CFM: December 4–10
Videos and Podcasts
Video/ Podcast | Lesson Extension | Additional Materials |
Scripture Central | ||
Follow Him | ||
Line Upon Line | ||
Teaching with Power | | |
Don't Miss This | | |
CFM New Testament | ||
Unshaken | | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | | |
Scripture Gems | | |
Ponderfun | ||
Talking Scripture | ||
This week I was invited to attend a gathering for CFM content creators at the Church Office Building. It was a fantastic experience and I had the privilege of meeting several of our favorite friends from many of the podcasts and resources that we have all become so familiar with over the last few years. I also had the opportunity to meet several new friends, and I will be incorporating some of their materials to our reference links and future lessons, so be on the lookout for those.
Resources and Insights about this Week's Lesson
The Name 'Revelation' in Greek:
The Greek title of the Book of Revelation is Ἀποκάλυψις "Apokalypsis," meaning "unveiling" or "revelation." It is the very first word of the book, a compound word ἀπό "from" and καλύπτω "cover, hide, veil." The word implies the revealing of things that are concealed כָּסָה, fitting for the book’s content of unveiling patterns and concealed spiritual truths.
Historical Context
The Book of Revelation was written in a time of great turmoil and distress for early Christians and Jews, against a backdrop of significant cultural and political upheaval. Listed are a few examples:
1. Destruction of the Temple and Jerusalem (70 AD): The Jewish Temple in Jerusalem, a central place of worship and symbol of Jewish identity, was destroyed by the Romans. This event was a catastrophic blow to Jewish society and religion, leading to a significant shift in Jewish religious life and practices.
2. Persecution of Jews and Christians: During this period, both Jews and Christians faced intense persecution. The fall of Jerusalem further marginalized the Jewish people, while Christians, seen as a sect of Judaism initially, were also subjected to severe trials. Several key figures like the Apostles Peter and Paul had been martyred. Their deaths symbolized the extreme risks faced by Christian leaders and followers alike.
Persecution under Roman Emperors: Notably, Emperors like Nero were infamous for their brutal treatment of Christians. Nero's reign (54-68 AD) was marked by the Great Fire of Rome (64 AD), after which he blamed and persecuted Christians, subjecting them to cruel and unusual punishments.
Circus of Nero: This refers to the brutal spectacles where Christians were often tortured and killed for public entertainment. These events were part of the broader context of hostility and violence against Christians. Before the writing of Revelation, key figures like the Apostles Peter and Paul had been martyred. Their deaths symbolized the extreme risks faced by Christian leaders and followers alike.
Masada: An ancient Herodian fortress in Israel is the site of a tragic and iconic event in Jewish history, dating back to around 73-74 AD during the First Jewish-Roman War. After the destruction of Jerusalem and the Second Temple in 70 AD, a group of Jewish rebels, known as the Sicarii, along with their families, took refuge in the fortress of Masada, located atop a rocky plateau overlooking the Dead Sea. The Roman Empire, determined to quell this last pocket of Jewish resistance, laid siege to Masada. They built a massive rampart and breached the fortress. According to the account by Flavius Josephus, a Jewish historian of the time, when Roman troops finally entered the fortress, they discovered that the 960 occupants had chosen mass suicide over capture. The defenders had killed their families and then themselves, preferring death to enslavement or execution by the Romans. This act of mass suicide has become a symbol of bravery, freedom, and the struggle against oppression, deeply embedded in Israeli national consciousness and Jewish history.
Exile of John to Patmos: John mentions being on the island of Patmos "because of the word of God and the testimony of Jesus" (Revelation 1:9). This is generally understood to mean that John was exiled to Patmos, a small, rocky island in the Aegean Sea, as a form of punishment for his Christian ministry.
This setting of turmoil, oppression, and uncertainty heavily influenced the writing and themes of Revelation. The letter of Revelation was intended to offer guidance, hope, a promise of divine justice, and a vision of ultimate victory for the many believers who were enduring very challenging trials and opposition.
The Jewish Nature of the Book of Revelation
The Book of Revelation is deeply rooted in Jewish tradition and symbolism, drawing extensively from the Old Testament and Jewish culture. Its Jewish nature is evident in its use of imagery, themes, and references that would have been familiar to a Jewish audience.
1. Old Testament Imagery and Symbolism:
The Book of Revelation, with its intricate tapestry of symbols and visions, is deeply connected to the Old Testament. In fact, it's estimated that about one out of every ten words in Revelation is either a direct quotation from or an allusion to the Old Testament. This intertextual relationship is crucial for understanding the symbolic depth of Revelation.
Consider the following:
Examples like the "Lion of the tribe of Judah" in Revelation 5:5 directly refers back to Genesis 49:9, INT, drawing one of many connection between Old Testament messianic prophecies and New Testament fulfillment.
The imagery of the "New Jerusalem" in Revelation 21 echoes the prophecies of Ezekiel Isaiah, and Daniel, symbolizing the restoration and glorification of Israel and Old and New Jerusalem.
Temple imagery abounds, with references to the Tree of Life, Cherubim, the stones in the Breastplate of Righteousness, the Ark of the Covenant, and others. These elements, rooted in Jewish temple worship, resonated deeply with the cultural and religious heritage of its Jewish-Christian audience.
Historical allusions to events like the Babylonian Exile and various political figures and conflicts provide a backdrop of historical context that enriches the narrative. For example: the reference 666 is a reference to Nero, and frequently various leaders (Political, spiritual, national) were represented as animals: Rams, Sheep, Goats, etc. This was typical of most apocalyptic literature (Ezekiel, Daniel, Enoch). These were cryptic types of writings that were frequently used during periods of intense persecution to protect members (Babylonian Exile, 70 AD Diaspora, etc.)
Revelation fits in with other contemporary Jewish apocalyptic writings of the time, like Ezekiel, Daniel, and the Book of 1 Enoch 1:1-2, 1 Enoch 90:20, 37-40, 3 Baruch 1:1-8, etc.
Revelation follows the same structure and format as traditional Jewish Apocalyptic Texts: It speaks to readers via symbols and heavenly visions, through cultural images and codes primarily aimed at an insider audience. (Ex Rev 5:5-6 INT, the slain lamb (seven horns, eyes, & spirits). These linguistic codes would make sense to an inside audience, but they would have been enigmatic to an outsider (especially to an outside audience 2000 years in the future).
