I also include Jesus’ Olivet Discourse of Matt 24 as an apocalyptic prophecy. In Matt 231

we have recorded the Jewish leaders’ rejection of Jesus, the covenant curses (woes) pronouncedagainst them (vv. 13–36), and the consequent withdrawal of geo-political Israel from thetheocracy (vv. 37–39). (This does not mean that God has rejected Israel: see the previous studyon classical prophecy for details.) Up until this time in Jesus’ ministry, He has been operatingupon the plan of classical prophecy and the glorious destiny awaiting the geo-political entity ofIsrael (outlined in our previous study). But now, in Matt 24, Jesus moves from the mode ofclassical prophecy (what might have been for geo-political Israel) to apocalyptic (what will be),alluding to Daniel’s prophecy regarding Israel for the first time (v. 15). The movement of Matt24 follows the basic apocalyptic pattern of the visions in Daniel, providing a historical sequenceline from the time of Jesus to the end of the age (vv. 4–31), and then repeating the basic sequencein the further explanation and application of the sequence (vv. 32–44). For detailed treatment ofMatt 24 as apocalyptic prophecy, see my study, “‘This Generation Shall Not Pass’ (Matt 24:34):Failed Or Fulfilled Prophecy?” in The Cosmic Battle for Planet Earth: Essays in Honor ofNorman R. Gulley (ed. Ronald A. G. Du Preez and Jiøí Moskala; Berrien Springs, Mich.: OldTestament Department, Seventh-day Adventist Theological Seminary, Andrews University,2003), 307–319.

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Biblical Principles for Interpreting Apocalyptic Prophecy

Michigan Pastor’s Retreat Fall 2006

Richard M. Davidson

Andrews University

Introduction

In our previous study we looked at biblical principles for interpreting Old Testament

classical prophecy (the major and minor Prophets excluding Daniel). Now we focus upon

apocalyptic prophecy (Daniel and Revelation). The distinction between the two types of1

prophetic literature—classical and apocalyptic—is already suggested by their placement within

the biblical canon of the Hebrew and Greek Testaments. In the final canonical arrangement of

the Hebrew OT, the book of Daniel is not placed with the “Prophets” (nebî’îm) but in the third

division of the canon, the “Writings” (ketûbîm). This is not because Daniel is a late production

For support of the early (sixth century B.C.) date of Daniel, and rejection of the2

Maccabean Hypothesis (which places the writing of Daniel in the second century B.C. at the timeof Antiochus Epiphanes), see, e.g., Arthur J. Ferch, “Authorship, Theology, and Purpose ofDaniel,” in Symposium on Daniel: Introductory and Exegetical Studies (ed. Frank B. Holbrook;Daniel and Revelation Committee Series 2; Washington, D.C.: Biblical Research Institute,General Conference of Seventh-day Adventists, 1986), 3–83; and Gerhard F. Hasel,“Establishing a Date for the Book of Daniel,” in Symposium on Daniel: Introductory andExegetical Studies (Daniel and Revelation Committee Series, 2; ed. Frank B. Holbrook;Washington, D.C.: Biblical Research Institute, General Conference of Seventh-day Adventists,1986), 84–164. My colleague in the SDA Theological Seminary at Andrews University, Ji¡ríMoskala, wrote his doctoral dissertation at the Protestant Theological Faculty of CharlesUniversity in the Czech Republic critiquing the Maccabean Hypothesis, with the result that hismajor professor, once a staunch defender of the hypothesis, became convinced that it was nolonger tenable in light of the evidence presented by Moskala. Moskala’s professor penned aglowing preface to the work and arranged for the dissertation to be published and distributedthroughout the Czech Republic! (Unfortunately it has not yet been translated from the Czechlanguage into English.)

See, e.g., Desmond Ford’s application of the “apotelesmatic principle” (multiple3

fulfillments) to Daniel, in his 991 page Glacier View manuscript of 1980, published as Daniel8:14, The Day of Atonement, and the Investigative Judgment (Casselberry, Fla.: EuangelionPress, 1980).

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as critical scholars claim; rather, as we point out below, the book of Daniel has a different2

function than the classical prophets. Likewise, the book of Revelation is reserved for a separate

position at the culmination of the NT witness. And the title of

Revelation—Apocalypse—provides the name for this type of prophecy.

I am convinced that one of the major mistakes of many Christian interpreters in general,

and Seventh-day Adventists in particular, is the attempt to apply the principles for interpreting

classical prophecy to apocalyptic prophecy, without understanding the unique characteristics of

biblical apocalyptic that distinguish it from classical prophetic literature. This hermeneutical

misstep is largely responsible for the misinterpretation of Dan 8:14 by those who reject the

Seventh-day Adventist doctrine of the sanctuary, and the same mistake still underlies many of3

Adventist interpreters are divided over whether there is evidence for historical4

sequencing in the seven churches of Rev 2–3; I concur with those who see these not only asreferring to the local situation in Asia Minor but also as predictive of the sweep of history. Forinternal textual indicators of sequencing in Rev 2–3, see, e.g., Jacques B. Doukhan, Secrets ofRevelation: The Apocalypse through Hebrew Eyes (Hagerstown, Md.: Review and Herald, 2002),25–50.

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the bizarre interpretations of Daniel and Revelation that I frequently encounter. Hence the need

of carefully ascertaining the unique features of apocalyptic literature.

Characteristics of Apocalyptic Literature

1. Primary focus upon the end-time. Whereas general, classical prophecy has as its

primary focus local, national, contemporary scenes and events, the primary focus of apocalyptic

is upon the universal sweep of history with an emphasis upon the end-time. It is true that in

Daniel there are some narratives that describe contemporary events of Daniel’s day, with timeless

application. But the visions of Daniel were not primarily recorded for the people of his day, as in

classical prophecy. They were given for those who came later, who would be able to see that

God was not taken by surprise, but knew which way Israel as a nation would choose to take with

reference to His covenant. The book of Daniel makes this primary end-time focus explicit in

Dan 12:4, where Daniel is instructed to seal up the entire book till the time of the end.

In Rev 1–3 there are messages addressed to the seven local churches of Asia Minor, but

even these messages depict the future sweep of history: “the things which are, and the things

which will take place after this” (1:19). In Rev 4:1, John is invited to “come up” to see things4

that are to happen in the future, and the future sweep of history culminating in the end-time is the

focus of the recapitulating visions of the remainder of the book. The book of Revelation presents

See the previous presentation on classical prophecy for the synthesis of biblical evidence5

for God’s original plan for Israel as a geo-political entity.

See especially the climax of the various visions of Daniel and repetitive end-time scenes6

of Revelation: Dan 2:44–45; 7:13–14, 21–21, 26–27; 8:13–14, 25; 11:45; 12:1–4; Rev 1:7;6:12–17; 11:15–18; 14:14–20; 16:1–21; 18:8–24; 19:2–3, 11–21; 20–22.

