New Testament Week 28: The Revelation1 of John

1) Introduction. a) [SLIDE 2] BYU professor of religion Robert Millet:

Perhaps no book of scripture has led to more speculation, spawned more foolishness, and resulted in more spiritual imbalance than the Apocalypse, the Revelation of John the Beloved.2

b) Genre. i) Revelation seems bizarre and unusual to the modern reader. This is largely because its the only New Testament book of its kind. ii) [SLIDE 3] The title of the book comes from the first word in chapter 1, verse 1: (apocalupsis), a noun meaning revelation in the sense of uncovering or unveiling (i.e. revealing) something that is hidden. (1) In apocalyptic writing the author taken into heaven by an angelic guide and shown amazing (and sometimes frightening) things by means of symbolism that reveal Gods plans and future events. (2) The Greek word has made its way into English as apocalypse, although with the somewhat altered meaning of an ultimate, climactic battle between good and evil. iii) There were many other apocalypses written during this time period. It was a popular form of writing from the 4th century B.C. through the 2nd century A.D. (1) The second half of Daniel and the book of 1 Enoch are famous examples of Old Testament apocalypses. The Dead Sea Scrolls also contain apocalyptic writings.3 (2) From the New Testament era there are apocalypses attributed to Peter4 and Paul,5 as well as a widely-used apocalyptic book called the Shepherd of Hermas.6 (3) Modern scriptures also contain many apocalyptic visions. Prophets like Lehi1 (1 Nephi 1), Nephi1 (1 Nephi 1114), Enoch (Moses 7), and Joseph Smith (D&C 76) all had visions where they were shown heaven and/or future events. c) [SLIDE 4] Author. i) Although the author identifies himself as John (1:1, 4, 9; 21:2; 22:8), there is no indication within the book as to which John is meant.
Note that the title of the book is singular (Revelation), although it is commonly misspoken as a plural (Revelations). Robert L. Millet, Revelation of John Offers Recurring Lessons, Doctrinal Refrains and Hope, Church News, 22 December 1995; http://bit.ly/r35Yq9. Just this year (2011) Millett published a book entitled Making Sense of the Book of Revelation (http://deseretbook.com/Making-Sense-Book-Revelation-Robert-L-Millet/i/5053197). The cover of this book has an image of a wax seal, something that we will discuss beginning on page 4. 3 One of the most famous apocalyptic writings among the Qumran texts is the so-called Messianic Apocalypse (4Q521). See http://religiousstudies.uncc.edu/people/jtabor/4q521.html 4 There are three apocalypses attributed to Peter, including one that was considered scripture by Clement of Alexandria (http://www.ntcanon.org/Apocalypse_of_Peter.shtml) and a Gnostic text (http://www.gnosis.org/naghamm/apopet.html). 5 The 4th-century Apocalypse of Paul claims to contain details of Pauls vision mentioned in 2 Corinthians 12:14 (http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/apocalypse-of-paul). The Nag Hammadi texts also include a Gnostic apocalypse attributed to Paul (http://www.interfaith.org/christianity/apocrypha-apocalypse-of-paul-2). 6 The Shepherd of Hermas was written during the first half of the 2nd century, read by many Christians up through the 4th century, and regarded by some Christian churches as canonical scripture. It was eventually excluded from the canon because it was not written by an apostle. See: http://www.earlychristianwritings.com/text/shepherd.html
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New Testament: Revelation

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ii) Tradition, dating back to the early 2nd century, has asserted that the author was the apostle who was also known as the Beloved, author of the Gospel and the three epistles of John. Since the 3rd century, differences in language and style between Revelation and the Gospel of John have caused some to doubt this.7 iii) The Book of Mormon identifies the author of Revelation as John the apostle (1 Nephi 14:1827; cf. Ether 4:16). d) Date. i) The traditional (and still widely-accepted) date for the book is c. A.D. 9596, during the Christian persecutions under Caesar Domitian.8 ii) A minority of scholars argue that Revelation was written earlier, in the mid-60s during the reign of Nero. e) [SLIDE 5] Location and audience. i) John tells us he has been banished for the testimony of Jesus Christ to the isle that is called Patmos (1:9). Patmos is a 13-square-mile island in the Aegean Sea just off the western coast of Asia Minor (modern Turkey). ii) Revelation was a circular letter written to seven churches on the mainland of western Asia Minor: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:11; 2:13:22). f) Purpose and theme. i) The message was intended to encourage believers in the midst of persecution (1:9), by revealing that, despite the tribulations they faced, Jesus Christ was in control and would be the ultimate victor over the forces of evil in the world (17:14). g) Interpretation. i) Because of its strange symbolism and often vague references, Revelation has been interpreted in many different ways over the last 2,000 years. (1) [SLIDE 6] The four most popular approaches are: (a) The preterist approach argues that the symbols in Revelation refer to events at the end of the 1st century, that the beast of chapters 1317 is the Roman emperor, and that John expected Jesus to return quickly and overthrow this wicked kingdom. (b) The historicist approach contends that Revelation is a presentation of the entire course of the history of the Christian church from the close of the 1st century to the end of time. In this view, we are currently somewhere within the events described in the book, we just need to interpret correctly it to discover where we are. (c) The futurist approach argues that all of the visions from Revelation 4:1 to the end of the book are yet to be fulfilled, and will take place in the period immediately preceding and following the second coming of Christ.