Revelation expresses strong anti-Roman Sentiments: The text enters into a polemic with the paganistic beliefs and practices of the Roman empire. (Ex. Rev. 17:1-9 INT)
Revelation is a real letter: A public message to seven very real, historical assemblies of Christian followers undergoing severe persecution.
Ephesus
Smyrna
Pergamos
Thyatira
Sardis
Philadelphia
Laodicea
Revelation is a Prophetic message: Israel’s prophets always rebuked sin and proclaimed future hope. In like manner Revelation issues stern warnings to those who go astray towards paganism and offers rewards of a bright future and praise to the faithful who persevere the persecution and remain faithful to the God of Israel.
Demonstrates strong prophetic themes related to Throne Theophany and Merkva Mysticism (we will cover these topic in more detail later).
Revelation is about 1st-century events. The author says his vision will come to pass “shortly, in order” (Rev. 1:1, 22:5) (although not exclusively)
Revelation contains prophecies relevant to both the time of its writing and future events, especially those anticipating the Second Coming of Jesus Christ. It highlights replicating and specific patterns, that applied both historically to its early Christian audience and relates to a future audience. The visions of future events are included as expected prophecies, but a core of the message is largely focused on the time in which it was written.
Therefore, understanding the history and symbolism of the Book of Revelation can be greatly enhanced by examining these symbols and events in their original cultural and scriptural context.
Understanding Symbolism in Scripture
Tools
A key tool for studying symbolism in context is a concordance. A concordance is a comprehensive index of words used in religious scriptures, listing every occurrence of each word along with the corresponding passages. The Bible Index in the Standard Works is an abbreviated type of concordance. In addition to this reference, there are many other concordances that are much more extensive, they sometimes include various translations and language tools to help the reader get more out of their scripture study. Concordances can enable scholars and students to easily locate and analyze specific words across various contexts in texts. They facilitate in-depth thematic study and are fantastic tools for preparing lessons and talks.
When studying the Book of Revelation, one can utilize a concordance to trace the origins and applications of a specific term, symbol, or concept throughout the Bible. One of my favorite and free online concordances is the Blue Letter Bible website, it is one that is frequently referenced throughout this website. Blue Letter Bible provides a comprehensive concordance in addition to other useful tools, assisting the seeker to better understand the depth and complexity the text, and especially texts that are highly symbolic. By leveraging this kind of a resource, particularly in the Book of Revelation, one can gain a broader and richer understanding of the text, and one does not need to be fluent in Hebrew or Greek to do so. A separate thread called Language Tools with Blue Letter Bible has been prepared to provides some tips and tricks for learning to navigate the site. In addition, one can find an online PDF link to a Book of Mormon Concordance. Both of these tools can greatly supplement and enhance one's study of Scripture.
Tips
Remember the Prophet Joseph Smith's council when it comes to learning about the nature of symbolism, this will be very helpful,
“I make this broad declaration, that whenever God gives a vision of an image, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it.” (Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith, Salt Lake City: Deseret Book Co., p. 291.)
This statement does not let a follower of Jesus Christ off the hook due to ignorance, rather it is an invitation to search the words of scripture to to find the meanings that God has so abundantly provided.
Gerald N. Lund, a CES director for the church, offered the following insights and guidance to help one learn to interpret the language of Symbolism. In an Ensign article titled, “Understanding Scriptural Symbolism” Lund offers 6 points that can help us in our study.
1. Do the Scriptures give an interpretation?
2. Do the writings of the Prophets help us interpret the symbolic imagery?
3. Use study aids that are available such as the Topical Guide, Dictionary, Maps, etc. (Concordances, Lexicons, Almanacs, Encyclopedias, Timelines... to help put things into linguistic, historic, and cultural perspective and context.)
4. Let the nature of the symbol teach you.
5. Listen to the promptings of the Spirit.
6. Balance the interpretation of symbolism with other revelation and gospel knowledge. The final guideline, and one of the most important, is to fit the interpretation of any symbol into the overall scheme of gospel knowledge. No matter how clever, or how logical, or how ingenious our interpretation of a particular symbol may be, if it contradicts what is revealed in other places, we can assume it is wrong.
There is one more principle that I would like to add that I feel is very important. This is a concept that we will label,
7. Opposition in all things.
Symbols are not inherently good or bad, they are inherently neutral. They represent an idea that can be used and interpreted in a number of different ways. For example, when one thinks of the color red, this is not "good" or "bad" (unless of course one identifies as a BYU fan). Red is a symbol, one cannot judge the nature or character of this symbol unless it is put into an appropriate context. How these symbols are used is just as relevant as the symbols themselves. These symbols can often present two opposing concepts that can create for us a full spectrum of possibility as one learns to identify and interpret them. For example, the symbol of a hand might represent the hand that saves, feed, lifts, and helps. However, it might also represent a hand that hurts, destroys, oppresses, or neglects.
Inherent within the symbol itself one can see the forces of dichotomy at work. Context helps one to clarify the way in which a symbol is used within a particular situation. The scriptures provide many examples of how these symbols have been used in the past and how they were interpreted by ancient prophets. This perspective helps one to better understand how these symbols would have been interpreted by the cultures of that period. Today, modern prophets add to these ancient concepts, and provide additional clarification and insight that is relevant to our day.
2. Jewish Festivals and Rituals: The Book of Revelation's structure and content reflect Jewish liturgical practices and holy days. We have discussed these Feast Days in previous lessons, a brief outline was provided in our "Be Not Afraid" lesson.
These festival themes are prevalent throughout the Book of Revelation. For instance, the blowing of trumpets in Revelation mirrors the Jewish Feast of Trumpets (חֲצֹצְרָה ,יוֹבֵל, שׁוֹפָר σάλπιγξ), a time of gathering, denoting God's presence, a means of communication, and judgment. (Note: Moroni's trumpet symbolizes gathering Israel to the Temple. Joseph Smith received the Golden Plates on the Day of the Trumpets, also referred to as Rosh HaShanah, this event symbolized a new dispensation and the final harvest prior to the Second Coming of Jesus Christ).