Some ask the question: what would have happened if the leaders of the covenant people7

had chosen differently; how would Daniel have been fulfilled, for example, in its prediction ofthe destruction of Jerusalem (Dan 9)? The answer is simple: if God in His foreknowledge sawbeforehand that the leaders of the geo-political entity of Israel would have accepted the Messiah,and the geo-political nation of Israel would have enlarged their borders to encompass the world,then Daniel would not have been written!

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Daniel’s sealed book as open in the last days (Rev 10:1–2, 5–6; cf. Dan 12:7), and provides

further revelation complementing the book of Daniel.

2. Eschatology from outside of history. In classical prophecy, eschatology and the

windup of the Great Controversy is depicted as occurring largely from within history, utilizing

God’s people, national, geo-political, ethnic Israel. But apocalyptic eschatology describes a5

final universal in-breaking of God from outside of history, bringing an end to human history as

we know it and the final universal solution to the Great Controversy.6

This characteristic underscores once more the fundamentally different divine perspective

between classical and apocalyptic literature. Classical literature reveals God’s original plan for

the way the history of this world might unfold through his faithful covenant people. It shows us

the heart of God longing for His plan to reach fulfillment through His people. It shows what

might have been. But apocalyptic prophecy reveals that God has absolute foreknowledge and is

not taken by surprise. He knows in detail what will happen, what the human choices will be.

Daniel and Revelation were written to show what will be.7

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3. Striking contrasts. While classical prophecy contains some contrasts (e.g., the two

ways of the blessings and curses set before Israel, based upon Deut 27–28), apocalyptic contains

striking contrasts which are sometimes called “dualism”. This is not Greek, Platonic dualism,

which contrasts the transitory, inferior things of earthly matter with the eternal, sublime realm of

timeless and spaceless spirit. Rather, apocalyptic has the “dualism” of biblical realism,

contrasting good and evil, this age and the Age to Come (both within time), earth and heaven

(both spatio-temporal realities), Christ and Satan, the righteous and the wicked, etc. These

striking contrasts are apparent at every turn in both Daniel and Revelation.

4. Composite symbolism. A symbol is in itself a timeless representation of truth. Thus

a lamb symbolizes innocence, a horn strength, etc. But symbols in Scripture often become the

building blocks of prophecy and typology. Thus the sanctuary lamb symbolizes Christ the Lamb

of God (John 1:29); the four horns and the little horn of Dan 7 represent specific political or

religio-political powers.

In classical prophecy there is limited amount of symbolism, mainly involving true-to-life

symbols taken from the realm of nature (e.g., the unfruitful vineyard symbolizing unfaithful

Israel in Isa 5, and majestic cedar representing exalted Judah in Ezek 17:22–24). In apocalyptic

literature, however, there is a profusion of symbolism, often involving composite symbols of

beasts with multiple heads and horns and features from several different animals (e.g., the lion

with eagle’s wings in Dan 7:4 and the leopard with four wings and four heads in Dan 7:6).

This kind of composite symbolism was common in the ancient Near Eastern countries

such as Babylon and Medo-Persia, and thus God was using the type of language these nations

would understand. God contextualizes in order to more effectively communicate His message.

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Hence God employs a metal image when giving the sweep of history in a dream to

Nebuchadnezzar because the king would clearly understand such symbolism. And He uses wild

beasts in describing the same sweep of history in Daniel’s vision of ch. 7 (recorded in Aramaic,

the lingua franca of the Babylonian empire), since similar beasts decorated the Ishtar Gate of

Babylon at the time of Daniel. But when God is addressing His own people in Dan 8 (in

Hebrew), giving the same preview sweep of history, He uses symbolism of the sacrificial animals

of the Israelite temple worship (in particular, the Day of Atonement!). He employs the most

vivid way of communicating to the intended recipients, contextualizing without distorting.

In the book of Revelation, the introduction (Rev 1:1) indicates that the entire book has

been “signified” (sçmainô) by Christ to John, and is, like Daniel, filled with composite

symbolism, often borrowed from the book of Daniel (e.g., the sea beast of Rev 13, with features

of a leopard and bear and lion [v. 2], borrowed from Dan 7).

In interpreting the symbols of apocalyptic, basic principles may be derived from

Scripture’s own use of symbolism. As a practical guide, one may ask the following questions:

a. Is the item under consideration in the passage clearly a symbol? (If the context is not

figurative and/or the natural plain meaning makes sense, beware not to arbitrarily consider as

symbolic what is meant to be taken literally. Remember also that some items are to be taken

literally at the same time as they point symbolically beyond themselves; e.g. the heavenly

sanctuary and its services portrayed in Daniel and Revelation are real, while also symbolizing the

gospel realities centered in Jesus.)

b. Is the interpretation of a given symbol provided in the immediate context of the

symbol? (E.g., Dan 8:20–21; Rev 1:20; 4:5; 17:15.)

For further specific guidelines regarding the interpretation of apocalyptic symbols, see8

Kenneth Strand, “Foundational Principles of Interpretation,” in Symposium on Revelation—Book I (ed. Frank B. Holbrook; Daniel and Revelation Committee Series 6; Silver Spring, Md.:

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c. Is the meaning of the symbol given elsewhere in Scripture? (Use a concordance; see

especially the symbols in Revelation derived from the Old Testament.)

d. Does the symbol have more than one referent in different contexts? (E.g., “lion”

refers to both Christ [Rev 5:5] and Satan [1 Pet 5:8].)

e. Are there different symbols that may represent the same thing? (E.g., “lamb” and

“lion” in Rev 5:5, 6 both refer to Christ.)

f. Does the study of ancient Near Eastern and Greco-Roman symbolism shed light on the

biblical symbol? (See commentaries on Daniel and Revelation for sources.)

g. Which of the possible meanings of the symbol fits best within the immediate context

of the passage under consideration? (Check for compatibility with the leading theme[s]

developed in the passage and with the literary context and textual setting.)

h. What contribution does this symbol make to the overall development of thought and

structure in the passage?

i. In the composite symbolism, what are the main points of the symbolic presentation?

(Note that the symbol cannot be made to “stand on all fours.” Some details of the extended

symbolism may simply round out the picture; a symbol is by nature a sign or figure that has

fluidity and is only representative.)

j. What is the historical fulfillment that exactly fits the predictive apocalyptic symbol?

(Be careful to let the biblical picture be the controlling factor, not history; also do not “bend” the

historical picture to fit the symbolism.)8

Biblical Research Institute, 1992), 22–27; Jon Paulien, “Interpreting Revelation’s Symbolism,”in Symposium on Revelation—Book I (ed. Frank B. Holbrook; Daniel and Revelation CommitteeSeries 6; Silver Spring, Md.: Biblical Research Institute, 1992), 73–97; and idem, “TheHermeneutics of Biblical Apocalyptic,” in Understanding Scripture: An Adventist Approach (ed.George W. Reid; Biblical Research Institute Studies 1; Silver Spring, Md.: Biblical ResearchInstitute, 2005), 255–258.

