Professional Documents
Culture Documents
This article is about the book in the New Testament. For of traditional sources date the book to the reign of the
other uses, see Book of Revelation (disambiguation).
emperor Domitian (AD 81-96), and the evidence tends
The Book of Revelation, often known simply as Rev- to conrm this.[4]
The book spans three literary genres: the epistolary, the
apocalyptic, and the prophetic.[5] It begins with John, on
the island of Patmos in the Aegean, addressing a letter to the "Seven Churches of Asia". He then describes
a series of prophetic visions, including gures such as
the Whore of Babylon and the Beast, culminating in the
Second Coming of Jesus Christ.
The obscure and extravagant imagery has led to a wide
variety of interpretations: historicist interpretations see
in Revelation a broad view of history; preterist interpretations treat Revelation as mostly referring to the events
of the apostolic era (1st century), or, at the latest, the fall
of the Roman Empire; futurists believe that Revelation
describes future events; and idealist or symbolic interpretations consider that Revelation does not refer to actual
people or events, but is an allegory of the spiritual path
and the ongoing struggle between good and evil.
The title is taken from the rst word of the book in Koine
Greek: apokalypsis, meaning unveiling
or revelation. The author names himself as John, but
it is extremely unlikely that the author of Revelation was
also the author of the Gospel of John. Some of the evidence for this was set out as early as the second half of
the 3rd century by Dionysius, archbishop of Alexandria,
who noted that the gospel and the epistles attributed to
John, unlike Revelation, do not name their author, and
that the Greek of the gospel is correct and elegant while
that of Revelation is neither; some later scholars believe
that the two books also have radical dierences in theological perspective.[6] Tradition links him to John the
Apostle, but it is unlikely that the apostle could have lived
into the most likely time for the books composition, the
reign of Domitian, and the author never states that he
knew Jesus.[7] All that is known is that this John was a
Jewish Christian prophet, probably belonging to a group
of such prophets, and was accepted as such by the congregations to whom he addresses his letter.[8][9] His pre-
cise identity remains unknown,[10] and modern scholarship commonly refers to him as John of Patmos.
Early Church tradition dates the book to end of the emperor Domitian (reigned AD 8196), and most modern
scholars agree, although the author may have written a
rst version under Vespasian (AD 6979) and updated it
under Domitian.[11] The beast with seven heads and the
number 666 seem to allude directly to the emperor Nero,
but this does not require that Revelation was written in
the 60s, as there was a widespread belief in later decades
that Nero would return.[12][8]
1.2 Genre
Revelation is an apocalyptic prophecy in the form of a
letter (epistle) addressed to seven churches in the Roman
province of Asia.[13] Apocalypse means the revealing
of divine mysteries;[14] John is to write down what is revealed (what he sees in his vision) and send it to the seven
churches.[13] The entire book constitutes the letterthe
letters to the seven individual churches are introductions
to the rest of the book, which is addressed to all seven.[13]
The book is also prophecy: Revelation uses the word
in various forms twenty-one times, more than any other
New Testament book.[15]
St. John the Evangelist on Patmos by Hieronymous Bosch, circa
1489
1.3 Sources
Although Revelation rarely quotes directly from the Old
Testament, it is permeated with allusions and echoes in
almost every verse. Over half of the references are to
Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel
standing out as the most inuential. Because these references are allusions rather than quotes, it is dicult
to know whether the author was using the Hebrew or
the Greek version of the Hebrew scriptures, but he was
clearly often inuenced by the Greek. He very frequently
combines multiple references, and again the allusional
style makes it impossible to be certain to what extent he
was doing so consciously.[16]
1.4 Setting
2.2
Outline
1.5
Canonical history
1.6
There are approximately 230 Greek manuscripts of Revelation. The major manuscripts are the Codex Sinaiticus (4th century), Codex Alexandrinus (5th century), and
Codex Ephraemi Rescriptus (5th century). In addition,
there are numerous papyri, especially that of p47 (3rd
century); the minuscules (8th to 10th century), plus fragmentary quotations in the Church fathers of the 2nd to
5th centuries and the 6th century Greek commentary on
Revelation by Andreas.[25]
2
2.1
Divisions in the book seem to be marked by the repetition of key phrases, by the arrangement of subject matter into blocks, and around its Christological passages,[26]
and much use is made of signicant numbers, especially
the number seven, which represented perfection according to ancient numerology.[27] Nevertheless, there is a
complete lack of consensus among scholars about the
structure of Revelation.[28] The following is therefore an
outline of the books contents rather than of its structure.
2.2 Outline
Main article: Events of Revelation
The angel gives John the letter to the churches of Asia, Beatus
Escorial, circa 950.
2.2
Outline
The Fourth Angel sounds his trumpet, Apocalypse 8. Beatus Escorial, circa 950.
Thrust in thy sickle, and reap: for the time is come for thee to
reap; for the harvest of the earth is ripe. (14:15), Escorial Beatus
2.2
Outline
ii. The stars of heaven fall to the earth and
the sky recedes like a scroll being rolled
up (6:1314).
iii. Every mountain and island is moved out
of place (6:14).
iv. The people of earth retreat to caves in the
mountains (6:15).
v. The survivors call upon the mountains
and the rocks to fall on them, so as to
hide them from the wrath of the Lamb
(6:16).
(g) Interlude: The 144,000 Hebrews are sealed.
i. 144,000, from the twelve "tribes of Israel, are sealed as servants of God on
their foreheads. (7:18)
ii. A great multitude stand before the Throne
of God, who come out of the Great Tribulation, clothed with robes made white in
the blood of the Lamb and having palm
branches in their hands. (7:917)
(h) Seventh Seal: Introduces the seven trumpets
(8:15)
i. Silence in heaven for about half an hour
(8:1).
ii. Seven angels are each given trumpets
(8:2).
iii. An eighth angel takes a golden censer,
lled with re from the heavenly altar,
and throws it to the earth (8:35). What
follows are peals of thunder, rumblings,
ashes of lightning, and an earthquake
(8:5).
iv. After the eighth angel has devastated the
earth, the seven angels introduced in verse
2 prepare to sound their trumpets (8:6).