Liturgy, in the context of Christian tradition, refers to the structured format or set of rituals and ceremonies used in public worship. The term originates from the Greek word "leitourgia," which means "public work," "ministry," or "service in the name of/on behalf of the people." In a broader sense, liturgy involves specific patterns of worship that are conducted in a communal setting, often prescribed by the traditions or doctrine of a particular denomination. For example, the Book of Hebrews was probably an example of an early Christian liturgical service (Hebrews 1-6, & Hebrews 7-13). These were highly structured and symbolic services, that in many ways were derived from the patterns taught in the Ancient Temple.
The primary purpose of liturgy is to facilitate worship and foster a communal connection with God. It often includes elements such as prayers, readings from Scripture, hymns, sermons, and sacraments (like the Eucharist in many Christian denominations). It can also include the organization and structure of various holidays and gatherings, like Christmas, Easter, and General Conference. Liturgy can vary significantly between different Christian traditions. For instance, the Roman Catholic, Eastern Orthodox, Anglican, and Lutheran churches have highly structured liturgies, while some Protestant and Evangelical denominations may have less formal or more flexible liturgical practices. In the LDS tradition, our sacrament services are structured, but flexible, only the sacrament prayers are memorized. However, our Temple services are highly structured, and every word is meticulously memorized and accounted for.
In essence, liturgy serves as a framework that guides believers in communal worship, helping to create a rhythm and flow that connects the congregation with the divine, with each other, and with the broader traditions of their faith. It's a way to participate in a shared religious experience that transcends individual practice, linking present worship with the historical practices of their faith.
3. Numbers with Jewish Significance: Numbers carry deep Jewish significance. The cultures of Christ's time did not use the Hindu-Arabic numbering system that we use today. That system developed during the 7th and 8th centuries AD, long after the Bible was compiled and canonized. At the time when the Old and New Testaments were being written, numbers were represented by both names and alphabetic letters. For example, the letter Aleph (A) =1, Beyt (B) = 2, Gimel (C,G) = 3, and so on.
This is sometimes referred to as gematria, the practice where letters are assigned numeric values. In Judaism, these numerical relationships can be symbolically significant, and they are sometimes used to reflect deeper, and often cryptic meanings. This technique is clearly evident in the Book of Revelation, as well as elsewhere throughout the Old and New Testaments. Gematria is inherently mathematical in nature, akin to geometry, both words are derived from the same 'gmtr' root. Initially, gematria primarily served practical purposes in measurement, definition, classification, and calculation. However, over time, it developed into a form of numerology, associating Hebrew and Greek alphabet letters with specific numerical values with mystical qualities. Among some, this practice led to superstitious and deceptive interpretations, and it frequently faced significant misuse, misinterpretation, and abuse, leading to controversial applications and significant misunderstandings.
However, many practitioners use gematria to seek deeper meanings, connections, and insights within religious or spiritual contexts. There are ample and profound insights that can be gained by examining the numerical, alphabetic, and symbolic correlations. However, one should exercise extreme caution when examining these types of relationships because these concepts are very easy to manipulate, misunderstand, and misinterpret. Many nefarious individuals throughout history have exploited these traditions, and many well meaning individuals have been caught up and deceived by them, so this is something to be really cognizant and cautious of. One should alway check and double check the sources of anything along these lines. The best sources and resources come directly from scripture, as demonstrated in a few example below:
Four
The Greek number four, "tessera," and its ordinal form "tetertos," signify several universal themes and concepts. In the Bible, this number symbolizes the four corners of the Earth and the four winds, (aka the cardinal directions: North, South, East, West). It is also used in the Book of Revelation to describe the four horsemen (Rev 6:2-8, 9:7-17) and the four-faced Cherubim (כְּרוּב or χερουβίμ), a type of celestial being mentioned in the Old Testament, particularly in Genesis and Ezekiel.
In Hebrew, "four" is translated as "arba" (H702, H703), and variations of this root word are used to describe ordinal or geometric "square" contexts, H7243, H7244, H7251, H7253, H7255, H7256.
The Hebrew letter ד 'dalet,' representing the number four, is symbolically associated with concepts like a squared door, veil, or portal, and the option to step in or out. The word 'Dalet' is sometimes reduced to 'dal,' a smaller segment of the word, denoting poverty, need, and humility (dalal "to bow, hang low, be distressed"). The interpretations of these symbolic relationships often reflected themes of personal agency, transformation, and growth, highlighting various choices, such as the choice to cross through the veil into mortality, or the choice to embrace others' generosity as a means of aid, development, change, growth, and transformation.
In Ancient Israel, doorposts bore significant covenantal symbolism. For example, during the Exodus, the Israelites marked their doorposts with lamb's blood as a sign of divine protection against the destroying angel, signifying their allegiance to God. Furthermore, the ritual of a slave having their ear pierced against a doorpost symbolized a lifelong commitment to their master, marking the doorpost with their blood as a sign of loyalty and devotion.
The New Testament, particularly the book of Hebrews, portrays the veil as a metaphor for Jesus Christ (Hebrews 10:20). As one passes through His veil, they enter into a covenant with Christ; they choose to fully embrace His teachings as they strive to obey His commandment with exactness and honor, to receive His blessings. This covenant allows individuals to reenter into the presence of the Father, clothed and protected in the redeeming power of His infinite and everlasting Atonement.
Seven
The number seven (and its ordinal form seventh) is associated with the concept of completion and perfection. This symbol is deeply woven into various cultural, religious, and natural contexts. Here are a few of many examples:
The Weekly Cycle: The seven-day week is a universally recognized cycle. This periodization, especially in the Judeo-Christian tradition, originates from the Biblical Creation narrative in Genesis, where God created the world in six days and rested on the seventh, imbuing the seventh day, or Sabbath, with a sense of completion and divine rest.
The Rainbow: In the rainbow, the seven colors - red, orange, yellow, green, blue, indigo, and violet - together form a complete visual spectrum. This natural display is a result of light refraction, where sunlight is dispersed into its constituent colors, creating seven distinct bands. This spectrum not only presents a cycle of colors but also symbolically represents the unity and completeness of light. Each color, while distinct, is part of the larger whole, illustrating how multiple elements can come together to form a perfect and complete entity.