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5. Source of revelation in visions or dreams. In classical prophecy, the primary source

of revelation is “the Word of the Lord” which is received by the inspired prophet. In the OT

(outside of Daniel) there are about 1600 occurrences of four Hebrew words (in four different

phrases with slight variations) which explicitly indicate that God has spoken: (1) “the utterance

[ne’um] of Yahweh,” some 361 times; (2) “Thus says [’âmar] the Lord,” some 423 times; (3)

“And God spoke [dibbçr],” some 422 times, and (4) the “word [dâbâr] of the Lord,” some 394

times. Numerous times are recorded the equivalency between the prophet’s message and the

divine message: the prophet speaks for God (Exod 7:1,2; cf. Exod 4:15,16), God puts His words

in the prophet’s mouth (Deut 18:18; Jer 1:9), the hand of the Lord is strong upon the prophet (Isa

8:11; Jer 15:17; Ezek 1:3; 3:22; 37:1), or the word of the Lord comes to him (Hos 1:1; Joel 1:1;

Mic 1:1; etc.). Jeremiah (ch. 25) rebukes his audience for not listening to the prophets (v. 4),

which is equated with not listening to the Lord (v. 7), and further equated with “His words” (v.

8).

In the book of Daniel, instead of this language of “the word of the Lord,” one finds that

the basis of apocalyptic revelation is usually the giving of visions or dreams (Dan 2, 7, 8), and is

often accompanied by an angel interpreter (Dan 7:15–27; 8:15–26; 9:21–27; 10:10–21; 11:1–45;

12:1–4, 9–13). Regarding the entire book of Revelation, Jesus Christ “sent and signified it by

His angel to His servant John” (1:1), and the book is largely composed of vision and audition

This is not to say that God is deterministic in the sense that He violates human free will.9

The fact that God knows the future does not imply that he has forced humans against their freewill. For a helpful discussion on the relationship of divine sovereignty and free will, see esp.William Lane Craig, The Only Wise God: The Compatibility of Divine Foreknowledge andHuman Freedom (Grand Rapids: Baker, 1987). Hence I avoid the term “determinism” in thisdiscussion. The solution offered by open theism, that God does not know the future, but worksin history to make happen what He predicts, actually is no solution, since if God does not know

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(e.g., Rev 1:10: “I was in the Spirit on the Lord’s Day”; Rev 4:1: “Come up here, and I will show

you things which must take place after this”; and the numerous statements of John which

structure much of the book: “And he showed me . . . ,” “And I saw . . . ,” “And I heard . . .”).

6. Divine sovereignty and unconditionality. In classical prophecy, conditionality is a

fundamental feature, as two possible scenarios are delineated to the prophet’s own generation,

the way of blessing or curse, dependent on the covenant response of the people (even though, as

we saw in the previous presentation, the ultimate fulfillment of covenant promises to God’s

faithful remnant is certain).

In the predictive sections of both Daniel and Revelation there is a lack of the conditional

element. In Daniel, God’s sovereignty and control over history are revealed as Daniel is shown

not what might be for Israel and other nations, but (from the vantage point of God’s

foreknowledge) what will be. There is no presentation of the alternatives of blessings and curses

for obedience or rebellion. Rather, God reveals in unbroken succession the rise and fall of

nations from Daniel’s day to the end of time. The same historical sweep of history from John’s

day to the end is found in Revelation. Though Revelation does present calls for individuals to

align themselves with the side of Christ in the cosmic struggle (see the appeals to the seven

churches in Rev 2–3), at the same time the sequence of historical progression of the cosmic

drama is presented as fixed and unalterable.9

the future, then He must force, even manipulate history (and agents in human history) so that thesweep of successive empires fits His prediction.

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7. The full sweep of history from prophet’s time to the end. In classical prophecy, as

we have noted in the previous presentation, there is often “prophetic telescoping,” in which the

prophet jumps from the local, contemporary crisis to the eschatological Day of the Lord (e.g.,

Joel 2–3), or from one peak of the predictive fulfillment to another, without reference to the

valley(s) in between them.

By contrast, in apocalyptic literature, the visions given to the prophet often present the

full sweep of history from the time of the prophet to the end of time, with no gap between the

local setting and the final end, or between the different stages of the prophetic fulfillment. Thus

there is no room for multiple fulfillments, or various stages of fulfillment (as in classical

prophecy). This implies the historicist method of interpretation for these apocalyptic prophecies.

The next section of this presentation looks more closely at the historicist method of

interpretation, and critiques the other main methods set forth by scholars for interpreting

apocalyptic literature.

The Historicist Approach Vs. Other Schools of Prophetic Interpretation

There are four major schools of interpretation for biblical apocalyptic literature. The

consistent approach of the early church and all the Reformers was historicist, which recognized

that the visions of Daniel and John span the entire period of history from the prophet’s day till

the end of time and beyond. A second major approach, the preterist, arising in the time of the

Catholic Counter-Reformation (traceable to the Jesuit scholar Alcazar, and now embraced by

most mainline Protestants), insists that the apocalyptic prophecies focused mainly on the past

For evidence of this sequencing (in the shifts of words, phrases, and tenses) in the10

apocalyptic visions, see Paulien, “The Hermeneutics of Biblical Apocalyptic,” 253–255. Paulien(154–155) also points to what he calls “character introductions” which form a prelude to some ofthe sequences in Revelation; John provides a general summary of the pedigree of a characterbefore depicting the sequence of events and actions involving the character in the main vision(see, e.g., Rev 11:3–6; 12:1–2).

With regard to Daniel, preterist interpreters regularly separate the kingdoms of Media11

and Persia into two kingdoms, in order to make the sweep of prophecy end in the time of the

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(especially the time of Antiochus Epiphanes for Daniel and the Roman emperors for Revelation).

A third approach, the futurist, also arising in the Counter-Reformation (traceable to the Jesuit

scholar Ribera and now adopted by many dispensational interpreters), argues that the apocalyptic

prophecies focus mainly on the future (especially the person of the Antichrist). Finally an

idealist school maintains that Daniel and Revelation gives a generalized portrayal of struggle

between good and evil but refuses to make application of the various symbols to specific

historical fulfillments.

The apocalyptic literature of Daniel and Revelation provides internal indicators that

historicism is the appropriate method of prophetic interpretation. First, the angel interpreter in

Daniel shows that the symbols of apocalyptic do have specific historical referents, not just

idealized portraits as with the idealist school (see, e.g., Dan 8:18–26).

