Seeing the Book of Revelation As a Book of Revelation

[Still Learning]

I came across this article while studying. I was looking into what some other definitions or interpretations of some of the symbolism may mean. I thought some of you may learn from this to help you along in your studies of Revelation.

http://lds.org/ensign/1987/12/seeing-th ... n?lang=eng

Seeing the Book of Revelation As a Book of Revelation By Gerald N. Lund

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.Seeing the Book of Revelation As a Book of Revelation
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No book in all scripture has stimulated more discussion, generated more controversy, and created more questions than the book of Revelation. Many modern readers find its imagery and symbolism strange and its message unclear. It isn’t a great surprise, then, that so many often leave the book unread.

The title of the book in Greek is Apocalypsis, from which we get its other common name, the Apocalypse. Apocalypsis is formed from two Greek words—apo, a preposition denoting separation or removal, and kalypto, a verb meaning to cover, hide, or veil. Apocalypsis, then, literally means removal of the veil or covering. Hence its title in English, the book of Revelation (or the uncovering or unveiling).

While many might find the title to be ironic, arguing that few books are more hidden or veiled, it is an appropriate one, for it truly reveals many things. Elder Bruce R. McConkie, in response to the question “Are we expected to understand the book of Revelation?” answered:

“Certainly. Why else did the Lord reveal it? The common notion that it deals with beasts and plagues and mysterious symbolisms that cannot be understood is just not true. … If we apply ourselves with full purpose of heart, we can catch the vision of what the ancient Revelator recorded.” (Ensign, Sept. 1975, p. 87.)

All of this, however, is not meant to imply that the book of Revelation is simple or easily understood.

From the great vision of Nephi, we gain significant insight into the book of Revelation. After seeing the birth and ministry of the Savior, Nephi was shown a series of future events, from the split of Lehi’s descendants into two main groups to the coming forth of the Book of Mormon and the restoration of the Church. (See 1 Ne. 12:1–14:2.)

In other words, the vision of Nephi began in his own time and progressively moved forward to our time. But just as he came to what would be future to us, Nephi was told not to write what he would see. (1 Ne. 14:25.) The Lord explained to Nephi that another person, the Apostle John, had been ordained to write about these future events. (1 Ne. 14:27.)

Doesn’t that tell us something about the significance of the book of Revelation for us? Many of this generation are anxious about the future and what it holds for us. From Nephi’s vision, we learn that John’s writings are primarily about that which is future to us.

Four Keys for Seeing the Book of Revelation As a Book of Revelation
Some portions of the scriptures are less easily understood than others. Many readers are used to fast-moving narratives like the story of the sons of Mosiah and their mission to the Lamanites in Alma 17–26. The books of Isaiah and Revelation are not that kind of historical record, and Church members who try to read them as narratives have difficulty understanding them. Clearly, one should not expect to read Revelation through once and fully comprehend it.

The following four keys may help us to understand the book of Revelation more fully:

1. Study, ponder, and pray about its message.

2. Use latter-day revelation to expand our understanding of the book.

3. Explore its symbolic imagery.

4. Study its chronological structure.

Key #1: Study, Ponder, and Pray. Diligent study, careful thought, and inspiration can help make the Apocalypse clearer. The Lord apparently couched the language of the book in such a way that only they who paid the price in diligent, prayerful study would come to understand it. As the Lord told John, “He that hath an ear, let him hear what the Spirit saith.” (Rev. 2:7; the theme is repeated six times in chapters two and three.)

Two kinds of effort prove to be especially helpful in understanding Revelation. The first and perhaps most important effort is to heed the promptings of the Spirit as we study the Revelation of John. “We must always remember that prophecy, visions, and revelations come by the power of the Holy Ghost and can only be understood in the fullness and perfection by the power of that same Spirit.” (McConkie, Ensign, Sept. 1975, p. 86.)