Daniel B. Wallace reviews the evidence for and against Johannine authorship in his article Revelation: Introduction, Argument and Outline; http://bible.org/seriespage/revelation-introduction-argument-and-outline 8 This date was asserted as early as A.D. 180. See Irenaeus, Against Heresies 5:30:3;
http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxi.html

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(d) The idealist approach contends that Revelation is purely symbolic and represents the eternal conflict of good and evil which persists in every age. (2) Modern scholarship general takes the preterist approach. Most Latter-day Saints probably are historicists (and modern scripture seems to back that up), with much of Revelation still to be fulfilled (futurist). (a) Even if we accept that Revelation still awaits completely fulfillment, we should be aware that many of the symbols in the book are directly targeted at the Roman Empire and the imperial cult, and this is the way the book would have been understood by 1st-century Christians.9 ii) Symbolism. (1) Revelation is a highly symbolic book with a classic Eastern metaphoric approach. This can be confusing for Westerners (like us) who tend to interpret scripture literally. A literal approach to Revelation can be complex and puzzling, as John presents his readers with many disturbing and unusual images. (2) [SLIDE 7] Numbers especially have a symbolic or idiomatic application. (a) Multiples of seven appear repeatedly, representing fulfillment or completion: Seven cities, seven seals, seven heads, seven trumpets, seven plagues, seven bowls. (b) The number twelve also appears, representing order: The celestial city of New Jerusalem has twelve gates, twelve foundations, a tree with twelve fruits, and is 12,000 stades wide, long, and tall.10 (c) One thousand indicates a very large number: Satan is bound for 1,000 years; 144,000 people are sealed (12 12 1,000). iii) Dependence on the Old Testament. (1) In Revelation there are as many as 460 allusions to Old Testament passages of scripture (although not one direct, formal quotation). (2) Johns vision has many similarities to Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah and other Old Testament prophets. iv) [SLIDE 8] Joseph Smith:
The book of Revelation is one of the plainest books God ever caused to be written.11

v) In this lesson were not going to comprehensively go through every symbol in Revelation. Rather, were going to take a deeper examination of a handful of passages and try to understand them in context, using history and ancient and modern scripture to help us. (1) The handout for this class has an outline of the contents of the book.

For an LDS argument for a 1st-century context for Revelation, see Eric D. Huntsman and Cecilia M. Peek, Imperial Cult and the Beasts of Revelation, The Life and Teachings of the New Testament Apostles: from the Day of Pentecost through the Apocalypse, Richard Nietzel Holzapfel and Thomas A. Wayment, eds. (Deseret Book, 2010), 22149. 10 KJV furlongs (Revelation 21:16). The Greek stade is equivalent to 607 feet; 12,000 stades is almost 1,400 miles. 11 Joseph Smith, 8 April 1843. History of the Church 5:342 Teachings of the Prophet Joseph Smith 290 (http://scriptures.byu.edu/stpjs.html#290); Words of Joseph Smith 188. This is part of long discourse by the Prophet on Revelation, some of which we will discuss below; see TPJS 28994. 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.