7
i. A star falls from the sky (9:1).
ii. This star is given the key to the bottomless pit (9:1).
iii. The star then opens the bottomless pit.
When this happens, smoke [rises] from
[the Abyss] like smoke from a gigantic
furnace. The sun and sky [are] darkened
by the smoke from the Abyss (9:2).
iv. From out of the smoke, locusts who are
given power like that of scorpions of the
earth (9:3), who are commanded not to
harm anyone or anything except for people who were not given the seal of God
on their foreheads (from chapter 7) (9:4).
v. The locusts are described as having a
human appearance (faces and hair) but
with lions teeth, and wearing breastplates of iron"; the sound of their wings
resembles the thundering of many horses
and chariots rushing into battle (9:79).
(f) Sixth Trumpet: The Second Woe (9:1321)
i. The four angels bound to the great river
Euphrates are released to prepare two
hundred million horsemen.
ii. These armies kill a third of mankind by
plagues of re, smoke, and brimstone.
(g) Interlude: The little scroll. (10:111)
i. An angel appears, with one foot on the
sea and one foot on the land, having an
opened little book in his hand.
ii. Upon the cry of the angel, seven thunders
utter mysteries and secrets that are not to
be written down by John.
iii. John is instructed to eat the little scroll
that happens to be sweet in his mouth, but
bitter in his stomach, and to prophesy.
iv. John is given a measuring rod to measure
the temple of God, the altar, and those
who worship there.
v. Outside the temple, at the court of the
holy city, it is trod by the nations for fortytwo months (3 1/2 years).
vi. Two witnesses prophesy for 1,260 days,
clothed in sackcloth. (11:114)
3.1
Eschatological
(a) The Beast and the False Prophet are cast into
the Lake of Fire. (19:1121)
(b) The Dragon is imprisoned in the Bottomless
Pit for a thousand years. (20:13)
(c) The resurrected martyrs live and reign with
Christ for a thousand years. (20:46)
(d) After the Thousand Years
9
Preterism, in which Revelation mostly refers to the
events of the apostolic era (1st century) or, at the
latest, the fall of the Roman Empire;
Amillennialism, which contends that the millennium
has already begun and is identical with the current
church age;
Futurism, which believes that Revelation describes
future events (modern believers in this interpretation
are often called "millennialists"); and
Interpretations
Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the
same time) and as prophecy of events to come, for which
the contemporaneous events were a form of foreshadow.
It rejects attempts to determine, before the fact, if the
events of Revelation are occurring by mapping them onto
present-day events, taking to heart the Scriptural warning
against those who proclaim He is here!" prematurely. In3.1 Eschatological
stead, the book is seen as a warning to be spiritually and
morally ready for the end times, whenever they may come
Most of the interpretations fall into one or more of the (as a thief in the night), but they will come at the time
following categories:
of Gods choosing, not something that can be precipitated
nor trivially deduced by mortals.[32] This view is also held
Historicism, which sees in Revelation a broad view by many Catholics, although there is a diversity of opinion
of history;
about the nature of the Apocalypse within Catholicism.
10
3 INTERPRETATIONS
Book of Revelation is the only book of the New Testament that is not read during services by the Eastern Orthodox Church. In the Coptic Orthodox Church (which is
not in communion with the Eastern Orthodox church but
is liturgically similar), the whole Book of Revelation is
read during Apocalypse Night or Bright Saturday (6 days
after Pascha).
3.1.2
Paschal liturgical
Latter-day Saints
Such is the theme of the Revelation. The details about 3.1.6 Esoteric
the beasts, the wars, the angels, the men, etc., contribute
to the development of this theme. By a little study, the The esoterist views Revelation as bearing multiple levels
theme can be perceived even if the details are not com- of meaning, the lowest being the literal or dead-letter.
3.2
Radical discipleship
11
the Book of Revelation. Some of these writers have no
connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration. Revelation has been approached from Hindu philosophy and
Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities
of prophetic inspiration to modern poetic inspiration, or
the parallels with Greek drama. In recent years, theories
have arisen which concentrate upon how readers and texts
interact to create meaning and which are less interested
in what the original author intended.
Charles Cutler Torrey taught Semitic languages at Yale.
His lasting contribution has been to show how much more
meaningful prophets, such as the scribe of Revelation, are
when treated as poets rst and foremost. He thought this
was a point often lost sight of because most English bibles
render everything in prose.[50] Poetry was also the reason
John never directly quoted the older prophets. Had he
done so, he would have had to use their (Hebrew) poetry
whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic.[51] This
was why the surviving Greek translation was written in
such a strange idiom. It was a literal translation that had
to comply with the warning at Revelation 22:18 that the
text must not be corrupted in any way. According to Torrey, the story is that The Fourth Gospel was brought to
Ephesus by a Christian fugitive from Palestine soon after
the middle of the rst century. It was written in Aramaic. Later, the Ephesians claimed this fugitive had actually been the beloved disciple himself. Subsequently,
this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until AD 80,
when Christians were expelled from the synagogues,[52]
the Christian message was always rst heard in the synagogue and, for cultural reasons, the evangelist would
have spoken in Aramaic, else he would have had no
hearing.[53] Torrey showed how the three major songs
in Revelation (the new song, the song of Moses and the
Lamb and the chorus at 19: 68) each fall naturally into
four regular metrical lines plus a coda.[54] Other dramatic
moments in Revelation, such as 6: 16 where the terried
people cry out to be hidden, behave in a similar way.[55]
12
few are charged to do judgment; everyone without exception is charged to show mercy.[61] Her conclusion is
that Christians should see John as representative of all
his brethren so they should hope as he hoped, love as
he loved.[62]
Recently, aesthetic and literary modes of interpretation
have developed, which focus on Revelation as a work
of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of
good over evil. Elisabeth Schuessler Fiorenza wrote Revelation: Vision of a Just World from the viewpoint of
rhetoric.[63] Accordingly, Revelations meaning is partially determined by the way John goes about saying
things, partially by the context in which readers receive
the message and partially by its appeal to something beyond logic. Professor Schuessler Fiorenza believes that
Revelation has particular relevance today as a liberating
message to disadvantaged groups. Johns book is a vision
of a just world, not a vengeful threat of world-destruction.
