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Revelation 13 is the thirteenth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle, [1] [2] but the precise identity of the author remains a point of academic debate. [3] The author records visions of two beasts (or monsters) which he ...
The meaning of 666 is to be found not in the name or titles of influential people, but in its symbolic meaning of rebellion against God manifested in false worship. ... the true meaning of 666 is to be found not in external markings or on a pope's title, but in the allegiance to false worship promoted by satanic agencies represented by the ...
The Book of Revelation or Book of the Apocalypse is the final book of the New Testament (and therefore the final book of the Christian Bible). Written in Koine Greek, its title is derived from the first word of the text: apokalypsis, meaning 'unveiling' or 'revelation'. The Book of Revelation is the only apocalyptic book in the New Testament canon.
In the fifth book of Adversus Haereses (around 180), he interprets certain fragments of the Apocalypse, primarily chapters 13 and 17, connecting them to chapters 2 and 7 of the Book of Daniel. He associates the symbols of the Apocalypse with pagan Rome, but applies an eschatological interpretation, viewing the millennium as a sabbatical ...
He identified the Antichrist with Paul's Man of Sin, Daniel's Little Horn, and John's Beast of Revelation 13. [30] He sought to apply other expressions to Antichrist, such as "the abomination of desolation," mentioned by Christ ( Matt. 24 :15) and the "king of a most fierce countenance," in Gabriel's explanation of the Little Horn of Daniel 8 .
[63] [10] While both the Apocalypse of Peter and the Apocalypse of John (the Book of Revelation) are apocalypses in genre, the Revelation of Peter puts far more stress on the afterlife and divine rewards and punishments, while the Revelation of John focuses on a cosmic battle between good and evil. [19]
The day-year principle was partially employed by Jews [7] as seen in Daniel 9:24–27, Ezekiel 4:4-7 [8] and in the early church. [9] It was first used in Christian exposition in 380 AD by Ticonius, who interpreted the three and a half days of Revelation 11:9 as three and a half years, writing 'three days and a half; that is, three years and six months' ('dies tres et dimidium; id est annos ...
Joseph Ratzinger, later Pope Benedict XVI, identified three overall themes in Dei verbum: (1) the new view of the phenomenon of tradition; [12] (2) the theological problem of the application of critical historical methods to the interpretation of Scripture; [13] and (3) the biblical movement that had been growing from the turn of the twentieth ...
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