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2) Seals.12 a) Following the introduction and the letters to the seven churches, John is taken into heaven, where he sees God the Father sitting on his throne, surrounded by elders and beasts who are praising him (4:111). b) 5:1. In Gods right hand, John sees a book written within and on the backside, sealed with seven seals. i) [SLIDE 9] We need to understand that the book (Greek biblion) is really a papyrus scroll. The codex, which is similar to a modern book, with individual sheets bound on one edgeis just coming into use at the time of John. That this book is a scroll is confirmed by the fact that John emphasizes that it is written both within and on the backside. There is no reason to emphasize this if its a codex, since they are routinely written on front and back of the pages; scrolls, however, were not. The import of writing on both sides of the scroll is that the part written on the outside can be read before opening the scroll. Only the part on the inside cannot be read until the seals are unsealed. Thus, we know part of Gods plan for history, but not all of it. ii) [SLIDE 10] The second thing to note is that the seals are wax seals, the kind that used to seal official documents. Scroll has been rolled up, seven drops of wax have been applied to the outside edge of the scroll, and a signet ring or stamp has been used to mark them. The inside of the scroll cannot be read until all seven seals are opened. Thus, the scroll is not really opened and readable until the opening of the seventh and final seal. iii) [SLIDE 11] Johns scroll is based on Ezekiel 2:910, where Ezekiel also is given a divine scroll written on the front and back, containing woes and lamentations. In the Aramaic translation of the Old Testament (a Targum), this verse 10a reads:
And he [God] spread it [the scroll] before me [Ezekiel], and behold, it was inscribed on the face of it and on the reverse of it, that which was from the beginning and that which is destined to be in the end.13

(1) In other words, at least some Jews at the time of Christ understood the divine scroll of Ezekieland hence the scroll of the seven seals of Johnto contain the history of the world. This is exactly what Joseph Smith said about it:
Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals?
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A. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence.
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Q. What are we to understand by the seven seals with which it was sealed?

A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh. (D&C 77:67.)14

For the information and interpretation in this section, I am indebted to BYU professor William Hamblin. Translation from The Aramaic Bible: The Targums, trans. By Samson H. Levey (Edinburgh, England: T. & T. Clark, 1987), 24; Google Books image: http://bit.ly/mQSGhZ 14 For some suggestions on how to interpret D&C 77:67s statement on the earth existence being seven thousand years, see Doctrine & Covenants lesson 15, pages 910; http://scr.bi/LDSARCDC15n
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New Testament: Revelation

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(2) This does not mean, however, that as the seals are opened in Revelation (beginning in 6:1) that we are shown things of the past. In other words, while the seal represents a 1,000 year period, the opening of the seal doesnt reveal scenes from that period. [SLIDE 12] Joseph Smith:
Now, I make this declaration, that those things which John saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of things which must shortly come to pass, and not of what has already transpired.15

(3) Joseph then quoted from Revelation 6:14 about the four horsemen (which well get to in a moment), and said, The revelations do not give us to understand anything of the past in relation to the kingdom of God.16 Joseph says the four horsemen are something yet to come, not from the past.17 c) [SLIDE 13] This leads us to the four horsemen. i) Rev 6:12. The Lamb opens the first seal, and an angel says Come! (1) The King James Version, following its late and inferior New Testament sources, adds and see which is not in the oldest and best manuscripts,18 making the statement seem to be a command to John. However, the Come! is a command to the first horseman, not to John. (2) The first horseman comes forward and is sent on his mission as the first seal is opened. But the first horseman is not a symbol or reflection of the content of the first sealthe contents of the scroll cannot be read until all seven seals are opened. Joseph said the horsemen are something yet to come. The contents of the sealed scroll contain the history of the world, but the horsemen are not symbols of that history. Rather, they are sent out on their missions as the sealed scroll is being unsealed. ii) The four horsemen are based on the four chariots in Zechariah 6:16.19 These four charioteers are said to be the four winds or spirits (Zechariah 6:5), associated with the four quarters of the earth (Zechariah 6:6):20 (1) Red = east = sun rising between two bronze mountains (Zechariah 6:1). (2) Black = north (Zechariah 6:6). (3) White = west (Zechariah 6:6). (4) Spotted yellow-gray (green; KJV grisled) = south (Zechariah 6:6). (5) In Revelation, the order is white (6:2), red (6:4), black (6:5), and pale (yellow/green, the color of death; 6:8).