Her view that Revelations message is not gender-based
has caused dissent. She says we are to look behind the
symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes horror literature and the misogyny which underlies the narrative is
extreme.[64] Professor Schuessler Fiorenza would seem
to be saying Johns book is more like science ction; it
does not foretell the future but uses present-day concepts
to show how contemporary reality could be very dierent.
3.3 Academic
Modern biblical scholarship attempts to understand Revelation in its 1st century historical context within the
genre of Jewish and Christian apocalyptic literature. This
approach considers the text as an address to seven historical communities in Asia Minor. Under this interpretation, assertions that the time is near are to be taken
literally by those communities. Consequently, the work
is viewed as a warning to not conform to contemporary
Greco-Roman society which John unveils as beastly,
demonic, and subject to divine judgment. There is further information on these topics in the entries on higher
criticism and apocalyptic literature.
13
contains more Old Testament allusions than any other
New Testament book, but it does not record a single quotation. Perhaps signicantly, Revelation chooses dierent sources than other New Testament books. Revelation
concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers. Methodological objections have been made
to this course as each allusion may not have an equal signicance. To counter this, G. K. Beale sought to develop
a system that distinguished 'clear', 'probable', and 'possible' allusions. A clear allusion is one with almost the
same wording as its source, the same general meaning,
and which could not reasonably have been drawn from
elsewhere. A probable allusion contains an idea which
is uniquely traceable to its source. Possible allusions are
described as mere echoes of their putative sources.
Yet, with Revelation, the problems might be judged more
fundamental. The author seems to be using his sources
in a completely dierent way to the originals. For example, he borrows the 'new temple' imagery of Ezekiel 40
48 but uses it to describe a New Jerusalem which, quite
pointedly, no longer needs a temple because it is Gods
dwelling. Ian Boxall[73] writes that Revelation is no montage of biblical quotations (that is not Johns way) but a
wealth of allusions and evocations rewoven into something new and creative. In trying to identify this something new, Boxall argues that Ezekiel provides the 'backbone' for Revelation. He sets out a comparative table listing the chapters of Revelation in sequence and linking
most of them to the structurally corresponding chapter in
Ezekiel. The interesting point is that the order is not the
same. John, on this theory, rearranges Ezekiel to suit his
own purposes.
Some commentators argue that it is these purposes and
not the structure that really matter. G. K. Beale believes
that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulllment of
Daniel 7.[74]
6 See also
Alpha and Omega
Apocalypse of John dated astronomically
Apocalypse of Peter
The Apocalypse 2000 lm
Figures in Revelation
In order of appearance:
Apocalypticism
Arethas of Caesarea
Biblical numerology
1. John of Patmos
Horae Apocalypticae
14
Notes
References
[1] Carson, Don (2005). An Introduction to the New Testament (2nd ed.). Grand Rapids, Michigan: Zondervan. p.
465. ISBN 0-310-51940-3.
[2] Collins 1984, p. 28.
[3] Bauckham 1992, p. 2.
[4] Stuckenbruck 2003, p. 1535-1536.
[5] Stuckenbruck 2003, p. 1536.
[6] Collins 1984, p. 2829.
[7] Collins 1984, p. 2627.
[8] Stuckenbruck 2003, p. 15351536.
[9] 1992, p. 2, 2425.
[10] Stuckenbruck 2003, p. 1535.
[11] Burkett 2002, p. 503504.
[12] Collins 2002, p. 100.
[13] Bauckham 1993, p. 2.
[14] McKim 2014, p. 16.
[15] Couch 2001, p. 81.
[16] Beale & McDonough 2007, p. 1081-1084.
[17] Stephens, p. 143-145.
[18] Stephens, p. 152.
[19] Collins 1984, p. 154.
[20] Wall 2011, p. no page number.
[21] Stonehouse 1929, p. 138142.
[22] Pattemore 2004, p. 1.
[23] McDonald Sanders, p. append.D-2,note 19.
[24] Hoekema 1979, p. 297.
[25] Pate 2010, p. no page number.
[26] Tenney 1988, p. 32-41.
[27] Senior & Getty 1990, p. 398-399.
[28] Mounce 1998, p. 32.
[29] Robert J. Karris (ed.) The Collegeville Bible Commentary Liturgical Press, 1992 p. 1296.
REFERENCES
15
[48] Rieger, Joerg (2007). Christ & Empire: From Paul to Postcolonial Times. Fortress Press. ISBN 978-0-8006-20387.
[49] Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 123126. Revelation
[50] Charles C. Torrey The Apocalypse of John New Haven:
Yale University Press (1958). Christopher R. North in
his The Second Isaiah London: OUP (1964) p. 23 says of
Torreys earlier Isaiah theory, Few scholars of any standing have accepted his theory. This is the general view of
Torreys theories. However, Christopher North goes on to
cite Torrey on 20 major occasions and many more minor
ones in the course of his book. So, Torrey must have had
some inuence and poetry is the key.