The Musical Scale: The diatonic scale in Western music consists of seven notes (For example, C, D, E, F, G, A, B), with the eighth note starting a new octave. This cycle of seven notes symbolizes the completeness of musical expression within a scale, with the octave representing both an end and a new beginning.
Ancient Celestial Observations: The seven classical planets - Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn - visible to the naked eye, were pivotal in the ancient practices of timekeeping and astronomy. These celestial bodies were meticulously observed by ancient civilizations, who used their movements to develop calendars and to measure time. Learning to determine their positions in the sky were crucial for navigation, aiding with travel and trade. Furthermore, these observations informed agricultural practices, indicating optimal times for planting and harvesting. They were also used to determine the dates for observing holy days and festivals according to specific guidelines outlined in the Biblical texts. Beyond their practical applications, these seven celestial bodies represented a sense of cosmic order and divine orchestration, deeply influencing cultural beliefs, religious practices, and the development of early technological innovations. The movements and positions of the various heavenly bodies were seen as symbols of a harmonious universe, reflecting a complete and divinely ordered system that governed various facets of human life.
Agricultural Practices: In many agrarian societies, including ancient Israel, the practice of letting the land rest every seventh year, known as the “Sabbatical year,” was a key agricultural and spiritual practice. This tradition, deeply rooted in sustainability, allowed the land to recover and regenerate after six years of cultivation, embodying a natural cycle of growth and rest. Symbolically, the Sabbatical year marked the completion of a cycle of productivity and respect for nature's rhythms, aligning human activity with the natural order. This practice was not only about land rejuvenation but also served as a reminder of a broader divine order and stewardship of the earth. Furthermore, the concept extended to the Jubilee year, observed every 50th year (after seven cycles of seven years), emphasizing rest, liberation, and restoration. This period was marked by the release of debts, the freeing of slaves, and the return of land to its original owners, reflecting a complete cycle of societal as well as environmental renewal and balance.
Biblical References in Greek Tradition: In the New Testament, the Greek word "hepta" (ἑπτά) is recurrently used to symbolize perfection and divine order. This concept of seven as a symbol of completeness is evident in various instances:
Seven Wounds of the Savior: Christ suffered seven wounds during his crucifixion - two in the hands, two in the wrists, two in the feet, and one from the spear in his side. These wounds are often seen as a complete testament to his sacrifice and redemption of humanity.
Seven Loaves of Bread: In the miracles of Jesus, the seven loaves of bread, such as in the feeding of the four thousand (Matthew 15:34-38), symbolize not just physical sustenance but the completeness of Christ's provision.
Seven Dispensations of Man: In addition to the 7 creative periods, in Christian theology, history is often divided into seven dispensations or periods, each representing a distinct era of God's dealings with humanity, from the age of innocence in Eden to the millennial reign of Jesus Christ.
Matthew 18:21-22 - Seventy Times Seven: This reference to forgiveness ("seventy times seven")
List of Sevens in Revelation:
Seven Churches
Seven Stars and Seven Candlesticks
Seven Horns and Seven Eyes
Seven Spirits
Seven Lamps
Seven Seals
Seven Angels and Seven Trumpets
Seven Thunders (Voices)
Seven-Headed Dragon
Seven Plagues and Seven Vials, etc.
Each of these instances of the number seven in the New Testament carries with it a symbolic weight of totality, perfection, harmony, and the fulfillment of divine order and purpose, deeply embedded in Christian theology and eschatology.
Hebraic Symbolism and Traditions: In Hebrew, the word שֶׁבַע "sheva" (שִׁבְעִים, שִׁבְעָתַיִם שְׁבִיעִי ,שְׁבַע) often symbolizes completion, as seen in the seven days of creation, indicating the completion of the world, and the seven-branched menorah, representing the complete divine light of Jehovah. The story of Joseph's dream of seven years of plenty followed by seven years of famine and the story of Jacob having to work seven years for Leah followed by another seven years for Rachel are some of the many symbolic narratives of completeness and the cyclical nature of life.
In the Hebrew language, the number seven, שֶׁבַע Sheva (שִׁבְעִים, שִׁבְעָתַיִם שְׁבִיעִי,שְׁבַע) is not just a numeral but also a homonym that can mean "oath," "to swear," or "to take an oath." This dual meaning of the word underscores the symbolic connection between the number seven and the concept of a covenant or a solemn promise. A prime example of this symbolism is found in the story of Abraham in Gen 21:22-29.
In this biblical narrative, Abraham enters into a covenant with Abimelech, the king often identified as Pharaoh in Hebraic tradition. The covenant is sealed at a place named Beersheba, which translates to "well of seven" or "well of the oath." Here, Abraham offers seven ewe lambs as a tangible sign of his oath or covenant with Abimelech. This act symbolizes the agreement over water rights, which was a significant matter in their semi-nomadic context. More importantly, it facilitated Abraham's continued residence in the Promised Land, ensuring his family's ability to live and thrive there.
This pattern of the number seven symbolizing completeness and covenantal promises is further manifested in the sacred rituals of Yom Kippur, or the Day of Atonement. On this holiest day in the Israelite calendar, the High Priest performed a series of intricate rituals to atone for the sins of the people and the various leaders.
A central part of this ritual involved the sprinkling of blood around the mercy seat in the Holy of Holies. First, the blood of an ox, representing the sins of the leaders, was sprinkled seven times. This act was then repeated with the blood of a goat, symbolizing the sins of the people. The number seven in these rituals was significant, symbolizing not just repetition but the completeness and perfection of the atonement being sought. The ritualistic use of the number seven in these sacrifices underscored the totality of the atonement process, representing a comprehensive cleansing from sin and a full restoration of the relationship between God and His people.
These instances, from the covenant of Abraham to the rituals of Yom Kippur, to the Atonement of Jesus Christ, all highlight the profound role the number seven played in both ancient Hebrew and Christian cultures. For them, seven was more than a number; it was a symbol of wholeness, completeness, harmony, perfection, and the sanctity of promises and divine ordinances, deeply embedded in the religious consciousness and practices of these faiths.
