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The fully apocalyptic visions in Daniel 7–12, as well as those in the New Testament's Revelation, can trace their roots to the pre-exilic latter biblical prophets; the sixth century BCE prophets Ezekiel, Isaiah 40–55 and 56–66, Haggai 2, and Zechariah 1–8 show a transition phase between prophecy and apocalyptic literature. [9]
Apocalypticism is often conjoined with the belief that esoteric knowledge will likely be revealed in a major confrontation between good and evil forces, destined to change the course of history. [9] Apocalypses can be viewed as good, evil, ambiguous or neutral, depending on the particular religion or belief system promoting them.
Post-Exilic Hebrew books of prophecy such as Daniel and Ezekiel are given new interpretations in this Christian tradition, while apocalyptic forecasts appear in the Judeo-Christian Sibylline Oracles which include the Book of Revelation ascribed to John, the apocryphal Apocalypse of Peter, and the Second Book of Esdras.
Bratcher, Dennis, "Doomsday Prophets: The Difference between Prophetic and Apocalyptic Eschatology" From CRI/Voice, Institute, 2006. Pratt, Richard L. Jr. "Historical Contingencies and Biblical Predictions" – An essay on the importance of conditionality in Bible prophecy
"Apocalypse" has come to be used popularly as a synonym for catastrophe, but the Greek word apokálypsis, from which it is derived, means a revelation. [13] It has been defined by John J Collins as "a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both ...
The entire book constitutes the prophecy—the letters to the seven individual churches are introductions to the rest of the book, which is addressed to all seven. [4] While the dominant genre is apocalyptic, the author sees himself as a Christian prophet: Revelation uses the word in various forms 21 times, more than any other New Testament ...
The futurist view assigns all or most of the prophecy to the future, shortly before the Second Coming; especially when interpreted in conjunction with Daniel, Isaiah 2:11–22, 1 Thessalonians 4:15–5:11, and other eschatological sections of the Bible. [citation needed] 1919 chart by Clarence Larkin attempting to explain the events of Revelation.
This is an obscure prophecy, but in combination with other passages, it has been interpreted to mean that the "prince who is to come" will make a seven-year covenant with Israel that will allow the rebuilding of the temple and the reinstitution of sacrifices, but "in the middle of the week", he will break the agreement and set up an idol of ...