[51] Apocalypse of John p. 7
[52] Apocalypse of John p. 37
[53] Apocalypse of John p. 8
[54] Apocalypse of John p. 137
[67] Apocalypse p. 6
[68] Apocalypse p. 11 Lawrence did not consider how these
two types of Christianity (good and bad in his view) might
be related other than as opposites. He noted the dierence
meant that the John who wrote a gospel could not be the
same John that wrote Revelation.
[69] Wes Howard-Brook & Anthony Gwyther Unveiling Empire New York: Orbis (1999) p. 76
[70] S Moyise p.13 reports no work whatsoever done between
1912 and 1984
[71] Anon An exposition of the Apocalypse on a new principle
of literal interpretation Aberdeen: Brown (1871)
[72] S. Moyise The Old Testament in the Book of Revelation
Sheeld: Sheeld Academic Press (1995) p. 31
[73] Ian Boxall The Revelation of St John London: Continuum
& Peabody MA: Hendrickson (2006) p. 254
[74] G. K. Beale Johns use of the Old Testament in Revelation
Sheeld: Sheeld Academic Press (1998) p. 109
9 Bibliography
Ammannati, Renato (2010). Rivelazione e Storia.
Ermeneutica dell'Apocalisse. Transeuropa.
Bauckham, Richard (1993). The Theology of the
Book of Revelation. Cambridge University Press.
Beale, G.K.; McDonough, Sean M. (2007). Revelation. In Beale, G. K.; Carson, D. A. Commentary
on the New Testament Use of the Old Testament.
Baker Academic.
Burkett, Delbert (2000). An Introduction to the New
Testament and the Origins of Christianity. Cambridge University Press.
Collins, Adela Yarbro (1984). Crisis and Catharsis: The Power of the Apocalypse. Westminster John
Knox Press.
Crutcheld, Larry V. (2001). Revelation in the
New Testament Canon. In Couch, Mal. A Bible
Handbook to Revelation. Kregel Academic.
Hoekema, Anthony A (1979). The Bible and the future. Eerdmans. ISBN 978-0-8028-3516-1.
McDonald, Lee Martin; Sanders, James A. (2002).
The Canon Debate. Hendrickson Publishers.
McKim, Donald K. (2014). The Westminster Dictionary of Theological Terms, Second Edition. Westminster John Knox Press,.
Senior, Donald; Getty, Mary Ann (1990). The
Catholic Study Bible. Oxford University Press.
16
Mounce, Robert H. (1998). The Book of Revelation.
Eerdmans.
Pattemore, Stephen (2004). The People of God in
the Apocalypse. Cambridge University Press.
Schnelle, Udo (2007). Theology of the New Testament [tr.2009]. Baker Academic.
Stuckenbruck, Loren T. (2003). Revelation.
In Dunn, James D. G.; Rogerson, John William.
Eerdmans Commentary on the Bible. Eerdmans.
Stephens, Mark B. (2011). Annihilation Or Renewal?: The Meaning and Function of New Creation
in the Book of Revelation. Mohr Siebeck.
Wall, Robert W. (2011). Revelation. Baker Books.
Bass, Ralph E., Jr. (2004) Back to the Future: A
Study in the Book of Revelation, Greenville, South
Carolina: Living Hope Press, ISBN 0-9759547-09.
Beale G.K., The Book of Revelation, NIGTC, Grand
Rapids Cambridge 1999. ISBN 0-8028-2174-X
Bousset W., Die Oenbarung Johannis, Gttingen
18965 , 19066 .
Boxall, Ian, (2006) The Revelation of Saint John
(Blacks New Testament Commentary) London:
Continuum, and Peabody, Massachusetts: Hendrickson. ISBN 0-8264-7135-8 U.S. edition: ISBN
1-56563-202-8
Boxall, Ian (2002) Revelation: Vision and Insight
An Introduction to the Apocalypse, London: SPCK
ISBN 0-281-05362-6
Brown, Raymond E. (3 October 1997). Introduction
to the New Testament. Anchor Bible. ISBN 0-38524767-2.
Ehrman, Bart D. (2004). The New Testament: A
Historical Introduction to the Early Christian Writings. New York: Oxford. ISBN 0-19-515462-2.
Forbes, Andrew ; Henley, David (2012). Apocalypse: The Illustrated Book of Revelation. Chiang
Mai: Cognoscenti Books. ASIN: B008WAK9SS
Ford, J. Massyngberde (1975) Revelation, The
Anchor Bible, New York: Doubleday ISBN 0-38500895-3.
9 BIBLIOGRAPHY
Hahn, Scott (1999) The Lambs Supper: Mass as
Heaven on Earth, Darton, Longman, Todd, ISBN
0814658180
Harrington Wilfrid J. (1993) Sacra Pagina: Revelation, Michael Glazier, ISBN 978-0814658185
Hernndez, Juan, Scribal habits and theological inuences in the Apocalypse, Tbingen 2006
Hudson, Gary W. (2006) Revelation: Awakening
The Christ Within, Vesica Press, ISBN 0-97785172-9
Jennings, Charles A. (2001) The Book of Revelation From An Israelite and Historicist Interpretation, Truth in History Publications. ISBN 9780979256585.
Kiddle M., The Revelation of St. John (The Moat
New Testament Commentary), New York London
1941.
Kirsch, Thomas. A History of the End of the
World: How the Most Controversial Book in the Bible
Changed the Course of Western Civilization. New
York: HarperOne, 2006.
Lohmeyer, Ernst, Die Oenbarung des Johannes,
Tbingen 1953.