4. Temple Imagery: The references to the Temple, the Ark of the Covenant, the Tree of Life, and the Holy City allude to sacred Jewish spaces and concepts, anchoring the text in a Jewish understanding of divine presence and prophecy.
5. Prophetic Tradition: Revelation follows standard Jewish prophetic tradition. The opening two verses outlines the standard pattern for Revelation. God instructs Jesus Christ, who instructs an angel (messenger), who instructs John (a prophet), who records the vision. A record is sent to a reader, who then relates the message to the hearers. The nature of John's vision also follows a very similar pattern to the nature of prophetic visions given to earlier Old Testament prophets, such as Isaiah, Jeremiah, Daniel, Ezekiel, and others in its nature and theme, particularly pertaining to divine judgment, salvation, and symbolic language.
Modern Scholars will sometimes refer to these types of visions using terms like Throne Theophany, or Merkavah (Chariot) Mysticism. These visions typically involve an individual undergoing a revelatory experience, wherein they approach and behold the Throne of God. A common theme is the initiate's journey through a heavenly realm, receiving divine insights or instructions.
Ezekiel's vision is a quintessential example, where he describes Cherubim and a chariot transporting him to a divine realm to approach God's Throne. The Hebrew term "Merkavah," meaning "chariot" from the root "rkv," reflects this imagery. Similarly, in the Book of Revelation, John employs themes like horsemen, Cherubim, a rainbow-encircled Throne of God, with angels surrounding it singing praises. He also describes the Tree of Life and "stones of fire" (אַבְנֵי אֵשׁ), drawing parallels to the stones in the Breastplate of Righteousness (Exodus 28:17-21, 39:10-14; Ezekiel 28:14, 16).
These visionary experiences are not unique to biblical figures. The Book of Mormon recounts similar visions by prophets like Lehi, Nephi, and Alma, and even by individuals like the servant girl Abish (Alma 19), who recognized the nature of the spiritual trance experienced by King Lamoni and his queen due to her own revelatory conversion experiences.
Contemporary accounts by modern Prophets and Apostles also share these themes. They often describe a challenging spiritual journey or test, culminating in a heavenly ascent to behold God's Throne. Joseph Smith's revelations in D&C 76 and 88, detailing the Kingdoms of Glory, are examples of such visionary experiences.
This pattern was symbolically reflected in ancient Temple Ordinances, particularly Yom Kippur, or the "Day of Atonement," which was previously mentioned. This was the only day of the year where a high priest, acting as a proxy for Jehovah, was able to cross over the threshold of the veil to enter into the Holy of Holies, where he would approach the mercy seat (aka Throne of God).
These types of symbols and patterns are heavily utilized in the Book of Revelation, and when one knows what they are looking for, and how to identify them, these patterns pop out in powerful and meaningful ways. To understand the meanings of these kinds of texts, one should adhere to the advice of Nephi who explained that in order to understand the words of Isaiah (or Revelation), one should be educated in the learning of the Jews,
2 Nephi 25:5 Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews.
If one wants to understand the Book of Revelation, one must examine it from a Jewish perspective in addition to applying ancient and modern teachings of Jesus Christ as explained by ancient and modern Prophets and Apostles.
Overview:
Revelation 1
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-3 | Introduction and Greeting | The Revelation of Jesus Christ: Revelation follows standard Jewish prophetic tradition. God the Father instructs Jesus Christ, who instructs His angel (messenger), who instructs His servant John (a prophet), who records the vision. The record is sent to a reader, who then relates the message to the hearers of the prophecy. |
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Verses 4-6 | Seven Churches and the Divine Salutation | Seven Churches, Spirits and Christ's Authority: The number 7, often symbolizing completeness and perfection in biblical texts, is deeply intertwined with various theological concepts. This symbolism is first observed with the seven creative periods in Genesis 1. In the Book of Revelation, John's reference to seven candlesticks echoes the pattern and reflects the design of the Menorah. The Menorah is traditionally linked to the pattern of the burning bush witnessed by Moses on Sinai and can also be related to the Tree of Life mentioned by multiple prophets, these serve as a symbols for Jesus Christ. The Menorah, mirashically interpreted as "from the light of Jehovah," further emphasizes this connection. John's depiction of the Seven Spirits before God's throne is a powerful symbol of respect, admiration, and praise for Christ's divine role as Redeemer, the firstborn from the dead, and the principal of kings. His Atonement, a pivotal event in Christian theology, is portrayed as a washed of sins through His own blood, a concept mirrored in the Yom Kippur ritual where blood was sprinkled on the altar seven times twice, symbolizing an atonement for both leaders and common people of Israel. This dual sevenfold act, reflecting both Jesus' sacrifice and the Yom Kippur ritual, embodies a "perfect" or complete Atonement, further reinforcing the significance of the number seven in these sacred narratives. | |
Verse 7 | The Second Coming | Prophetic Declaration of Christ's Return: All will recognize Christ, it will cause some to wail when they see his piercings (דָּקַר ,הָרַג). Clouds often symbolize divine presence and and an unveiling or veiling of mysteries νεφέλη φωτεινή. עָנָן, but also for עָב and שַׁחַק. Matthew 17:5; Matthew 24:30; Matthew 26:64; Mark 9:7; Mark 13:26; Mark 14:62; Luke 9:34; Luke 12:54; Luke 21:27; Acts 1:9; 1 Thessalonians 4:17; 2 Peter 2:17; Jude 1:12; Revelation 1:7; Revelation 10:1; Revelation 11:12; Revelation 14:14; of that cloud in which Jehovah is said (Exodus 13:21, etc.) to have gone before the Israelites to lead them in the wilderness. |
