The following articles have been compiled and indexed by inWORD Bible software.
The Heavenly Tabernacle
The tabernacle built in the days of Moses was the center of divine worship in Israel. It was a figure for the time then present, indicating that the gifts and sacrifices being offered at that time — while good and righteous and from God — were not yet the perfect sacrifice, which was yet to come (Hebrews 9:9).
Plan of the Apocalypse
Key to columns 2–9: Regular type face (Political), Italic type face (Ecclesiastical)
The Book with a Blessing
“Apocalypse” is the English form of the Greek word rendered “Revelation” in the opening verse of the last book of the Bible. The name is almost exclusively applied to that particular Last Message from Christ to distinguish it from the rest of Scripture, although the Bible as a whole is also a “revelation” or “apocalypse” of Goers will and purpose.
A Brief Summary of Events Symbolised by the Revelation of Jesus Christ
Gives a vision of those who are in Christ; the “one body,” of whom John himself was one member. Things which would come to pass upon the earth are to be intimated in symbols.
An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Hebrews 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF GOD.) The Scriptures are not merely the “record” of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.
mis ́tẽr-i (μυστήριον, mustḗrion; from μύστης, mústēs, “one initiated into mysteries”; muéō “to initiate,” múō, “to close” the lips or the eyes; stem mu-, a sound produced with closed lips; compare Latin mutus, “dumb”): Its usual modern meaning (= something in itself obscure or incomprehensible, difficult or impossible to understand) does not convey the exact sense of the Greek mustērion, which means a secret imparted only to the initiated, what is unknown until it is revealed, whether it be easy or hard to understand. The idea of incomprehensibility if implied at all, is purely accidental. The history of the word in ancient paganism is important, and must be considered before we examine its Biblical usage.
Book of Revelation
This, the last of the books of the New Test., according to their usual arrangement, is entitled in the A.V. “The Revelation (Α᾿ποκάλυψις, Apocalypse) of [St.] John the Divine (τοῦ θεολόγου),” but in Codices Alex., Sinait., and Ephr. Rescrip. it is simply Α᾿ποκάλυψις Ι᾿ωάννου; and in Cod. Vat. it takes the fuller and more explicit form of ‘Α᾿ποκάλυψις Ι᾿ωάννου θεολόγου καὶ Εὐαγγελιστοῦ, thus clearly identifying the author with the writer of the fourth gospel. The true and authoritative title of the book, however, is that which it bears in its own commencing words, Α᾿ποκάλυψις Ι᾿ησοῦ Χριστοῦ; which has been restored by Tregelles in his critical edition of 1844, and which has been adopted by most of the critical authorities and versions since.
Revelation, (ἀποκάλυψις), a disclosure of something that was before unknown; and divine revelation is the direct communication of truths before unknown from God to men. The disclosure may be made by dream, vision, oral communication, or otherwise (Daniel 2:19; 1 Corinthians 14:26; 2 Corinthians 12:1; Galations 1:12; Revelation 1:1). Revelation is not to be confounded with inspiration. The former refers to those things only of which the sacred writers were ignorant before they were divinely taught, while the latter has a more general meaning. Accordingly revelation may be defined that operation of the Holy Spirit by which truths before unknown are communicated to men; and inspiration, the operation of the Holy Spirit by which not only unknown truths are communicated, but by which also men are excited to publish truths for the instruction of others, and are guarded from all error in doing it. Thus it was revealed to the ancient prophets that the Messiah should appear, and they were inspired to publish the fact for the benefit of others. The affecting scenes at the cross of Christ were not revealed to John, for he saw them with his own eyes (John 19:35); but he was inspired to write a history of this event, and by supernatural guidance was kept from all error in his record. It is therefore true, as the apostle affirms, that every part of the Bible is given by inspiration of God (2 Timothy 3:16), though every part of the Bible is not the result of immediate revelation. For convenience’ sake, we call the whole Bible a revelation from God, because most of the truths it contains were made known by direct communication from God, and could have been discovered in no other way; and generally it is only the incidental circumstances attending the communication of these truths that would be ascertained by the writers in the ordinary modes of obtaining information.
Revelation in the Bible
See WORD OF GOD, INSPIRATION OF
Frontpiece for the Book of Revelations (folio 10 recto)
John’s Apocalypse - Chapter 2 (1536)
Plan of the Apocalypse
Saint John Summoned to Heaven (16th c. engraving)
Historicism, a method of interpretation of Biblical prophecies, associates symbols with historical persons, nations or events. It can result in a view of progressive and continuous fulfillment of prophecy covering the period from Biblical times to the Second Coming. Almost[quantify] all Protestant Reformers from the Reformation into the 19th century held historicist views. The main primary texts of interest to Christian-historicists include apocalyptic literature, such as the Book of Daniel and the Book of Revelation. Commentators have also applied historicist methods to ancient Jewish history, to the Roman Empire, to Islam, to the Papacy, to the Modern era, and to the end time.
Historicist interpretations of the Book of Revelation
Historicism, a method of interpretation in Christian eschatology which associates biblical prophecies with actual historical events and identifies symbolic beings with historical persons or societies, has been applied to the Book of Revelation by many writers. The Historicist view follows a straight line of continuous fulfillment of prophecy which starts in Daniel’s time and goes through John’s writing of the Book of Revelation all the way to the Second Coming of Jesus Christ.