Muggleton, Lodowicke Works on the Book of Revelation London 2010 ISBN 978-1-907466-04-5
Mller U.B., Die Oenbarung des Johannes, Gttersloh 1995.
Pate, C. Marvin (2010). Four Views on the Book of
Revelation. Zondervan.
Prigent P., L'Apocalypse, Paris 1981.
Samael Aun Weor (2004) [1960]. The Aquarian
Message: Gnostic Kabbalah and Tarot in the Apocalypse of St. John. Thelema Press. ISBN 0-97459165-3.
Rolo J., Die Oenbarung des Johannes, Zrich
19872 .
Shepherd, Massey H. (2004) The Paschal Liturgy
and the Apocalypse, James Clarke, ISBN 0-22717005-9
Gentry, Kenneth L., Jr. (2002) The Beast of Revelation, Powder Springs, Georgia: American Vision,
ISBN 0-915815-41-9.
Sweet, J. P. M., (1979, Updated 1990) Revelation, London: SCM Press, and Philadelphia: Trinity
Press International. ISBN 0-334-02311-4.
17
Tenney, Merrill C. (1988). Interpreting Revelation.
Eerdmans.
Wikenhauser A., Oenbarung des Johannes, Regensburg 1947, 1959.
Witherington III, Ben, (2003) Revelation, The New
Cambridge Bible Commentary, New York: Cambridge University Press, ISBN 978-0-521-00068-0.
Zahn Th., Die Oenbarung des Johannes, t. 12,
Leipzig 19241926.
Francesco Vitali, Piccolo Dizionario dell'Apocalisse,
TAU Editrice, Todi 2008
10
External links
The
18
11
11
11.1
Book of Revelation Source: https://en.wikipedia.org/wiki/Book_of_Revelation?oldid=681688985 Contributors: Marj Tiefert, Mav, Wesley, Bryan Derksen, Koyaanis Qatsi, Taw, RK, Andre Engels, XJaM, Christian List, Ortolan88, William Avery, Montrealais, KF, Soulpatch, Llywrch, DopeshJustin, Isomorphic, LenBudney, MartinHarper, Gabbe, Stephen C. Carlson, Ixfd64, Chinju, Tgeorgescu, Sannse,
Paul A, Mpolo, Egil, Ihcoyc, Ahoerstemeier, Jdforrester, Bueller 007, Darkwind, Evercat, Jacquerie27, Rl, Vargenau, JASpencer, Peregrine, Emperorbma, Charles Matthews, Adam Bishop, Dcoetzee, Dino, Reddi, Zoicon5, Maximus Rex, Saltine, Itai, Dogface, Zero0000,
Paul-L~enwiki, Wiwaxia, Wetman, Carlossuarez46, Modulatum, Sam Spade, Mirv, Amgine, Academic Challenger, Nach0king, Flauto
Dolce, Rholton, Ojigiri~enwiki, Wereon, Mandel, GreatWhiteNortherner, BobK, DocWatson42, Tom harrison, Aphaia, Everyking, Jacob1207, Suitov, Varlaam, Jdavidb, Filceolaire, Jfdwol, Dsmdgold, Guanaco, KevinTernes, Luigi30, Ojl, Prell, Golbez, Neilc, Bacchiad, Chowbok, Andycjp, Uranographer, Nova77, Popefauvexxiii, Gdr, Yath, Quadell, Antandrus, IdahoEv, Loremaster, Scottperry,
Ampre, Cberlet, Stoop~enwiki, Pacian, Togo~enwiki, One Salient Oversight, Husnock, Phil1988, MishaChan, JHCC, Ajvanari, Neutrality, Willhsmit, Fermion, Gordy, Freakofnurture, Reinthal, Felix Wan, RossPatterson, Discospinster, Rich Farmbrough, Pmsyyz, Florian
Blaschke, Tomtom~enwiki, Nard the Bard, Paul August, Stbalbach, Jaberwocky6669, Livajo, El C, Fenevad, Pjrich, Lankiveil, Kwamikagami, Pilatus, Summer Song, Matteh, Leif, Cuervo, Wareh, JRM, Bobo192, Aydee, John Warburton, Dtremenak, Hujaza, Jojit fb,
Acjelen, Hajenso, Numerousfalx, Minghong, Holdek, Pearle, Jakew, A2Kar, HasharBot~enwiki, RJB~enwiki, ADM, JYolkowski, PopUpPirate, Wiki-uk, Ronline, Dave & Ted, Tsukasa~enwiki, Malo, Bart133, Wtmitchell, NAshbery, Vyruss, Dabbler, Garzo, Evil Monkey,
Grenavitar, ED qta, Sfacets, Jguk, Pauli133, Ari x, Dr Gangrene, Angr, Woohookitty, David Haslam, T. Baphomet, Sesmith, Sburke,
PatGallacher, Peter Hitchmough, Lochok, Woodensword, Je3000, Rex Gentium, Tomlillis, Scm83x, OCNative, Hughcharlesparker,
Wayward, IronyWrit, Melissadolbeer, Slhurst, Temtem, KHM03, Tydaj, RichardWeiss, Ashmoo, Cuchullain, NebY, Rjwilmsi, Koavf,
Bob A, Linuxbeak, Thirdgen, Bruce1ee, Pabix, SMC, ElKevbo, DouglasGreen~enwiki, Durin, DoubleBlue, Fred Bradstadt, Firebug,
Fish and karate, Vuong Ngan Ha, Naraht, Ian Pitchford, Eldamorie, DominikHomann, Doc glasgow, Strangnet, Paul foord, RobyWayne, Str1977, Jeremygbyrne, Jgjackson, Imnotminkus, Vanished user psdwnef3niurunuh234ruhfwdb7, Jer, CJLL Wright, Chobot,
Scoops, Bgwhite, Stephenw77, Bperry7, NoAccount, YurikBot, Wavelength, Ismail, TheTrueSora, Crotalus horridus, Hairy Dude, NTBot~enwiki, No Account, Aekolman, Pigman, Ansell, Chensiyuan, Rsrikanth05, Rick Norwood, Nowa, Xunash, Nirvana2013, Mpburton,