As we study and ponder, we should pray for understanding and listen to the voice of the Spirit as it speaks in our minds and in our hearts. (See D&C 8:2–3.) Peter said that “no prophecy of the scripture is of any private interpretation” but came as prophets “were moved by the Holy Ghost.” (2 Pet. 1:20–21.) When the Holy Spirit becomes our confirming guide, we can come to better understand the revelation John received.

A second important way by which we pay the price is acquiring a general gospel knowledge. John did not write Revelation for the nonmember or even the investigator. He wrote for the Saints and assumed that his readers would have a good knowledge of gospel principles, the plan of salvation, the scriptures, and scriptural symbols. (See Rev. 1:1, 4, 11; Rev. 3:22.) He often mentions things in passing, and it is clear he assumes his readers will know them.

For example, in Revelation 19:13, [Rev. 19:13] he describes Christ at his second coming, mentioning that “he was clothed with a vesture dipped in blood.” This may puzzle those who picture him clothed in glorious white. Nevertheless, it is in perfect agreement with other scriptures that tell us that the Savior’s apparel will be red at his coming. (See Gen. 49:11; Isa. 63:2; D&C 133:48.)

The broader our knowledge of the gospel and the scriptures, the plainer the Book of Revelation becomes.

Key #2: Use Latter-day Revelation. Latter-day Saints have a distinct advantage over the rest of the Christian world because modern prophets have revealed much that directly helps us interpret the mysteries revealed in the Apocalypse. Here are four primary sources of help. Specific examples are given in the accompanying chart.

Latter-day Revelation and the Book of Revelation

Latter-day Revelation
Examples of how latter-day revelation helps us better understand the book of Revelation
Book of Revelation References
Latter-day Revelation References

D&C 77
• Doctrine and Covenants 77 gives the meaning of the sealed book and the opening of its seals.
Rev. 5:1–5
D&C 77:6–7

• The four angels mentioned in Revelation 7 are angels of the Restoration.
Rev. 7:1
D&C 77:8
• All the events of chapter 9 immediately precede the second coming of Christ.

Rev. 9
D&C 77:13
Joseph Smith Translation
• The seven stars in the Savior’s hand are actually leaders of the seven churches.

Rev. 1:16, 20
JST, Rev. 1:20
• The imagery of seven associated with the Lamb is changed to twelve, suggesting the role of the Twelve Apostles in the work of Christ.
Rev. 5:6

JST, Rev. 5:6
• The woman and the man child represent the kingdom of God and the Church of Jesus Christ.
Rev. 12:1–2, 4–5
JST, Rev. 12:3, 7

• The beast of Revelation 13 is in “the likeness of the kingdoms of the earth.”
Rev. 13:1
JST, Rev. 13:1
Other Latter-day Scripture

• The sea of glass John saw represents the earth in its celestialized state. The earth will be like a huge Urim and Thummim to the Lord and to the earth’s inhabitants.
Rev. 4:6
D&C 130:7–9
• The white stone mentioned by John is a personal Urim and Thummim given to each individual.

Rev. 2:17
D&C 130:10–11
• The iron rod mentioned in the vision is the word of God.
Rev. 2:27; Rev. 12:5

1 Ne. 11:25
• Mt. Zion, on which the Lamb will stand with 144,00, refers to the New Jerusalem.
Rev. 14:1
D&C 84:2

• The woman fleeing to the wilderness is the Church during the great apostasy.
Rev. 12:6
D&C 86:3
Writings and Sermons of the Prophets

• The Prophet Joseph Smith’s sermon on the meaning of the beasts of Revelation helps us with several passages.
Rev. 4:6–9; Rev. 5:8–9; Rev. 13:1–8
Teachings of the Prophet Joseph Smith, pp. 287–94
• Elder Bruce R. McConkie gave seven keys for interpreting the book of Revelation and numerous suggestions on how to better understand it.


1. Doctrine and Covenants 77. [D&C 77] This is perhaps the single most important commentary we have about the book of Revelation. On 1 March 1832, the Prophet recorded, “About the first of March, in connection with the translation of the Scriptures [i.e., work on the Joseph Smith Translation], I received the following explanation of the Revelation of St. John.” (History of the Church, 1:253.)