TPJS 290 (see full citation in footnote 11). Ibid. 17 Many modern LDS commentators, contrary to Josephs explanation, have explained the four horsemen as representing the events in Johns pastthe first horseman representing Enoch, etc. This interpretation appears to originate with Bruce R. McConkie, Doctrinal New Testament Commentary (Bookcraft, 1973), 3:47682. 18 The same is true in Revelation 6:3, 6:5, and 6:7. 19 See also Zechariah 1:8,11, the chariot of the sun kept in the Temple (2 Kings 23:11), and the golden chariot of the cherubim in the Temple (1 Chronicles 28:18). 20 These find parallel with the four colors of Roman charioteers in the games: red, green, white and blue, representing the four seasons. Many cultures have the four quarters associated with the colors and seasons.
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New Testament: Revelation

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iii) The four horsemen of Revelation 6:18 are probably the four angels in Revelation 7:1, which, like the charioteers of Zechariah 6, are associated with the four quarters of the world and are holding back the winds. (1) In Revelation 6:8 it states that power was given to them over the fourth part of the earth which is generally understood to mean that one fourth of the earth was effected; however, it probably means that each angel/horseman is given a fourth part of the earth because they are the angels of the four quarters. iv) So, as I understand it, the four horsemen are the harbingers or omens of the coming woes of pestilence, war, famine, etc. that are described in the rest of Revelation. They are sent on their missions as the sealed scroll is being opened, but are not the contents of that scroll. 3) Beasts. a) Revelation is full of descriptions of beasts, strange animals unlike anything seen on the earth. b) [SLIDE 14] 4:68. The first passage in which we encounter them comes during Johns opening vision of Gods throne room. There he sees four beasts full of eyes in front and behind (NRSV 4:6). One first looks like a lion, the second like an ox (KJV calf), the third has a human face, and the fourth flies like an eagle (4:7). The each have six wings and are full of eyes all around and inside (NRSV 4:8). i) These beasts appear in visions of heaven experienced by Old Testament prophets: (1) In Ezekiels first vision he sees composite creatures that had four facesa man, an ox, a lion, and an eagle two sets of wings, the body of a man, and the legs and feet of a calf. (Ezekiel 1:424; he refers to them as cherubim in 10:1415.)21 (2) Isaiahs first vision included a description of seraphim, divine creatures with six wings each who serve God near his throne (Isaiah 6).22 ii) According to Joseph Smith, the beasts in Revelation as figurative expressions that represent the glory of the classes of beings in their destined order or sphere of creation, and their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc. (D&C 77:24.) iii) [SLIDE 15] Joseph Smith also taught:
I make this broad declaration, that where God ever 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 them it. Dont be afraid of being damned for not knowing the meaning of a vision or figure where God has not given a revelation or interpretation on the subject. * * * [In the celestial kingdom there are] beings there, that [have] been saved from ten thousand times ten thousand earths like this, strange beasts of which we have no conception all might be seen in heaven. God glorifie[s] himself by saving all that his hands [have] made whether beasts, fowl fishes or man.23
See Old Testament lesson 24, pages 23; http://scr.bi/LDSARCOT24n See Old Testament lesson 17, page 7; http://scr.bi/LDSARCOT17n 23 Joseph Smith, 8 April 1843; William Claytons original spelling and punctuation retained. WJS 185; HC 5:343; TPJS 291 (http://scriptures.byu.edu/stpjs.html#291).
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c) [SLIDE 16] 13:118; 17:118. Further on in Revelation we are introduced to two ferocious beasts that Joseph Smith said represented the kingdoms of earth (JST Revelation 13:1). i) 13:18. The first beast comes up out of the sea, and has seven heads, ten horns, and ten diadem crowns (13:1). It looks like a leopard, but has a bears feet and a lions mouth (13:2). One of its heads appears to have been killed, but the wound has been healed (13:3). The beast receives its authority from the dragon (mentioned in chapter 12), and the whole world follows the beast and worships the dragon (13:24, 8). This beast goes to war against the saints and conquers them (13:7). (1) The symbolism here is thick, and is drawn in part from Daniel 7:18. Daniel pictures four separate beasts; Johns beast includes all their characteristics in a single creature. (2) In the ancient world, the sea represented primordial chaos, the source of evil. (3) As the beast itself is representative of an earthly kingdom (see above), the heads and crowns likely represent successive rulers of that kingdom. Anciently, horns were a sign of power. (4) Revelation 12:9 identifies the dragon as that old serpent, called the Devil, and Satan. So Satan gives an earthly kingdom its power and authority, people follow this kingdom and worship Satan, and this kingdom makes war with the Saints and prevails against them. (5) What earthly kingdom fits this description? Remember that John is writing to 1st century Christians and giving them a message of hope in the face of the persecutions they were suffering. Most likely the beast here represents the Roman Empire: (a) In its day the Roman Empire had power over all kindreds, and tongues, and nations (13:7). The emperor was worshipped as a demigod, sometimes under threat of force (13:4) (b) The beasts seven heads24 represent seven mountains (17:9). The Seven Hills of Rome east of the river Tiber form the geographical heart of Rome, within the walls of the ancient city.25 (c) The head that is wounded probably represents the Emperor Nero (reigned A.D. 5468), the first emperor to persecute the Christians. Nero committed suicide by plunging a dagger into his throat. This precipitated a year-long period of civil war and chaos, in which the empire almost disintegrated.26 The healing of the wound, then, would represent the rise of Vespasian (reined A.D. 6979), who restored Roman authority more securely than it was before (to the amazement [of] the whole earthNRSV 13:3b). (6) Could this prophecy still have a future fulfillment? Possibly, but its impetuous to try to connect this beast to a specific government or country (as so many people for nearly 2,000 years have done and failed).
Revelation 17:910 claim that, of the seven kings represented by the seven heads, five have already reigned and died, one currently reigns, and one is still to come. When the seventh comes, his reign will be short, and he will be succeeded by an eighth king (the beast itself), who will go into destruction (KJV perdition). It is simply impossible to identify which emperors John is referring to here because we dont know which emperor he counts as the first. Its better to see seven symbolically as the number of completeness: The evil kingdoms of the world will fall when they have completed their ordained cycle. 25 See http://en.wikipedia.org/wiki/Seven_hills_of_Rome 26 See http://en.wikipedia.org/wiki/Year_of_the_Four_Emperors 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
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4) Names. a) [SLIDE 17] 2:17. In the letter to the church at Pergamum (KJV Pergamos), those who overcome are promised that they will receive a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. i) White can also mean clear, bright, or shining. Compare this to the eight stones of brother of Jared (Ether 3:1, 4). ii) Modern revelation identifies the white stone as an Urim and Thummim for those in the celestial kingdom (D&C 130:911). iii) The new name signifies a change in relationship when entering a covenant with the Lord.27 b) 7:23. Servants of God (144,000) sealed in their foreheads (with the signet ring).28 i) Like the scroll with seven seals, the seal here refers to one made by a signet ring, one that contains an official mark that would be pressed into wax to indicate authenticity. Receiving such a seal indicates these people are under Gods authority and ownership. ii) Why the forehead? Because its clear to everyone who sees them who they belong to. This is not a hidden or secret group (sealed or marked in a private place). (1) 22:34. Those who dwell in the celestial city/New Jerusalem have Gods name in their foreheads. (2) 3:12; 14:1. The seal is the Fathers name, indicating ownership. (Compare Exodus 28:3638.) (3) Joseph Smith:
[The servants of God being sealed in their foreheads] signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure.29