Further, the apocalyptic visions of both Daniel and Revelation make clear that they

present an unbroken sequence of history from the prophet’s day to the end of the world. Each

major vision of Daniel (2, 7, 8, 11) and the historical half of Revelation (churches, seals,

trumpets) recapitulates this sweep of history from different perspectives and with new details. 10

Thus only the historicist school, and not the preterist (which claims the angel interpreter is often

mistaken and acknowledges that prophecy fails in the prophet’s own day) or the futurist (who11

Seleucid king Antiochus Epiphanes, whereas the angel interpreter makes clear that the Medo-Persian Empire is to be taken together as one empire (Dan 8:20). Further, preterist interpreterssee the recapitulating visions of Dan 2, 7, 8, and 11 climaxing in the time of AntiochusEpiphanes, and thus must confess that the eternal kingdom that was predicted as comingimmediately after this power never materialized, and hence the prophecies failed.

For twenty-three lines of biblical evidence supporting the year-day principle, most12

coming from the books of Daniel and Revelation, see esp. William Shea, Selected Studies onProphetic Interpretation (Daniel and Revelation Committee Series, 1; Washington, D.C.:Review and Herald), 56–93. In the aftermath of the 1980 Glacier View Conference (at whichtime the validity of the year-day principle for apocalyptic prophecy was severely challenged), Ipersonally had questions about the appropriateness of applying the passages traditionally used bySeventh-day Adventists to support the year-day principle—Num 14:34 and Ezek 4:6, both ofwhich are found outside of apocalyptic prophecy. But after reading the evidence presented byWilliam Shea, and examining this evidence for myself, I became more firmly convinced thanever of the validity of this biblical principle in interpreting the time prophecies of apocalypticliterature. Shea’s study is for me worth its weight in gold!

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must posit a gap of nearly 2000 years in Dan 9, between the 69 and 70 week, when the textth th

gives no hint of such), is able to do justice to this point.

Another support for the historicist interpretation concerns the nature of the time

prophecies. The time periods of apocalyptic are generally short—too short to be taken as actual

time. They are also expressed in unusual Hebrew/Greek temporal terminology (2300 evenings-

mornings; time, 2 times and half a time; 70 weeks; 42 months, 1290 days, 1335 days) that

indicate their symbolical nature. Internal evidence within Daniel indicates that literal days in

prophecy stand for longer periods of actual time (involving the day-year principle; Dan 8:1–13;

9:24–27; 11:6, 8, 13). This gives further support to the historicist interpretation, since the time12

prophecies cover virtually the whole sweep of history, not just brief periods in the past or future.

See chart 1, “The Prophecies of Daniel,” for a summary of the contrasts between the historicist

and other schools of prophetic interpretation for the book of Daniel.

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Chart 1: The Prophecies of Daniel

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The Adventist historicist approach toward apocalyptic prophecy is clearly not a recent

invention of the Millerites in the nineteenth century. It is the consistent view of the Protestant

Reformers, and the Seventh-day Adventist church is virtually the only church left that holds aloft

this biblically-based, Reformation torch on apocalyptic prophecy!

The Mode of Fulfillment in the Apocalyptic Kingdom of God Prophecies

Apocalyptic prophecy follows classical prophecy in the mode of fulfillment for

prophecies related to the kingdom of Israel and its enemies, since both are interpreted against the

backdrop of NT eschatology. As we pointed out in the previous study, the eschatology of the

New Testament has three phases of fulfillment of the OT kingdom of God prophecies in the ”last

days” (which begin with the first advent of Christ; Heb 1:1–2): (1) the literal, local phase of

fulfillment at the time of Christ’s first coming; (2) the spiritual, universal phase of fulfillment in

the time of the Christian church; and (3) the glorious, literal, universal, final phase of fulfillment

at the second advent of Christ and beyond. The modality of fulfillment in each of the three

phases is differentiated based on the physical and/or spiritual presence of Christ the King with

regard to His kingdom. In Christ’s earthly ministry, when He was physically present, the

fulfillment was literal and local, centered in Him. Since Christ ascended to heaven after His

death and resurrection, He has been universally but only spiritually present (that is, through His

Spirit), and thus during the time of the church the fulfillment is spiritual and universal. Finally,

at the time of the second advent of Christ and beyond, when He physically returns and literally

reunites the people of God to Himself, reunites the King with His kingdom, the fulfillment will

be gloriously literal and universal.

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In applying this Christ-centered principle of apocalyptic interpretation, one must

determine to what phase of prophetic eschatology a given apocalyptic kingdom prophecy points,

and then interpret that component in harmony with the mode of fulfillment of that stage. Thus

before the cross, references to ethnic, geo-political Israel and her enemies are to be taken literally

and locally. After the cross, in the time of the church, during the sweep of history the various

elements regarding the kingdom of God (e.g., geographical and ethnic terms referring to Israel

and her enemies) are to be interpreted spiritually and universally (e.g., Rev 2:9; 7:1–17; 17:1–6;

18); and at the culmination of history, with the literal second advent of Christ and after, the

kingdom prophecy elements are interpreted literally and universally (literal 1000 years [no more

year-day principle], literal descent of the New Jerusalem at the end of the millennium, literal and

universal gathering of “Gog and Magog” [all God’s enemies] against the New Jerusalem, literal

New Earth, etc., as depicted in Rev 20–22).

Many of the major missteps in interpreting apocalyptic prophecy are taken when due

regard for the appropriate mode of fulfillment is not given. For, example, those who take literally

the geo-political references to Babylon and Jerusalem in their fulfillment during the time of the

church, as applying, e.g., to modern-day Iraq or the State of Israel, fail to see that in this phase of

eschatology the geo-political Israel-centered language is to be interpreted Christologically as

references to a universal, spiritual warfare between the powers of good and evil, rather than to

geographical localities. This was the mistake made by Uriah Smith when he interpreted the

drying up of the Euphrates River in Rev 16:12 as a reference to the fall of modern-day Turkey,

instead of recognizing the typology of the fall of literal Babylon in OT times (brought about by

Cyrus’ diverting of the Euphrates River, the life-force of the city), to be fulfilled in antitype as

