website: — From Jesus — fromjesus.net
Introduction to Revelation
In Revelation, Jesus is portrayed as the great High Priest. He is seen walking among the seven churches. He holds the seven spirits of God in his hand. He says, "Whoever has ears, let him hear what the Spirit says to the churches." He is also seen as the Lamb -- and the Lion -- as Lord of lords -- and the King of kings.
He ministers to every need of his church -- he rebukes any wrong-doing, he speaks encouraging words to his people, he provides abundant blessings for them, and to those he loves he gives eternal life.
We catch glimpses of the temple and of what is going on inside. We see the High Priest, we see seven golden lampstands, the altar, a messenger with a golden censer standing at the golden altar of incense, we see the ark of his covenant, and we see the ministry that is being carried out in this most holy place.
We see the Holy City, the New Jerusalem -- and in contrast, we see Babylon the Great. One is a beautiful and holy city, the other a fallen domain.
Of Babylon, it is said, "Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues." For "Fallen! Fallen is 'Babylon the Great!' She has become a dwelling place for demons."
Of Jerusalem, it is said, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."
And we learn much more -- we discover the contrast between 'the mark of the beast,' and the 'seal of God,' we acknowledge the contrast between 'the great dragon who was cast down,' and 'the Lamb who was worshiped.'
The book offers many blessings -- seven in all. The first proclaims, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it, and take to heart what is written in it, because the time is near." (Rev 1:3)
With this blessing, let us begin.
Next Section
God sends his Messenger to John.
Acknowledgements
I am greatly indebted to these commentators as I have studied the Book of Revelation. (This acknowledgement does not mean that any of them endorse the views I have expressed here.)
They truly have been a blessing to me.
Listed in alphabetical order --
BAUCHAM, Voddie
BAUCKHAM, Richard
CONWAY, Tim
HENNEKE, David
MICHAELS, J. Ramsey
PAULIEN, Jon
PITTMAN, Al
STEFANOVIC, Ranko
TURNER, Mark
WHITE, Ellen