c) [SLIDE 18] 13:1; 17:3, 5. The beast from the sea has a blasphemous name30 written on its seven heads. The whore has Babylon the Great, the Mother of harlots [prostitutes] and abominations of the earth written on her forehead.31 i) Babylon is the opposite of Zion, the city of God. d) 9:34. Some men dont have the seal of God in their foreheads. i) 13:16. Instead they receive a different mark on their foreheads and right hands, a parody of Gods true mark.32
See Abram/Abraham (Genesis 17:5) and Sarai/Sarah (Genesis 17:15); Jacob/Israel (Genesis 32:28); Simon/Peter (Matthew 16:1718); compare this with the practice in LDS temples. 28 D&C 77:11 identifies the 144,000 as high priests, ordained unto the holy order of God, to administer the everlasting gospel. Joseph Smith identified them as the full number of seventies when all the quorums are established (TPJS 75) and also as the number of Saviors on Mount Zion who would baptize for their dead (TPJS 366). 29 Joseph Smith, 13 August 1843. HC 5:530; TPJS 321 (http://scriptures.byu.edu/stpjs.html#321); WJS 239, 241. 30 Several New Testament manuscripts read blasphemous names (plural), but the singular name has better manuscript support. 31 The KJV and NIV1984 include the word mystery as part of the whores name. However, (musterion) is neuter, while the gender of Babylon is female. This suggests that the 17:5 should read upon her forehead was a name written, a mystery: Babylon the great. (so in NET, NRSV, NIV2011, ESV, NASB, NAB). 32 The reference to buying and selling indicates that a compromised believer must accept the societal norms of the world in order to do business in the world. A modern-day example of this would be a Latter-day Saint business owner who keeps his store open on Sundays because its the only way he can make a profithe demonstrating to the world who his real owner is and 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
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ii) 14:911; 16:2; 19:20. Those who receive the mark worship the beast and his image and receive Gods wrath. iii) 20:4. Those who dont receive the mark of the beast live and reign with Christ. e) So what does all this mean? i) [18.1] There are some who interpret Revelation literally, who have come up with the notion of a vast global conspiracy to mark people with barcodes or implant microchips in their bodies, or other such nonsense.33 ii) But taking all these passages into context, its clear that what John is really referring to is the great question of who owns us? Do we belong to the Lord Jesus Christ and serve him, or do we serve the false gods of the world? And is the evidence of our ownership clearly visible to the world? (1) Mosiah 5:15. Be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his. (2) Alma 34:3336. If ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his. 5) Additional material (if we have time). a) Descriptions of Jesus. i) 1:1016, 20. (1) Jesus has many of the features of the heavenly messenger in Daniel 10:56, and the Ancient of Days in Daniel 7:10. (2) 1:13. He is clothed like a temple priest, with a long tunic and golden sash around his chest. (3) 1:16b. The sharp twoedged sword represents the word of God spoken by Jesus (Isaiah 49:2; Hebrews 4:12) (4) 1:16c. He is clearly the resurrected Christ, who appears in glory. ii) 5:56. John is told that he will see the Lion of the tribe of Judah, but when he turns, he sees a Lamb as it had been slain. The Lamb has seven horns and seven eyes, representing his power and ability to see all things. iii) 19:1116. (1) Note again the importance of names in four verses (19:11, 12, 13, 16). (a) The fourth name is written on his thigh because the thigh plays importance in covenant-making (Genesis 24:9). (2) 19:12a. He has many crowns because he is king of kings (19:16). (3) 19:12b. He has a new name that no man knows, except he himself. Compare 2:17; contrast 17:5. (4) 19:13. Why is his clothing dipped in blood? See Isaiah 63:23 (cf. D&C 133:50).
whom he worships (his money). For some help understanding the number of the beast (666), see the appendix on page 11. 33 This theory is quite popular. A Google search turns up over one million hits: http://www.google.com/search?
q=mark+of+the+beast+(barcode+OR+chip)