David McCormick, BirgitteSB, Irishguy, Midnite Critic, Hyperqube, WayneC, Tony1, Ospalh, Bucketsofg, Robot Monk, Haemo, Martyn
Abb, Boivie, Jkelly, FF2010, Light current, Alecmconroy, Laszlo Panaex, Deville, CQ, Ninly, Peter Kirby, E Wing, Brondar1, Exodio, GraemeL, JoanneB, TBadger, Fram, Pdraic MacUidhir, Eaefremov, Ephilei, Bridgman,
robot, Snalwibma, Attilios, Remiel,
SmackBot, FocalPoint, WooperJe, WilliamThweatt, PiCo, Elonka, Niayre, Eaglizard, Arcan~enwiki, Hardyplants, Vilerage, Josephus
Dunning, Edonovan, Cronium, Dr. Elwin Ransom, Portillo, Quidam65, Hmains, Carl.bunderson, Kevinalewis, Chris the speller, Cush,
Blindsuperhero, Jprg1966, Master of Puppets, LaggedOnUser, Neo-Jay, Ikiroid, Colonies Chris, ACupOfCoee, Scwlong, Royboycrashfan, Former user 20, Pegua, OneVeryBadMan, Can't sleep, clown will eat me, Skinrider, Chulk90, Oscar Bravo, Saberlotus, JonHarder,
Rrburke, Castanea dentata, Lesnail, Solomonides, MartinRobinson, YankeeDoodle14, LoveMonkey, Andrew c, Kabalyonkey, Bejnar,
Christian Emperor, Nhprman, Cbastian~enwiki, Ohconfucius, Vasiliy Faronov, Digana, Vriullop, C.jeynes, Coredesat, Lipothrix, Ahanibal, Chrisd87, Ckatz, The Man in Question, Beetstra, Oscar O Oscar, Epiphyllumlover, Midnightblueowl, Ryulong, Halaqah, Achorn316,
Jose77, Kripkenstein, Christian Historybu, CzarB, Joseph Solis in Australia, Delta x, Stereorock, Trialsanderrors, Courcelles, Vision2020,
Blubberbrein2, Tawkerbot2, Lahiru k, The Haunted Angel, SkyWalker, IcyStorm, Fannymcslap, RobertWilkinson, NKSCF, Van helsing, Calibanu, Makeemlighter, Ales Tosovsky, TKK2, DanielRigal, Zechariah~enwiki, ONUnicorn, Lookingforgroup, Cydebot, Ntsimp,
JackWilliams, Jonathan Tweet, Lamorak, Aristophanes68, Dadofsam, Feymorgoth, 1gnostic, ST47, GRBerry, Extramural, Chasingsol,
Doug Weller, Jasonschnarr, Iliank, Garik, Ssluiter, JodyB, Theirishpianist~enwiki, UberScienceNerd, FrancoGG, Thijs!bot, Epbr123,
Pouwerkerk, Blowski, HappyInGeneral, Mojo Hand, Headbomb, Newton2, Missvain, John254, BILLK2006, Jamesa7171, Nick Number, Sgaragan, Scottandrewhutchins, Northumbrian, Hires an editor, AntiVandalBot, Rojerts, Lostcaesar, Reiddp, Z1720, D Anthony Patriarche, SmokeyTheCat, Rtrev, Tillman, Alphachimpbot, Mercury543210, Cbrodersen, Myanw, Drandrewc, Fennessy, JAnDbot, Giler,
Charles01, Githoniel, Andonic, Alastair Haines, Slogankid, , Magioladitis, VoABot II, Stevenjwallace, Wikidudeman, Davemcl, Epafus2, Schmavon, Ling.Nut, Leftblank, Green23, Nyttend, SimonBillenness, SparrowsWing, Lord Seth, Gary Sellars, KConWiki,
Theroadislong, Nocitizen, Aristilus, Seberle, HeresyFromHell, 28421u2232nfenfcenc, Allstarecho, Bobby H. Heey, DerHexer, JaGa,
Pax:Vobiscum, Natejudd, Verrouk, Excaliburton, VeritasChristos, Stephenchou0722, Riccardobot, Tonicthebrown, MartinBot, Richardperry, RWZero, Anaxial, Jrdiddy, Smokizzy, J.delanoy, Godshew, Trusilver, Cyborg Ninja, Numbo3, JoDonHo, Maurice Carbonaro, A
Nobody, Socialist 78, Ian.thomson, SU Linguist, G. Campbell, Barts1a, Amlevine, McSly, Gurchzilla, Crusadex, Jasonasosa, AntiSpamBot, Aram33~enwiki, Rfwilson45, Aquaepulse, Thesis4Eva, RaspK FOG, Student7, Urugjok, Shadow Android, Juliancolton, Vanished
user 39948282, Donmike10, MishaPan, Godlvall2, CardinalDan, Lights, Matthewgallagher, 28bytes, VolkovBot, Rox0rsmysox0rs, Mark
Finnan, Dogsgomoo, Dampinograaf, Katydidit, Kyle the bot, Irish Pearl, TXiKiBoT, Mercurywoodrose, Kriegerdwm, Anonymous Dissident, Tbaltazar, Corvus cornix, Jackfork, ^demonBot2, FourteenDays, Vgranucci, JonEd, Mbalelo, DGS43825, Deipnosopher, Baxterguy, Erdmann, Falcon8765, Enviroboy, Seresin, Adam9a9, MurderWatcher1, Sardaka, Brine Pepaz, Universaladdress, Van Parunak, Dire
organic, Deconstructhis, Fanatix, GirasoleDE, SieBot, StAnselm, Gmanner, Scarian, Winchelsea, Triwbe, Yintan, Iftaman, Lregelson,
Flyer22, Brotherrog, Sugaki, Win At Life, HAL(Old), OKBot, Stcore, JohnSawyer, Toolbag101, Calatayudboy, Hippie Metalhead, Vanished user ewsn2348tui2f8n2o2utjfeoi210r39jf, SiefkinDR, StaticGull, Adam Cuerden, Jacob.jose, Tesi1700, Superbeecat, Michael