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Verse 8 | The Eternal Nature of God | The Alpha and Omega: Symbolism and Linguistic Context In biblical scholarship, the terms Alpha and Omega hold significant symbolic and linguistic weight. These terms are the first and last letters of the Greek alphabet, analogous to 'A' and 'Z' in the Latin alphabet. Their usage in Revelation parallels the Aleph-Tav in the Hebrew alphabet, which holds profound implications in Judaic thought. 1. Aleph and Tav in Jewish Tradition: In the Hebrew language, Aleph and Tav (the first and last letters of the Hebrew alphabet) are used in Genesis 1:1, the inaugural verse of the Old Testament, with the word אֵת. Notably, they function as a Definite Direct Object Marker (DDOM), a grammatical tool that points to the direct objects of a sentence – in this case, ''ēṯ the Heavens and 'ēṯ the Earth'. This marker, while crucial in grammatical structure, is often untranslated in English versions of the Bible. However it hold symbolic significance, as a contraction of the word אוֹת oth, which means "sign." With one "sign" in this verse pointing like an arrow to the heavens, and another pointing to the earth, one might observe a symbolic description of the Magen David, "the Shield (Star) of David "My Beloved". This could be interpreted as a symbol for Jesus Christ and the protective shield of His Atonement, which was part of the Plan of Salvation that was determined prior to the creation of this world. 2. John’s Reference to the Word: The Gospel of John opens with the phrase "In the beginning was the Word." (John 1:1) This is a theme that John frequently refers to and it may be a nuanced reference to the Aleph-Tav, considering the alphabet serves as the fundamental building blocks for all words. The Hebrew word spelled Aleph-Tav (often abbreviated from אוֹת oth, Aleph-Vav-Tav) encompasses meanings such as oath, sign, token, or miracle. This could be interpreted as an allusion to divine covenants, such as the Oath and Covenant of the Priesthood. 3. Symbolism of Completeness and Eternality: The Alpha and Omega, or Aleph-Tav, symbolically represents the totality of existence – from beginning to end. This imagery suggests a cyclical, eternal nature, an eternal round, indicative of an everlasting contract or covenant between God and humanity. It underscores the concept of God as eternal and unchanging, the Almighty Shadai, an entity that encompasses all time and existence. 4. Theological Implications: In the Christian tradition, the use of Alpha and Omega as titles for Christ in Revelation emphasizes His divine nature and His role as the eternal, omnipotent God. It affirms the Christian belief in Jesus Christ as both the beginning and the end of all things, central to the divine plan of salvation. In summary, the Alpha and Omega, and its Hebraic counterpart Aleph-Tav, represent more than mere alphabetic symbols. They embody profound theological concepts of eternity, divine covenant, and the all-encompassing nature of God. This symbolism enriches the understanding of the divine narrative and God's relationship with humanity as depicted in Judeo-Christian scripture and tradition. |
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Verses 9-11 | John's Vision and Commission | John's Call to Prophecy: John identifies himself as a brother and companion in tribulation, and describes his exile to Patmos. |
Who was the famous Apostle banished to the island of Patmos? |
Verses 12-16 | Vision of the Son of Man | Description of the Risen Lord: Various elements like seven golden candlesticks like unto the 'Son of Man' (see Candlestick description above, the seven dispensations of man) white hair like wool (wisdom/purity/ lamb and snow imagery), sharp two-edged sword from his mouth (Word of God), eyes like fire, golden sash (אַבְנֵט, priesthood royalty/kingship), eyes as a flame of fire, feet like unto brass (another menorah reference) and his voice as the sound of many waters. In his right hand, seven stars, and his countenance like the sun shines in His strength. |
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Verses 17-18 | The Fearful Yet Comforting Presence of Christ | Fear Not, I Am the First and the Last: Jesus touching John symbolizes comfort and empowerment. John describes falling at the feet of the Lord as if he were dead (a reoccuring theme with Throne Theophany accounts). Jesus comforts John, explaining that all will be well because he is the first (protos - רִאשׁון - רֹאשׁ רֵאשִׁית genesis - creation - head) and the last (eschatos as in eschatology - the study of the Last Days, the last one out, the last shall be first) and he holds all of the keys of salvation, including the keys of death and hell. |
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Verses 19-20 | The Charge to Write |
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In Revelation 2, the messages to the churches in Ephesus, Smyrna, Pergamum, and Thyatira are framed within a rich tapestry of symbolism, historical references, and theological motifs. These elements together provide a comprehensive and nuanced understanding of the challenges, admonitions, and promises faced by early Christians, offering enduring insights for contemporary scholarship and faith practices.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-7 | Message to Ephesus | The Call for Perseverance and Return to First Love: The message to Ephesians is directed to a Christian community living in a city of great significance, both commercially and spiritually. Ephesus, the capital city of Ionia in Asia Minor, was a hub of early Christianity and held considerable importance in the ancient world. Notable Christian figures such as Timothy, who served as the city's bishop before his martyrdom, and John, who resided there prior to his exile to Patmos, were associated with Ephesus. 1. (v. 1) Address and continued Description of Christ:
2. (v. 2-3) Commendation for Good Deeds and Perseverance :
3. (v. 4) Rebuke for Losing First Love:
4. (v. 5)Call to Repentance:
5. (v. 6) Hatred for Nicolaitan Practices :
6. (v. 7) Promise to the Overcomer:
In conclusion, the message to the church in Ephesus combines recognition of their strengths in diligence and doctrinal purity with a serious admonition about their waning spiritual passion. While they are diligent in their works and doctrinal correctness, their loss of initial love and zeal for Christ poses a significant spiritual danger. The call to repentance and the promise of eternal reward highlight the Lord's desire for a heartfelt relationship with His followers, not just correct doctrine and moral behavior. This passage emphasizes the balance between fervent love for God and steadfastness in truth as key elements of a vibrant Christian faith. This portion of the letter is addressed to the Ephesians, who lived in the capital city of Ionia. Ephesus was a significant city in Asia Minor, known for its commercial importance and as a center of early Christianity. Timothy served as the city's Bishop prior to his martyrdom and John lived there prior to being expelled to Patmos. Christ refers to Ephesus as one of the seven stars that walked in the midst of the seven golden candlesticks. He commends the Ephesians for their hard work, perseverance, and resistance to false teachers and doctrines, but reproaches them for losing their initial fervor and love for God. He exhorts them to repent and return to their first love, warning that failure to do so will result in their candlestick being removed, symbolizing a loss of their place among the faithful. He makes a reference to the Nicolaitans, a group that got caught up in priestcrafts and secret combinations, and later sites the doctrines of Balaam. Balaam was a Mesopotamian prophet who used sex to seduce, deceive, corrupt, and ultimately condemn many Israelites. The Lord stated that these were detested practices. |