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New Testament: Revelation

Week 28, Page 10

b) Tree of life. i) 2:7. Access to the tree of life is promised to those who overcome. ii) 22:2. The tree of life is in the center of the New Jerusalem, before the throne of God, where it bears fruit all year long. iii) Tree of life in the Garden of Eden granted immortality/eternal life (Alma 12:23; 42:3, 5). The tree of life symbolizes the love of God (1 Nephi 11:2122, 25). iv) The second death (2:11; 20:6, 14; 21:8) is eternal separation from God; reserved for sons of perdition (Alma 12:32; D&C 76:3237). It is the opposite of tree of life in 2:7 (1 Nephi 15:2636). c) Book of life. i) Mentioned in 3:5; 13:18; 17:8; 20:1115; 21:27; 22:14.34 ii) The book of life is the record kept in heaven of mens deeds (Revelation 20:12; D&C 128:7). iii) It contains names of just men made perfect through Jesus and who enter celestial kingdom (D&C 76:6870; cf. Alma 5:5758). d) Kings and priests. i) 1:6. In his salutation, John says that Jesus has made us kings and priests unto God and his Father. (The KJV translation is muddled here; it should read unto God, his Father.35) ii) 5:10. The beasts and elders repeat this when they sing praises to the Father. iii) 17:14; 19:16. Jesus is twice described as King of kings and Lord of lords. In the eternal world, he will reign supreme, and we will reign under him. iv) 20:6. If we are part of the first resurrection, we shall be priests of God and of Christ, and shall reign with him a thousand years during the millennium. e) The little book. i) 10:114. John is given a book (scroll) and told to eat it. (1) The passage is nearly identical to Ezekiel 2:13:11. ii) D&C 77:14 explains that the book represents a mission, and an ordinance, for him to gather the tribes of Israel. 6) [SLIDE 19] Summary: Johns book of Revelation gives Christians hope for the future. Despite the difficulties we may face, individually and as a people, God is in control and evil will eventually be put down forever. Jesus Christ will return in power, all men will be judged according to their deeds, and those who have received the Fathers name will dwell with him and the Son forever in celestial glory.
34 The reference to the book of life in Revelation 22:19 is an error from Erasmus Textus Receptus, upon which the KJV is based. Erasmus didnt have a Greek copy of the last few verses of Revelation, so he used a late Latin version and translated it back into Greek. The error comes from his Latin manuscript. It should read tree of life. 35 JST Revelation 1:6 changes the KJV reading to hath made us kings and priests unto God, his Father. This is actually a more accurate translation of the Greek, and is the reading followed by other Bibles. But in his 16 June 1844 Sermon in the Grove, Joseph read the KJV rendering of Revelation 1:6 (unto God and his Father) and said (according to Thomas Bullock's report), It is altogether correct in the translation (HC 6: 473; TPJS 369 [http://scriptures.byu.edu/stpjs.html#369]; WJS 378). He then went on to use the KJV reading as evidence of a plurality of gods. So which version of Revelation 1:6 is correct? It appears that Joseph was willing to use both versions to suit his needs. He saw the text of scripture as fluid and something that could be read in different ways, depending on the circumstances.

