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Revelation 3 is the third 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 ] but the precise identity of the author remains a point of academic debate. [ 2 ]
Clavis Apocalyptica (1627), a commentary on The Apocalypse by Joseph Mede. [83] Anacrisis Apocalypseos (1705), a commentary on The Apocalypse by Campegius Vitringa. [84] Commentary on the Revelation of St. John (1720), a commentary on The Apocalypse by Charles Daubuz. [85] The Signs of the Times (1832), a commentary on The Apocalypse by Rev. Dr ...
The Book of Revelation 1:1–4 (with the reference to the Seven Spirits) from the Bamberg Apocalypse, 11th century. In the Bible, the term Seven Spirits of God appears four times in the Book of Revelation. [1] [2] The meaning of this term has been interpreted in multiple ways. [3]
The most significant differences among these exegetes concern the identification of the prophecies in Revelation 1:1–6:11 with historical events. This system was very popular in the 17th century thanks to the works of a Lapide, and it still has its supporters today, though in a somewhat modified form.
Chapters 2–3 of the Revelation have specific messages for each of the seven angels of the seven churches. The message of each of the seven letters is directed to the angel of the particular church that is mentioned. Origen [15] explains that these "angels" are the guardian angels of the churches, a view upheld by Henry Alford.
First Bowl: A "foul and malignant sore" afflicts the followers of the Beast. (16:1–2) Second Bowl: The Sea turns to blood and everything within it dies. (16:3) Third Bowl: All fresh water turns to blood. (16:4–7) Fourth Bowl: The Sun scorches the Earth with intense heat and even burns some people with fire. (16:8–9)
His principal work is a commentary on the Book of Revelation [2] and is the oldest Greek commentary on that book written by a recognized Father of the Church. (The very first Greek commentary on Revelation may barely predate Andrew's work and is attributed to Oikoumenios.) [3] Most subsequent Eastern Christian commentators of the Book of Revelation have drawn heavily upon Andrew and his ...
In 1866, [14] when C. F. Zimpel defended the hypothesis that the first horseman was the Antichrist (and more precisely, according to him, Napoleon Bonaparte). [15] The Antichrist interpretation later found champions in the United States, such as R. F. Franklin in 1898 [16] and W. C. Stevens in 1928. [17]
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