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Verses 8-11 | Message to Smyrna | Encouragement Amidst Persecution a Promises of Great Reward: The letter to Smyrna (Zmyrna) offers a message of encouragement and promises of reward amidst persecution. Smyrna, now modern-day Izmir in Turkey, was a city likely named after its significant trade in myrrh, a resin used for its antiseptic properties and in religious rites. 1. (v. 8) Address and Description of Christ:
2. (v. 9) Commendation Amidst Suffering:
3. (v. 10) Encouragement in Persecution:
4. (v. 10) Promise of the Crown of Life:
5. (v. 11) Assurance Against the Second Death:
In the broader context of Christian doctrine and scriptural symbolism, the 'crown of life' represents not only victory over physical and spiritual trials but also the accumulation of wisdom and intelligence, which is equated with the glory of God D&C 93:36-37. This concept is reinforced in D&C 130:18, where the acquisition of knowledge is linked to eternal progression and glory. Furthermore, the word "halo," a 'crown of light,' can be linguistically traced back to the Hebraic word "Tehillim," denoting the Psalms or hymns of Praise. This connection highlights the transformative power of enduring faith and worship in the face of adversity. Emma Smith's call to compile a hymnal for the Saints in D&C 25:15, where she is promised a crown, aligns with these ancient traditions and a theme of expressing faith and gathering spiritual light through hymnody and praise. The glory of God is intelligence, and as one experiences the trials and adversities of life, they have the opportunity to learn, to become partakers in His glory, especially as they turn to the Lord and embrace Him, to collect light and enlightenment from Him directly, through the power of His love and His Atonement, adding oil to their reservoirs as they continually learn to reflect his light in their countenances. Overall, the message to Smyrna is a profound blend of acknowledgment of suffering, encouragement to endure in faith, and the promise of eternal rewards, encapsulating the Christian journey of transforming trials into triumph through steadfast faith and devotion. |
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Verses 12-17 | Message to Pergamum | Warning Against Compromising Faith: The message to Pergamum is directed to a Christian community situated in a city noted for its cultural and academic prominence, as well as its prevalent idolatrous and immoral practices. Pergamum, with its notable acropolis, was a significant city in Asia Minor during this period. 1. (v. 12) Address and warning of Christ:
2. (v. 13) Commendation Amidst Difficulties:
3. (v. 14-15) Rebuke for Doctrinal and Moral Compromise:
4. (v. 16) Call to Repentance:
5. (v. 17) Promise to the Overcomer:
In summary, this passage underscores the critical importance of doctrinal purity and moral integrity, especially for those living in a society rife with corruption and immorality. It emphasizes the power of God's Word in protecting, judging, and redeeming, highlighting the contrast between the consequences of disobedience and the rewards of faithfulness. |
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Verses 18-29 | Message to Thyatira | Call for Repentance and Promise to the Faithful: The account of Thyatira presents a complex picture of a Christian community within a bustling commercial city known for its guilds and trade. 1. (v. 18) Introduction :
2. (v. 19) Commendation :
3. (v. 20-23) Condemnation:
4. (v. 24-25) Counsel to the Faithful:
5. (v. 26-29) Promise to the Overcomers
In summary, the letter to Thyatira in Revelation commends the church for its growing faith and service but sternly rebukes its tolerance of false teaching and immorality. It calls for repentance, offers encouragement to the faithful, and promises reward to those who overcome. The passage reflects the ongoing struggle within early Christian communities to maintain doctrinal purity and moral integrity amidst a surrounding culture often at odds with Christian values."Morning star" symbolizes hope, renewal, and Christ's promise. |
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Revelation 3, with its messages to Sardis, Philadelphia, and Laodicea, presents a complex interplay of commendation, warning, and prophetic insight. This chapter, rich in symbolic imagery and contextual depth, offers a powerful reflection on the spiritual state of the church, both historically and in contemporary understanding.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
Revelation 3 | | | INT |
Verses 1-6 | Message to Sardis | Warning Against Spiritual Death and Encouragement to the Faithful: 1. (v. 1) Address and Description of Christ:
2. (v. 2-3) Exhortation to Wake Up:
3. (v. 4) Commendation of the Faithful Few:
4. (v. 5) Promise to the Overcomer :
5. (v. 6) Exhortation to Hear:
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Verses 7-13 | Message to Philadelphia | Commendation for Faithful Witness and Promise of Protection: 1. (v. 7) Address and Description of Christ:
2. (v. 8) Commendation and Open Door:
3. (v. 9) Promise Regarding Opponents:
4. (v. 10) Promise of Protection:
5. (v. 11) Imminent Return and Encouragement to Hold Fast:
6. (v. 12) Promise to the Overcomer:
7. (v. 13) Exhortation to Hear:
In summary, the message to Philadelphia in Revelation 3:7-13 is one of commendation for the church's faithfulness and perseverance. The church is recognized for keeping Christ's word and not denying His name, despite limited strength. The promises given include protection from global trials, rewards for overcoming, and the assurance of Christ's imminent return. This message emphasizes the significance of steadfast faith and the blessings that result from enduring loyalty to Christ. "Open door" signifies opportunities for effective ministry and the spread of the gospel. Key of David, connects to the Hebrew Bible's themes of authority, promise, and divine fulfillment. These symbols offer a bridge between Christian and Jewish eschatological expectations. |
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Verses 14-22 | Message to Laodicea | Rebuke for Lukewarm Faith and Call for True Zeal: The message to the church in Laodicea is notable for its stark rebuke of complacency and lukewarm faith, coupled with an invitation for deeper commitment and fellowship with Christ. Laodicea, known for its wealth, banking, manufacturing of woolen garments, and a medical school that produced eye salve, is metaphorically referenced in the message. 1. (v. 14) Address and Description of Christ:
2. (v. 15-17) Rebuke for Lukewarmness:
3. (v. 18) Counsel for True Riches:
4. (v. 19) Love and Discipline:
5. (v. 20) Invitation for Fellowship:
6. (v. 21-22) Promise to the Overcomer:
In summary, the message to Laodicea in Revelation 3:14-22 serves as a powerful indictment of spiritual complacency and superficiality, common in a materially prosperous but spiritually deficient community. The church in Laodicea is admonished for its lukewarm faith and called to genuine repentance, spiritual richness, and deeper communion with Christ. The promises to the overcomers underscore the ultimate reward of sharing in Christ's victory and authority for those who respond with genuine faith and commitment. Lukewarm water as a metaphor for spiritual indifference. |