Uriah Smith’s view regarding the fall of Turkey was gently countered by Ellen White in13

the book Great Controversy. When she describes the seven plagues, she depicts the first fiveplagues in literal terms (see pp. 627–629 for plagues 1–4 and pp. 635–636 for the fifth plague),but in portraying the sixth plague, where one would expect reference to the drying up of the riverEuphrates, instead of describing the fall of Turkey, she simply interpreted the language of Rev16:12 in a Christ-centered way, as I have described above, in harmony with typology of the fallof Babylon in which the Euphrates was the river that supplied the life-blood to literal Babylon,represents the multitude who will give their life-support to spiritual Babylon (Rev 17:15) as itseeks to destroy the faithful remnant. The drying up of the river Euphrates is thus taking away(by the multitude) the life-support for Babylon, to make room for the kings from the East, whichare the coming of Christ and His armies. In harmony with this typological interpretation, EllenWhite simply wrote about the sixth plague: “The angry multitudes [represented by the “waters”of the Euphrates in Rev 17:15] are suddenly arrested. Their mocking cries die away. The objectsof their murderous rage are forgotten” (GC 636). Then later on the next page she describes inliteral terms the seventh plague, citing Rev 16:17–18. Instead of directly exposing Uriah Smith’serror on the sixth plague in a book filled with much truth, Ellen White supported the circulationof Smith’s book but quietly corrected this point of error. For discussion of this Christ-centeredprinciple of interpretation, and its application to the sixth plague, see, esp., Louis Were, TheCertainty of the Third Angel’s Message (Melbourne: Blackman, 1945; reprint Berrien Springs,Mich.: First Impression, 1979), idem, The Kings That Come from the Sunrising: A Survey, AChallenge, A Prophecy (Melbourne: Blackman, n.d.); and idem, The Fall of Babylon in Type andAntitype: Why Emphasised in God’s Last Day Message? (Melbourne: Blackman, 1952).

This does not mean that it is inappropriate to see the timeless moral principles14

represented in the apocalyptic prophecies that may be applicable at any time, such as therecognition of the basic principles of Babylon that may be found in various institutions orindividuals down through history. This is the moral purpose of prophecy, as discussed in our

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Jesus (the antitype of Cyrus) brings about the fall of spiritual Babylon and deliverance of God’s

people.13

Although the mode of apocalyptic fulfillment of kingdom prophecy references is the same

as classical, it must be underscored that unlike classical prophecy, specific apocalyptic passages

refer to only one phase of fulfillment for each prophetic symbol, time element, or other feature.

There is simply no room for several reapplications or stages of fulfillment of a given apocalyptic

prediction, since there is an unbroken historical progression from the prophet’s day to the end of

time.14

previous presentation. But the specific details of the apocalyptic prophecies are limited to onehistorical fulfillment, with no dual or multiple reapplication.

Appendix A lists 198 characteristics, but some are duplicates and some refer to the15

pagan phase of Rome and not the papal (these I have placed in brackets or parentheses).

For further evidence (beyond the classic treatment by Uriah Smith) that the sixth16

trumpet refers to Islamic judgment upon the papacy (especially during the time of the OttomanEmpire), see esp. Alberto R. Treiyer, The Seals and the Trumpets: Biblical and HistoricalStudies (n.p.: Distinctive Messages, 2005), 323–360. To this analysis, I add the observation thatthe seventh trumpet does not actually sound in Revelation until Rev 11:15, and this soundingseems to refer to the time of the Second Advent when “The kingdoms of this world have becomethe kingdoms of our Lord and of His Christ, and He shall reign forever and ever.” Ellen Whiteinterprets this verse in this way: “About His coming cluster the glories of that ‘restitution of allthings, which God hath spoken by the mouth of all His holy prophets since the world began.’

17

This point is underscored by the fact that the angel interpreter in apocalyptic literature

consistently provides one, and only one, correct interpretation of each symbol and detail (see,

e.g., Dan 8:18–26). Thus any dual application of the symbols or time periods of Daniel and

Revelation, or reapplication to a future time for another (or multiple) fulfillment, is inappropriate.

In light of this principle, one must reject the suggestion, for example, that the little horn

of Dan 7 and 8 (= the antichrist of 2 Thess 2 and the sea beast mentioned in Rev 13) may refer

both to the Papal system and to Islam. It is true that a few of the characteristics given to this

power in Scripture may fit both the papacy and Islam. But as I have personally gone

systematically through the biblical passages dealing with this power, I discovered more than 180

different characteristics given by the biblical writers! There is only one power that fits all of

these characteristics, and that is the Papacy, not Islam. (See Appendix A for a listing of these

characteristics. ) I do find the possibility of a role for Islam in apocalyptic prophecy at the end-15

time, with regard to the sixth trumpet of Revelation, but not as a dual fulfillment of prophecies

pointing to the papacy.16

Acts 3:21. Then the long-continued rule of evil shall be broken; ‘the kingdoms of this world’will become ‘the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever.’ Revelation 11:15" (GC 301). If the blowing of the seventh trumpet (and the third woe, Rev11:14–15) refers to the second coming of Christ, then a case can be made that we are now stillliving in the time of the sixth trumpet (and the second woe), which does not come to an end tillthe great earthquake described in Rev 11:13 (see v. 14: “The second woe is past. Behold, thethird woe is coming quickly.”) Even though the main time prophecy of the sixth trumpet,concerning the decline of the Islamic Ottoman Empire (Rev 9:15), was fulfilled ca. 1840 (orperhaps 1844, according to Treiyer, Seals and Trumpets, 340–342), the thrust of the sixthtrumpet, i.e., Islam’s bringing of judgment upon apostate Christianity, could be still seen asapplicable today. Note that Rev 10:7 speaks about “in the days of the sounding of the seventhangel” but a natural reading of the Greek implies (contra many commentaries) that the angel “isabout to (Greek mello) sound” (as in the KJV) and has not actually yet sounded when the“mystery of God” is finished. Thus the last events on earth before the close of probation (thetime we are living in now) seem to occur before the seventh trumpet is blown, during thecontinuation of the sixth trumpet, which may imply the ongoing power of Islam attackingapostate Christianity. This is only a tentative suggestion, that needs further study.

For discussion, see William Shea, Daniel 7–12 (The Abundant Life Bible Amplifier;17

Boise, Idaho: Pacific Press, 1996), 217–223; and Gerhard Pfandl, The Time Prophecies in Daniel12 (Biblical Research Institute Releases 5; Silver Spring, Md.: Biblical Research Institute, 2005),1–9.

18

Revelation 10:6 (in the context of vv. 9–11 and Rev 11:1) also indicates that there will be

no more chronos (prophetic time) after the Great Disappointment and the start of the pre-Advent

investigative judgment in 1844. Thus any setting of specific dates in the future is excluded by

Scripture itself. For this reason, among many others, the time prophecies of Dan 12:7–12 are not

to be interpreted as applying to future time periods or events after 1844, as some suggest. Rather,

this section of Daniel is the conclusion or epilogue of the book, recapitulating and enlarging upon

the visions of Daniel 7 and 8, and was fulfilled historically in the period of church history leading

up to 1798 (the 3 ½ times and 1290 days) and 1844 (the 1335 days). See Appendix B, “The17

Time Relations of Daniel 12,” for summary of these points.

Other Principles for Interpreting Apocalyptic Prophecy in Revelation

See The Greek New Testament, ed. Kurt Aland et al. (3 ed.; Stuttgart: United Bible18 rd

Societies, 1983), 901–911.