2011, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.

Hurricane West Stake Adult Religion Class

New Testament: Revelation

Week 28, Page 11

7) [SLIDE 20] Next week will be our final class session. Well examine the various early forms of Christianity and how the early church fell into apostasy.

Appendix: 666, the number of the beast

As mentioned on page 3, even if its ultimate fulfillment was far in the future, Revelation would have had a message directed to 1st-century Christians. Many of the symbols in the book reference the Roman Empire and the imperial cultthe source of Christian persecution at the time. The Roman emperor was believed to be divine, and worship of him was at times enforced in areas around the empire. Contemporary Christians would have run directly into the conflict between worshipping only the true God and also worshipping Caesar. Christian persecution by the Roman Empire began during the reign of Nero. When much of Rome burned in July 64, Nero needed a scapegoat, so he chose the Christians. Christian persecution by the state continued off and on through the time of Revelation, when it resumed in earnest under Domitian. The number of beast in Revelation 13:18 is given as 666 (KJV six hundred threescore and six). This is identified as the number of a man, referring to humanity or a specific individual. This was a code for 1st century Christians, who would know to whom John was referring. Most ancient languagesincluding Hebrew, Greek, and Latindidnt have a system of numbers separate from the alphabet.36 Instead, they used a system known as gematria, which assigned a numeric value to letters of the alphabet. In Hebrew the first letter (aleph) represented 1, the second letter ( bet) 2, and so forth.37 Depending on the context of a Hebrew sentence, the reader would know that a number was meant, instead of a word. In Hebrew, Neros name is ( nrwnqsr, Neron Caesar). In Hebrew gematria, the letters of Neros name add up to 666: Hebrew letter Nun Resh Vav Nun Qof Samekh Resh Gematric value 50 200 6 50 100 60 200 Total: 666

This code word for the Roman Emperor probably developed among Jewish Christians during the persecutions in the 60s, and was still well known among the seven churches to whom John wrote in the mid-90s. Johns use of 666 would have tipped off his readers that the beast referred to Rome and the worship of the Roman emperor.38

36 Arabic numerals (1, 2, 3, etc.) were developed in India and Arabia, and made their way into Latin, and eventually English, beginning in the 12th century A.D. See http://en.wikipedia.org/wiki/Arabic_numerals 37 For a complete list of Hebrew gematria, see http://en.wikipedia.org/wiki/Gematria

2011, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.

Hurricane West Stake Adult Religion Class

New Testament: Revelation

Week 28, Page 12

The evidence for this interpretation is strengthened by the fact that a few early New Testament manuscripts39 give the number of the beast as 616, instead of 666. In Greek gematria, Neros name adds up to 616.

38 Unfortunately, gematria has been used irresponsibly to indicate that the number of the beast of applies to all sorts of people, including the Pope and Mohammad. For a list of proposed candidates, see

http://en.wikipedia.org/wiki/Number_of_the_Beast

39 The earliest manuscripts with this reading are Papyrus 115 (c. 22575 A.D.) and Codex Ephraemi Rescriptus (c. A.D. 450). Irenaeus, writing c. 180, was also aware of manuscripts with the 616 reading, and believed that was an accidental error on the part of scribes; Against Heresies 5:30:1 (http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxi.html).

2011, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.