In this section, fifteen questions about the Apocalypse are asked and answered. Some may wish that there had been many more questions answered, but the fifteen we have are sufficient for an understanding of the book. Indeed, these fifteen questions that make up section 77 serve as a key to the book of Revelation. As Hyrum M. Smith and Janne M. Sjodahl pointed out:

“This Revelation is not a complete interpretation of the book. It is a key. … As Champolion, by the key furnished in the brief test on the Rosetta stone, was able to open the secrets of Egyptian hieroglyphics, so the Bible student should be able to read the Apocalypse with a better understanding of it, by the aid of this key.” (Doctrine and Covenants Commentary, rev. ed., Cambridge, Massachusetts: University Press, 1951, p. 478.)

2. Joseph Smith Translation changes made in the book of Revelation. The Prophet made relatively few changes in the book of Revelation, but the ones he did make are critical and help us gain understanding where otherwise we would be in the dark.

3. Other latter-day scripture. Numerous verses in the Book of Mormon and the Doctrine and Covenants aid our understanding of the Apocalypse. In some cases, the direct interpretation for a symbol in Revelation is given in one of the works of modern scripture.

4. Writings and sermons of latter-day prophets. While there are not a large number of examples in this category, a number of statements by the Brethren provide a better understanding of the Apocalypse. Examples are on the chart at left.

Key #3: Explore the Symbolic Imagery of the Book. There is no question about the importance of understanding symbolism in the scriptures. (See Gerald N. Lund, Ensign, Oct. 1986, pp. 23–27.) But in a study of the book of Revelation, the interpretation of symbols becomes essential. The Apocalypse was painted with a symbolic brush. The palette was filled with metaphors, similes, symbols, and images, which require that we study it with those in mind. The following suggestions may prove helpful in correctly interpreting the symbolic imagery of the Apocalypse:

1. Remember that Hebrew imagery is different in many ways from the imagery we are used to. Though the Western mind also uses imagery and symbolism, we tend to make our figurative language more concrete, specific, and aesthetically attractive. On the other hand, the Hebrews were concerned not so much with the overall beauty of the image as they were with whether it accurately portrayed spiritual realities.

Because of this, we sometimes find John’s imagery to be jarring and even bizarre. An excellent example is his description of the one “like unto the Son of man.” (Rev. 1:13.) As he describes the figure clothed in a full-length robe, the whiteness of his being, the eyes like a flame of fire, the typical Western reader begins to build an image of the Savior in his mind. Then suddenly comes this phrase: “And out of his mouth went a sharp two edged sword.” (Rev. 1:16.) Our tendency is to try to add that image literally to our mental picture, and we end up with a disturbing portrait.

A Hebrew, on the other hand, might respond something like this: “Of course, there is no actual sword coming out of his mouth. But what does come out of the mouth of a man? Words. But this is not just any man. This is the Son of Man. So out of his mouth comes the truth, the gospel, the word of God. The double-edged sword is an excellent symbol of the word, or the gospel. It cuts through error, pierces the heart, cleaves ignorance.”

In fact, the comparison of the word of God to a two-edged sword is frequent in scripture. (See Heb. 4:12; D&C 6:2.) We must, therefore, analyze each element of the image and ask the question, “What spiritual truth was this meant to portray?”

2. Do the scriptures themselves give us the interpretation of the symbol? Joseph Smith said, “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. … Don’t be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject.” (Teachings, p. 291.)

In many cases, we have no excuse for not understanding the divine imagery revealed to John, for the Lord has clearly specified how the symbols are to be interpreted. Sometimes the Lord gives the key in the same context as the symbol itself; other times, he explains its significance later in the vision; often, he provides the key somewhere else in the standard works. Here are some examples in which the context gives the interpretation:

The “seven golden candlesticks” (Rev. 1:12) are “the seven churches” (Rev. 1:20).

The “golden vials full of odours [incense]” (Rev. 5:8) are “the prayers of saints” (Rev. 5:8).