Henry B. Swete, The Apocalypse of St. John (New York: Macmillan, 1906; reprint,19

Grand Rapids, Mich.: Eerdmans, 1951), cxl–clviii, cited by Ranko Stefanovic, Revelation ofJesus Christ: Commentary on the Book of Revelation (Berrien Springs, Mich.: AndrewsUniversity Press, 2002), 18.

For a helpful methodology to determine the degree of certainty that an OT allusion20

exists in any given passage of Revelation, see esp. Jon Paulien, Decoding Revelation’s Trumpets:Literary Allusions and the Interpretation of Revelation 8:7–12 (Andrews University DoctoralDissertation Series 11; Berrien Springs, Mich.: Andrews University Press, 1988).

19

Old Testament allusions and root prophecies. In the book of Revelation there are

more than 630 allusions and verbal parallels to passages in the Old Testament. Out of 40418

verses in the book of Revelation, at least 278 verses contain allusions (direct or indirect) to the

Old Testament. Thus Revelation is a virtual mosaic of OT allusions. In order to rightly19

interpret the visions of Revelation, one must carefully identify the various allusions to the Old

Testament that lie behind each scene. So, for example, the vision of Rev 4–5 is built upon the20

OT background of the coronation of Israel’s kings (Deut 17:18–20; 2 Kings 11:12); the seven

seals of Rev 6:1–8:1 have as their OT background the covenant curses (Lev 26 and Deut 27–28);

the sealing of the 144,000 in their foreheads (Rev 7:1–8), alludes to the mark placed upon the

foreheads of God’s true people referring to the close of probation upon Judah (Ezek 9:4); John’s

eating of the little book that was sweet as honey, before giving the message of an investigative

judgment (Rev 10:8–11), harks back to Ezekiel’s eating of a scroll that tasted like honey, in the

context of a message of investigative judgment (Ezek 3:1–3; cf. Ezek 3–8); the description of the

144,000 standing victoriously on the sea of glass in Rev 15:2–4 alludes to the Song of Moses

sung after crossing the Red Sea (Exod 15); and, as we have seen above, the scene of the sixth

See, e.g., Kenneth Strand, Interpreting the Book of Revelation: Hermeneutical21

Guidelines to Literary Analysis (2 ed.; Naples, Fla.: 1979), 43–52; C. Mervyn Maxwell, Godnd

Cares Vol. 2: The Message of Revelation for You and Your Family (Boise, Idaho: Pacific Press,1985), 54–62.

For more detailed analysis of sanctuary typology in Revelation, see my study,22

“Sanctuary Typology,” in Symposium on Revelation—Book I (ed. Frank B. Holbrook; Daniel andRevelation Committee Series, 6; Silver Spring, Md.: Biblical Research Institute, 1992), 99–130.

See ibid., 113.23

20

plague (drying up of the River Euphrates to make way for the kings from the East, Rev 16:12) is

built upon the OT root prophecy (esp. Jer 50–51) of the conquering of Babylon (after diverting

the River Euphrates) by Cyrus and the Medo-Persian armies.

Sanctuary typology and the structure and flow of the book of Revelation. Literary

analysis of Revelation has demonstrated the book’s basic chiastic literary arrangement, with21

paired halves of the book: historical (Rev 1–14) and eschatological (Rev 15–22), as well as

chiastic matching of the corresponding subsections. Within this overall literary arrangement of

Revelation, sanctuary typology plays a major role in providing structuring imagery for the book.22

There are seven introductory sanctuary scenes in Revelation which structure the seven

sections of sevens in the book (see chart 2 below). The flow of these introductory sanctuary

scenes highlights the progression of salvation history. The first three scenes (1:9–20; 4–5; 8:2–6)

center in, or relate to, the holy place of the sanctuary, and thus serve to situate the temporal

setting of the scenes within the time of Christ’s daily (tamîd) holy place ministry before 1844.

This daily (tamîd) setting of Rev 1–8 is further substantiated as one finds striking parallels

between the order of sanctuary allusions in Rev 1–8 and the description of the daily (tamîd)

service described in the Mishnah.23

See ibid., 115–116; and Strand, Interpreting Revelation, 48.24

21

Within the basic linear plot highlighted by the introductory sanctuary scenes in the first

half of Revelation, there is also a recapitulation schema similar to the visions of Daniel (2, 7, 8,

11). A historical progression follows each introductory sanctuary scene and moves in each major

section through the sweep of the Christian era to terminate in a spotlight on last events and a

description of the glorious climax.24

In Rev 11:19, the fourth introductory sanctuary scene, there is a shift of emphasis to the

most holy place ministry and the Day of Atonement, and this Yom Kippur motif is sustained

throughout the latter half of the book through chap. 20. The final sanctuary scene (Rev

21:1–22:5) returns to earth at the windup of salvation history in the New Earth. Thus the

introductory sanctuary scenes structure the book of Revelation and provide the keys for

determining the temporal progression of the book. This structure may be summarized as follows:

22

Chart 2: The Seven Sanctuary ScenesAnd the Macro-Structure of the Book of Revelation

Davidson, “Sanctuary Typology,” 126.25

23

The linear plot of Revelation—with the historical half highlighting holy place ministry

and the eschatological half highlighting most holy place ministry—is further supported by the

sanctuary typology of the yearly cycle of Hebrew festivals. The overall structure of Revelation

follows the sweep of salvation history as set forth in this OT festival typology. The first three

introductory sanctuary scenes (and major sections of the book that follow them) place emphasis

upon the three festivals leading up to Yom Kippur: Passover, Pentecost, and Trumpets,

respectively. Beginning in Rev 11:19 and continuing on through Rev 20, as we have noted

above, Day of Atonement themes predominate, including the investigative, review, and executive

phases of final judgment. Then in Rev 21–22, “the tabernacle [skçnç] of God is with men”

(21:3); Yom Kippur is over, and the eternal Feast of Tabernacles can commence!

It is not an overstatement to conclude that the final book of the NT gathers all themajor threads of OT sanctuary typology and weaves them into an intricate andbeautiful tapestry to form the backdrop for the entire book. In the process, theprophet reveals the centrality and cruciality of the sanctuary motif for unlockingthe structure, message, and meaning of the Apocalypse.25

Practical Steps for Interpretation

As a practical guide for the interpretation of apocalyptic literature (Daniel and Revelation), ask

the following:

1. What is the overall plan of the book (Daniel or Revelation)—the series of

recapitulating visions—and where does the passage at hand fit into this big

picture? Note that the four outline visions/interpretations of Dan 2, 7, 8, 11

recapitulate the same basic sweep of history from Daniel’s day to the end of time.

The historical sections of Revelation (churches, seals, trumpets) likewise recap the

24

sweep of history from John’s day to the end of time. The eschatological part of

Revelation also has flashbacks to the sweep of history (e.g., the two witnesses of

Revelation 11 and the persecution of the woman and her seed in Rev 12), but

focuses mainly on the antitypical Day of Atonement, which Daniel pinpoints (Dan

8:14) as beginning in 1844.