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Revelation 4 marks a transition from the messages to the individual churches to a broader cosmic perspective. It presents a vivid portrayal of God's heavenly throne (Throne Theophany) and the continuous worship He receives from all creation. This chapter is pivotal for understanding the subsequent visions in Revelation, as it sets the stage for the unfolding of divine judgments and the culmination of God's plan for the world. The vision in Revelation 4 has strong parallels with Jewish apocalyptic literature and temple imagery. The vision reflects a heavenly counterpart to the earthly temple and tabernacle,common themes found throughout the Temple literature of Judaism.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-3 | Vision of the Heavenly Throne | The Majesty and Sovereignty of God: The throne represents divine authority and judgment; the rainbow symbolizes God's covenant |
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Verses 4-5 | Twenty-Four Elders | Representation of the Redeemed: Twenty-four elders is related to the offices of the 12 tribes of Israel and the 12 apostles, representing a complete representation of the people of God. |
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Verses 6-8 | Four Living Creatures | The Holiness and Omnipresence of God: There are many possible interpretations for the various types of animals described in John's vision. These creatures are frequently used to represent divine attributes of God, as depicted through symbolic representation. For example, Cherubim is a figure frequently used throughout the Old Testament, it is described as having four heads. The lion is frequently used in scripture to represent majesty, power, and strength; the ox is a representation of faithful service through partnering with God in a covenantal relationship; the human face can be perceived as the attainment of wisdom through divine intelligence and charity, made possible through the Atonement of Jesus Christ; and an eagle is symbolically used to represent God’s sovereignty, His ultimate control and authority over the Universe, including all aspects of creation and history. |
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Verses 9-11 | Continuous Worship in Heaven | The Unceasing Praise of God: The casting of crowns before the throne signifies the acknowledgment of God as the ultimate authority and source of all blessings. |
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Revelation 5
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-4 | The Sealed Scroll | The Mystery of God's Plan (of Salvation): A scroll with seven seals, representing the comprehensive and “sealed” plan of God is introduced, representing aspects that have already come to pass as well as aspects that are awaiting fulfillment. John describes weeping because no man could be found was worthy to open it. |
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Verses 5-7 | The Lamb Worthy to Open the Scroll | Christ as the Redeemer and Fulfiller of God's Plan: One of the Elders comforts John, proclaiming that the Lion (אֲרִי,כְּפִיר) of Judah, the root (שֶׁרֶשׁ) of David, is worth to loose the seals and open the Book. John beholds a lamb that had been slain standing in the midst of the elders. The lamb had seven horns (קֶרֶן) and seven eyes (עַיִן). And He came and took the book out of the right hand of him who sat on the throne. |
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Verses 8-10 | Worship of the Lamb | The Lamb's Authority to Redeem and Unify Believers: When the lamb had taken the book Cherubim and the 24 elders fell before him, each of them possessing harps and golden vials that contained essences of the prayers of the saints. Those surrounding the throne sang a new song (שִׁיר זָמַר ) that symbolized the new covenant and redemption brought about by Christ. |
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Verses 11-14 | Universal Praise | The Eternal Lordship of Christ: The myriad of angels and creatures sound together with a loud voice with the elders and beasts to sing praises to to the Lamb, acknowledging Him as Worthy, recognizing his Atonement, power, abundance, wisdom, strength, honor glory, and blessings. This represents the universal acknowledgment of Christ’s sovereignty and redemptive work. |
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Church Videos & Resources
Scripture Central
Reading Guide
Lynne Hilton Wilson, "Revelation 1-11," Come Follow Me: The New Testament, 2019.
Introduction to the Book of Revelation
Richard D. Draper, “Why is the book of Revelation called “The Apocalypse”?,” BYU New Testament Commentary.
Richard D. Draper, “For whom was the book of Revelation written and why?,” BYU New Testament Commentary.
Richard D. Draper, “Understanding Images and Symbols in the Book of Revelation,” Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 271–89.
Richard D. Draper, "Teaching the Book of Revelation: Five Considerations," Religious Educator 14, no. 1 (2013): 83–107.
Thomas A. Wayment, “Apocalyptic Imagination and the New Testament,” in Go Ye into All the World: Messages of the New Testament Apostles, 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 305–318.
The Book of Mormon and the Book of Revelation
Matthew S. Stenson, “Lehi's Dream and Nephi's Vision: Apocalyptic Revelations in Narrative Context,” BYU Studies Quarterly 51, no. 4 (2012): 155–179.
Jared M. Halverson, “Lehi’s Dream and Nephi’s Vision as Apocalyptic Literature,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision (2011 Sperry Symposium), ed. Daniel L. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 53–69.
Frank F. Judd Jr., “What Nephi’s Vision Teaches about the Bible and the Book of Mormon,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision (2011 Sperry Symposium), ed. Daniel L. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 282–99.
Jesus Christ in the Book of Revelation
Richard D. Draper, “The Exalted Lord,” Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 290–317.
Richard D. Draper, “The Apocalyptic Witness of the Messiah,” in Sperry Symposium Classics: The New Testament, ed. Frank F. Judd Jr. and Gaye Strathearn (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 373–393.
Specific Insights in the Book of Revelation
Richard D. Draper and Michael D. Rhodes, “Revelation 1:6 and Priesthood,” BYU New Testament Commentary.
Richard D. Draper and Michael D. Rhoades, “In Revelation chapter 4, John describes certain animals that inhabit the throne room of God. What are these animals and what is their function?,” BYU New Testament Commentary.
Taylor Halverson, “Revelation 5-6 and 19-22. Views and Perspectives,” The Interpreter Blog (December 6, 2015).
Modern Revelation
Elder Lowell M. Snow, “Facing the Future with Hope,” Ensign December 2007.
Gerald N. Lund, “Insights from the JST into the Book of Revelation,” in The Joseph Smith Translation: The Restoration of Plain and Precious Truths, ed. Monte S. Nyman and Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University, 1985), 251–70.
The Bible Project
BYU’s RSC
Additional Videos & Insights
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