A Clark, Randy Kryn, Zengakuren, Eebahgum, ETom67, XKV8R, Martarius, Ecjmartin, Toby42, ClueBot, GorillaWarfare, PipepBot,
Spickly, Lawrence Cohen, Wizguru, Wysprgr2005, Drmies, Der Golem, Bab642, Mezigue, Niceguyedc, Kylee20051, Sineaste, Blanchardb, Myth America, Leadwind, Wesley crank, Excirial, Lovebeinchristian120, Malachirality, Jusdafax, SmashyPond, PixelBot, Blacklord680, Abrech, Smulawyer, Sacredre059, Tnxman307, Deepocean9, Razorame, Elizium23, Glorthac, Ottawa4ever, Another Believer,
Thingg, Redrocketboy, BlueMesa171, Njbiker1000, Editor2020, DumZiBoT, Darkicebot, XLinkBot, Fastily, BodhisattvaBot, Swift as
an Eagle, Stickee, GSAdamsen, Bradv, Surfergl, SilvonenBot, Ayls, ASEOR2, Krishna Venta~enwiki, Jond89, DepartedUser4, Shoemakers Holiday, EEng, Angryapathy, DOG41, Punkymule, Tcncv, The Biggest Lie Ever Told, Andrew from NC, Omglol101, Leszek
Jaczuk, NjardarBot, OliverTwisted, MrOllie, Download, LaaknorBot, , Favonian, SpBot, LemmeyBOT, LinkFA-Bot, Beachcutie,
, Dayewalker, Tide rolls, Basilissa~enwiki, Lightbot, OlEnglish, Iune, Ret.Prof, Legobot, Luckas-bot, ZX81, Yobot, Konway87, Xlemxlem, EnochBethany, Amble, KamikazeBot, Cocnafron, Ayrton Prost, Kiko4, ZapThunderstrike, AnomieBOT, KDS4444,
Thesweeper2008, Jim1138, Galoubet, Rain00334, Fireylife, Piano non troppo, Vican, 90, Jo3sampl, RandomAct, Flewis, Materialscientist, Elmmapleoakpine, Citation bot, Bob Burkhardt, LovesMacs, Uni1aaaa, Obersachsebot, Xqbot, Jayarathina, Jan olieslagers, Gister, Coxparra, TechBot, Aluriel, XZeroBot, Bradleylamar, Grim23, Jmundo, METS141, GrouchoBot, Omnipaedista, Mt3277, Benjaminag, ExpandYourMind, HRIN, FrescoBot, Surv1v4l1st, Hinkapokilop, Saxplayah, Vinithehat, MathHisSci, Stvltvs, Jan Slimkop, Lastla,
11.2
Images
19
Markeilz, Vishnu2011, Revelationartist, HamburgerRadio, Citation bot 1, Allstrak, Kobrabones, Winterst, OneGodApostolic, Pinethicket,
Gmasterman, RedBot, Phearson, Belowenter, Inspired Contributor, Jfjerome,
, Jhmg, FoxBot, LutP, TobeBot, Trappist the monk,
Erbce, FrancescoVitali, Lotje, LilyKitty, Reaper Eternal, No One of Consequence, Rkorichard, Kiwiwik, Sideways713, Onel5969, Zulatry, Andreas Philopater, Rotok, Aircorn, Salvio giuliano, Slon02, Mukogodo, EmausBot, WikitanvirBot, Hoskinsjohn08, Lipsio, JudeNen,
RA0808, NotAnonymous0, R0semarysays, GigaWatts2k, Tommy2010, Your Lord and Master, TuHan-Bot, Evanh2008, AvicBot, ZroBot,
LuzoGraal, Ida Shaw, MithrandirAgain, Gershake, Clarkaj, Whiteguru, Duane DenBoer, The Nut, Johnson-Bob, AvicAWB, Tolly4bolly,
Theologian42, Brandmeister, Inka 888, DeCausa, Lapierredav, ChuispastonBot, ClamDip, Kaitie10, MacStep, Mitchell555, Manytexts,
Golokoyo, ClueBot NG, Serge Mercerat~enwiki, Zytigon, Jack Greenmaven, Meleuous, This lousy T-shirt, Cadetgray, Kicheko, Oliveboy47, John Chiey, Snotbot, DavisDWiki, Frietjes, Delusion23, Twillisjr, Firemute, Asukite, KevinLuna, Widr, PrincessWortheverything,
Bestwaytaz, Helpful Pixie Bot, DRS777, Rjharris001, Calabe1992, Frederick Rhodes, BZTMPS, BG19bot, Orphadeus, MVT 777, Snoppdog44, ArtifexMayhem, Jwhood, MusikAnimal, Davidiad, Marcocapelle, CitationCleanerBot, Wannabprof, Enatfour, Zujua, AdyValdez,
DrNpsteiner, Jahsony, Laodah, The smallest light, ChrisGualtieri, TheJJJunk, Khazar2, Dexbot, Dobrazelo, DiD001, Camdroid, Irmensul,
SFK2, Departur3z93, JustAMuggle, Maniesansdelire, Epicgenius, BreakfastJr, Eyesnore, Cantab83, YourRevelation, Kid4488, Soredo,
BenStein69, Michamigoesrocklikeawesome, Scottsteele13, Cembalisto, Navarro, Arath, Shearyer, 200questions, MagicatthemovieS, Fatmanwithnopants, Chadchumley, BeowulfSmith, Playerlips, Writers Bond, Monkbot, Sax947, Bob Beckley, Tutza.anghel, JudeccaXIII,
Greg rigby, Fuzzypinkbunny2, Vballboy98, Jayzenki, UBI-et-ORBI, KasparBot, Christiscomingsoon! and Anonymous: 1013
11.2
Images
File:ApocalypseStSeverFol026vJohnRecievesRev.jpg
Source:
https://upload.wikimedia.org/wikipedia/commons/9/99/
ApocalypseStSeverFol026vJohnRecievesRev.jpg License: Public domain Contributors: ? Original artist: ?