2. What specific interpretation is given by the angel to the prophet concerning details in

the passage? (See, e.g., the angel’s clear identification of the ram and he-goat in

Dan 8.)

3. What features of parallel sweep-of-history visions in Daniel and Revelation assist in

interpreting the passage at hand? (For example, Dan 2, 7, 8, and 11 must be

studied together, beginning with Dan 2, and allowing the parallel sections to

inform the interpretation. Likewise, the seven churches, seven seals, and seven

trumpets must be studied in view of their interrelationship. Again, all the

characteristics of the little horn in Dan 7 and the beast of Rev 13 must be taken

into account identifying this power.

4. What features of the chiastic parallels in the books of Revelation illuminate each

other? (For example, the “Church Militant” of Rev 1:10b–3:22 matches the

“Church Triumphant” in Rev 21:5–22:7; the seven trumpets of Rev 8–11 match

the seven plagues of Rev 15–16.)

5. What OT allusions are found in the passage? (For example, the drying up of the river

Euphrates to prepare for the king from the East in Rev 16 alludes to the downfall

of Babylon predicted in Jer 50–51.) OT allusions can illuminate the intended

25

meaning of the prophecy. Especially note the allusions to the sanctuary and the

parallels between Daniel and Revelation.

6. What sanctuary typology (esp. in Revelation) illuminates the passage? Note the

location of the passage in the flow of the introductory sanctuary scenes and

festival typology (as discussed above).

7. What NT parallels to the passage at hand may illuminate the meaning of the prophecy

(e.g., the apocalypse of Jesus in Matt 24 and of Paul in 2 Thess 2 are crucial

backgrounds for the beast of Rev 13).

8. What meaning of the prophet’s language would have been intelligible to the readers in

the prophets’ day? The interpretation must build upon this meaning and not the

constructs of the modern interpreter. (Of course the interpretation may point to

fulfillment beyond the original hearers’ awareness, but the control on the meaning

of the language employed by the prophet must be what would have been the

meaning intended by the prophet.)

9. What mode of fulfillment is to be expected in this passage? (Remember that here

apocalyptic follows classical prophecy in universalizing the ethnic restrictions of

terms: Israel and Babylon, God’s people and His enemies respectively. The

fulfillment is also differentiated according to the spiritual or physical presence of

Christ. Thus the descriptions of the sanctuary are literal with reference to the

heavenly sanctuary where Christ is physically present but spiritual where referring

to Christ’s walking among the earthly candlesticks [Rev 1] where He is only

present by His Spirit.

26

10. What historical event provides an exact fit to all the details of the prophecy, seen in

its larger context in the book? Only if every detail between prophecy and history

fits can the interpretation be accepted.

11. Does the interpretation harmonize with that of other descriptions of the same event or

issue elsewhere in Scripture? Does it harmonize with the basic outlines of events

and issues as understood by careful historicist expositors?

12. What aspects of the prediction are clear beyond doubt, and what details are not

absolutely certain and call for caution in interpretation? The main outlines of

apocalyptic prophecy are clear, but there may be differences of opinion on certain

details. Even some larger sections (such as Dan 11 and the seven trumpets of

Revelation) are still viewed quite differently among historicist interpreters.

Special caution is in order with regard to the details of unfulfilled prophecy (such

as Dan 11:40–45 and Rev 17); only when it comes to pass may we fully

understand (John 14:29).

Please note that parentheses indicate a duplication of concepts, and brackets indicate a 26

reference to pagan phase of little horn.

27

Appendix A: Characteristics of the Little Horn/Antichrist/Sea Beast26

Daniel1. 7:8 little horn

2. 7:8 comes up among 10

horns

3. 7:8 3 horns plucked up

4. 7:8 eyes like man

5. 7:8 mouth speaking pompous

words

6. 7:11 beast slain

7. 7:11 body destroyed

8. 7:11 given to burning flame

9. 7:20 appearance greater than

fellows

10. 7:21 make war vs. saints

11. 7:21 prevailing vs. them

12. 7:22 until Ancient of Days

came and judgment

13. 7:24 arise after 10 kings

14. 7:24 different from first

( 15. 7:24 subdue 3 kings) = #3

16. 7:25 speak words vs Most

High

17. 7:25 Persecute saints of Most

High

18. 7:25 intend to change times

19. 7:25 intend to change law

20. 7:25 saints given into his hand

21. 7:25 3 ½ times

22. 7:26 court sit and take away

his dominion

23. 7:26 consume and destroy it

forever

[ 24. 8:9 horn from littleness]

[ 25. 8:9 came out of 4 winds]

[ 26. 8:9 grew great]

[ 27. 8:9 grew great toward south]

[ 28. 8:9 grew great toward east]

[ 29. 8:9 grew great toward

glorious]

30. 8:10 grew up to host of

heaven

31. 8:10 cast down some of host

32. 8:10 cast down some of stars

33. 8:10 to the ground

34. 8:10 trampled them

35. 8:11 exalted as high as Prince

of host

36. 8:11 by him daily (tamid)

taken away

37. 8:11 by him place of His

sanctuary cast down

38. 8:12 host given over to him

because of (their)

transgression

39. 8:12 cast truth to ground

40. 8:12 did (this) and prospered

41. 8:24 power mighty, but not by

his own power

42. 8:24 destroy, fearfully

43. 8:24 prosper and thrive

( 44. 8:24 destroy mighty and the

holy people) = #17

45. 8:25 cause deceit to prosper

46. 8:25 magnify self in his heart

47. 8:25 destroy many in their

prosperity

48. 8:25 broken without human

hand

49. 9:27 abomination making

desolate till

consummation

50. 11:30 rage vs. holy covenant

51. 11:30 regard for those who

forsake holy covenant

52. 11:31 defile sanctuary fortress

( 53. 11:31 take away daily) = #36

54. 11:31 place abomination of

desolation

55. 11:32 pollute those who do

wickedly vs. covenant

56. 11:33 (God’s people) fall by

sword, flame, captivity,

and plundering

57. 11:35 fall—refine, purge, make

white

28

58. 11:36 exalt himself above every

god

59. 11:36 do according to own will

60. 11:36 blasphemy vs. God of

gods

61. 11:37 not regard God of fathers

62. 11:37 not regard desire of

women

63. 11:37 not regard any god

64. 11:38 god of fortresses

65. 11:39 foreign god

66. 11:39 cause them to rule over

many

67. 11:40 time of end: king of

north came vs. king of

south

68. 11:40 came with chariots,

horses, ships

69. 11:40 enter countries and

overwhelms and pass

them

70. 11:41 enter Glorious Land

71. 11:41 some countries escape

from his hand (Edom,

Moab, Ammon)

72. 11:42 land of Egypt not escape

73. 11:43 power over treasures of

gold, silver, all precious

things of Egypt

74. 11:43 Libyans and Ethiopians

at his heels

75. 11:44 new from east and north

trouble him

76. 11:44 go with great fury to

destroy and annihilate

77. 11:45 plant tents between seas

and glorious holy

mountain

78. 11:45 come to his end

79. 11:46 none will help him

80. 12:7 3 ½ times—power of

holy people completely

shattered

81. 12:11 daily taken away and

abomination of

desolation set—1290

days

82. 12:12 blessed who wait 1335

days

Matthew83 24:21 great tribulation

84. 24:21 such as never been, or

will be

85. 24:22 days (of persecution)

shortened

Mark86. 13:24 in those days, after

persecution: sun be

darkened

Luke87. 21:24 Jerusalem trampled by

Gentiles (= Dan 8:10)

88. 21:24 till times of Gentiles be

fulfilled (= Dan 7:25)

2 Thessalonians89. 2:3 falling away

90. 2:3 man of sin revealed

91. 2:3 son of perdition

92. 2:4 oppose and exalts

himself above all that is

called God or worshiped

93. 2:4 sits as God in temple of

God

94. 2:4 showing himself that he

is God

95. 2:7 mystery of lawlessness

96. 2:7 restrained until

“restrainer” is taken out

of the way

97. 2:8 lawless one

revealed—Lord destroy

with breath of mouth and

consume with brightness

of coming

98. 2:9 according to working of

Satan

99. 2:9 all power, signs, lying

wonders (cf. Acts 2:22)

100. 2:10 unrighteous deception

among those who perish

101. 2:11 strong delusion—believe

the lie!

102. 2:12 not believe the truth

1 John

29

103. 2:18 Antichrist

104. 2:22 denies Father and Son

105. 4:3 spirit of

Antichrist—Jesus not

come in flesh

2 John ( 106. v. 7 spirit of

Antichrist—Jesus not

come in flesh) = #105

Revelation107. 2:14 doctrine of Balaam

108. 2:14 stumbling block before

Israel—idols and

immorality

109. 2:20 Jezebel—teach and

beguile

110. 2:24 depths of Satan

111. 3:9 synagogue of Satan

112. 3:9 saying they are Jews but

are not, but lie

113. 6:4 2 seal: take peace fromnd

earth—kill one another

114. 6:6 famine (spiritual)

( 115. 6:8 persecution) = Dan 7:25

116. 6:9–10 martyrs

117. 8 – 9 trumpet judgments

against antichrist

( 118. 11:2 tread holy city 42

months) = Dan 7:25

119. 11:3 2 witnesses prophecy in

sack cloth

120. 13:1 beast

121. 13:1 rise out of sea

122. 13:1 7 heads

123. 13:1 10 horns

124. 13:1 on horns 10 crowns

125. 13:1 blasphemous name on

his heads

126. 13:2 like leopard, feet of bear,

mouth of lion

127. 13:2 dragon gave power,

throne, authority

128. 13:3 one of horns mortally

wounded

129. 13:3 deadly wound healed

130. 13:3 all world marveled and

followed beast

131. 13:4 worshiped dragon who

gave authority for beast

132. 13:4 worshiped beast—who is

like the beast!

133. 13:5 mouth speaking great

things and blasphemies

( 134. 13:5 authority to continue 42

months) = Dan 7:25

135. 13:6 blasphemy vs. God, His

name, His tabernacle,

and those dwelling in

heaven

( 136. 13:7 make war with saints and

overcome them) = Dan

7:25

137. 13:7 authority given him over

every tribe, tongue, and

nation

138. 13:8 all on earth will worship

him (whose names not in

Book of Life)

139. 13:10 will go into captivity

140. 13:10 killed with sword

141. 13:10 land beast causes earth to

worship 1 beastst

142. 13:14 has an image made to

beast

143. 13:15 death decree if not

worship image to beast

144. 13:16 all receive mark of beast

in hand or forehead

145. 13:17 not buy or sell unless has

mark of beast

146. 13:18 number of beast equals

number of man equals

666

147. 14:8 Babylon falls

148. 14:8 great city

149. 14:8 make all nations drink of

wrath of her fornication

150. 14:9–11 those receiving mark of

beast destroyed

151. 16:1–2 sores on those with mark

of beast

152. 16:10 darkness on throne of

beast

153. 16:12 Euphrates dried up

154. 16:12 way of kings from east

(vs. Babylon)

30

155. 16:13 3 unclean spirits—from

mouth; equals demons

156. 16:13 signs—gather to

Armageddon

157. 16:19 great city divided into 3

parts

158. 17:1 great harlot

159. 17:1 sits on many waters

160. 17:2 kings of earth committed

fornication with her

161. 17:2 inhabitants of earth made

drunk with wine of her

fornication

162. 17:3 in wilderness

163. 17:3 woman sitting on scarlet

beast

164. 17:3 beast—7 heads and 10

horns

165. 17:3 beast full of names of

blasphemy

166. 17:4 clothed in purple and

scarlet, gold, and

precious stones

167. 17:4 golden cup in hand full

of abominations and

filthiness of fornication

168. 17:5 name on forehead:

“Mystery Babylon the

Great, Mother of Harlots

and of the Abominations

of the Earth”

169. 17:6 drunk with blood of

saints and martyrs

170. 17:8 beast—was, is, is not

171. 17:8 will ascent out of

bottomless pit

172. 17:9 7 heads equals 7

mountains, 7 kings

173. 17:10 5 fallen, 1 is, 1 not yet

come

174. 17:10 7 continues short timeth

175. 17:10 beast also 8 , of the 7,th

and going to perdition

176. 17:12 10 horns equal 10 kings

receive authority 1 hour

with beast

177. 17:13 10 horns give power and

authority to beast

178. 17:15 waters on which beast

sits equals people

179. 17:16 10 horns will hate harlot

and make her desolate

180. 18:1 Babylon completely

fallen

181. 18:2 habitation of demons,

prison foul spirits

( 182. 18:3 all nations have drunk of

her wine) = 14:8

183. 18:3 merchants become rich

through her

184. 18:4 call God’s people out of

her

185. 18:5 her sins reach to heaven

186. 18:6 lex talionis on her

187. 18:7 sits as queen—no

widow, not see sorrow

188. 18:8 plagues come in 1

day—death, mourning,

famine

189. 18:8 burned with fire

190. 18:9 kings of earth lament

over her

191. 18:10 judgment comes in 1

hour

192. 18:11–15 merchants mourn over

her

193. 18:21 like millstone in sea—to

no more arise

194. 18:23 sorcery deceived all

nations

195. 18:24 in her blood of prophets

and saints

196. 19:19 beast gathered to make

war vs. Christ

197. 19:20 beast captured—cast

alive in lake of fire

198. 19:20 false prophet worked

signs in presence of beast

31

Appendix B: The Time Relations of Daniel 12