File:Apokalipsis_XVI.jpg Source: https://upload.wikimedia.org/wikipedia/commons/a/ab/Apokalipsis_XVI.jpg License: Public domain
Contributors: http://lj.rossia.org/users/john_petrov/1025764.html Original artist: Unknown
File:B_Escorial_108v.jpg Source: https://upload.wikimedia.org/wikipedia/commons/f/f0/B_Escorial_108v.jpg License: Public domain
Contributors: Real Biblioteca de San Lorenzo Original artist: ?
File:B_Escorial_120.jpg Source: https://upload.wikimedia.org/wikipedia/commons/1/12/B_Escorial_120.jpg License: Public domain
Contributors: Real Biblioteca de San Lorenzo Original artist: ?
File:B_Escorial_94v.jpg Source: https://upload.wikimedia.org/wikipedia/commons/a/a2/B_Escorial_94v.jpg License: Public domain
Contributors: Real Biblioteca de San Lorenzo Original artist: ?
File:B_Escorial_a.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/54/B_Escorial_a.jpg License: Public domain Contributors: Real Biblioteca de San Lorenzo Original artist: ?
File:B_Osma_117v.jpg Source: https://upload.wikimedia.org/wikipedia/commons/b/b9/B_Osma_117v.jpg License: Public domain Contributors: Archives de la Cathdrale Original artist: Martinus (Scribe=Petrus)
File:B_Osma_92v.jpg Source: https://upload.wikimedia.org/wikipedia/commons/e/eb/B_Osma_92v.jpg License: Public domain Contributors: Archives de la Cathdrale Original artist: Martinus (Scribe=Petrus)
File:Beatus-tafel.jpg Source: https://upload.wikimedia.org/wikipedia/commons/4/4b/Beatus-tafel.jpg License: Public domain Contributors: Beatus von Libana Original artist: Beatus von Libana
File:BibleSPaoloFol331vFrontRev.jpg Source: https://upload.wikimedia.org/wikipedia/commons/b/b6/BibleSPaoloFol331vFrontRev.
jpg License: Public domain Contributors: ? Original artist: ?
File:BritLibAddMS35166ApocalypseFolio003rAngelApeardToJohn.jpg Source: https://upload.wikimedia.org/wikipedia/commons/
7/79/BritLibAddMS35166ApocalypseFolio003rAngelApeardToJohn.jpg License: Public domain Contributors: British Lib Original artist:
?
File:Commons-logo.svg Source: https://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original
artist: ?
File:Johannes_op_Patmos_Jeroen_Bosch.jpg Source: https://upload.wikimedia.org/wikipedia/commons/6/61/Johannes_op_Patmos_
Jeroen_Bosch.jpg License: Public domain Contributors: Web Gallery of Art: <a href='http://www.wga.hu/art/b/bosch/5panels/05patmos.
jpg' data-x-rel='nofollow'><img alt='Inkscape.svg' src='https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/
20px-Inkscape.svg.png' width='20' height='20' srcset='https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/
30px-Inkscape.svg.png
1.5x,
https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Inkscape.svg/40px-Inkscape.svg.png
2x' data-le-width='60' data-le-height='60' /></a> Image <a href='http://www.wga.hu/html/b/bosch/5panels/05patmos.html' datax-rel='nofollow'><img alt='Information icon.svg' src='https://upload.wikimedia.org/wikipedia/commons/thumb/3/35/Information_
icon.svg/20px-Information_icon.svg.png' width='20' height='20' srcset='https://upload.wikimedia.org/wikipedia/commons/thumb/
3/35/Information_icon.svg/30px-Information_icon.svg.png
1.5x,
https://upload.wikimedia.org/wikipedia/commons/thumb/3/35/
Information_icon.svg/40px-Information_icon.svg.png 2x' data-le-width='620' data-le-height='620' /></a> Info about artwork Original
artist: Hieronymus Bosch (circa 14501516)
File:Joseph_Martin_Kronheim_-_The_Sunday_at_Home_1880_-_Revelation_22-17.jpg Source: https://upload.wikimedia.org/
wikipedia/commons/f/fe/Joseph_Martin_Kronheim_-_The_Sunday_at_Home_1880_-_Revelation_22-17.jpg License: Public domain
Contributors: The Sunday at Home: A Family Magazine for Sabbath Reading, 1880 [collected volume], London, Religious Tract Society,
Paternoster Row, 164 Picadilly. Original artist:
Joseph Martin Kronheim (1810-1896)
File:P46.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/5c/P46.jpg License: Public domain Contributors: ? Original
artist: ?
File:P_christianity.svg Source: https://upload.wikimedia.org/wikipedia/commons/7/79/P_christianity.svg License: CC-BY-SA-3.0 Contributors: ? Original artist: ?
20
11
11.3
Content license