The “great red dragon” (Rev. 12:3) is “that old serpent, called the Devil, and Satan” (Rev. 12:9).

The “many waters” upon which the whore sits (Rev. 17:1) are peoples, and multitudes, and nations, and tongues” (Rev. 17:15).

The “fine linen, clean and white” (Rev. 19:8) is “the righteousness of saints” (Rev. 19:8).

Here are a few examples in which the interpretation is given elsewhere in Revelation:

The “morning star” (Rev. 2:28) is Jesus Christ (Rev. 22:16).

The “seven heads” of the beast (Rev. 13:1) are “seven mountains, on which the woman sitteth” and “seven kings” (Rev. 17:9–10).

Here are several examples in which the interpretation is given elsewhere in scripture:

The “tree of life” (Rev. 2:7), whose fruit the faithful may eat, is “the love of God” (1 Ne. 11:25).

Michael (Rev. 12:7) is Adam (D&C 107:54).

Babylon, or “the mother of harlots and abominations” (Rev. 14:8; Rev. 16:19; Rev. 17:5), is a symbol of the great and abominable church founded by the devil and of spiritual wickedness (1 Ne. 14:3, 10; D&C 86:3; D&C 133:14).

3. Does the nature of the symbol give insights into its meaning? The peoples of the ancient Middle East loved imagery and figurative language. They saw spiritual parallels in the natural characteristics of animals, objects, and natural events around them. Thus, their choice of symbols was not arbitrary or capricious; the nature or characteristics of the item led to its use as a symbol.

If we examine the symbol, pondering why the ancients chose it to represent symbolic truths, we often find important insights into its meaning. For example, trumpets were used anciently to sound an alarm, signal for battle, or announce the arrival of royalty. The sounding of a trumpet, therefore, heralds or announces something highly significant. This explains why the seven angels sound trumpets as each new judgment of the seventh seal is shown forth. (See Rev. 8–9.)

The candlestick is not a source of light but a holder of light. Since the church of Jesus Christ is not the actual source of truth but merely holds up Jesus Christ—the true light of the world—for all to see, the candlestick provides a meaningful representation of the Church. (See Rev. 1:12, 20; 3 Ne. 18:24.)

Another example is the image of keys. (See Rev. 9:1; Rev. 20:1.) Anciently, locks were hand-carved from wood or hand-forged from metal, and they were large, bulky, and expensive. Locks were therefore used to protect only very valuable treasure or stores. Because the common people rarely owned anything valuable enough to lock up, keys usually were held only by the wealthy and powerful—or entrusted by them to stewards. Keys were typically worn around the neck on a chain, so if people saw a man on a street wearing a key, they could rightly assume that he was a man of power and authority. In this manner, keys came to be a symbol, not only of control over something, but of invested power and authority.

Again and again, we find that pondering the natural characteristics of an item chosen as a symbol leads to greater understanding of scriptural imagery. We should constantly ask, “Why would this thing be used symbolically?”

Key #4: Study the Chronological Structure of the Book. Understanding a scriptural passage’s basic structure—how it is organized—and the purposes for which it was written will enhance understanding of the scripture itself. For example, the Book of Mormon follows a basic historical narrative that pauses in places to present selected sermons. However, the chronological order of the narrative is not entirely consistent.

For example, the Words of Mormon, written about A.D. 385, are inserted between writings completed more than 500 years earlier. And Moroni, who writes around A.D. 400, inserts the book of Ether after the record of the fall of the Nephites, even though the record precedes that fall by 2,600 years. These seeming inconsistencies become perfectly logical if we understand that Mormon was writing an abridgement of many records and that his son Moroni decided to add the account of the Jaredites after his father gave the record to him.

The New Testament, on the other hand, has a completely different organizational structure. There is no grand unifying chronological development; it is a series of short, independent works and letters. We would be foolish to look for a narrative flow throughout the New Testament.

Thus, knowing the basic organizational structure of a work is vital to a better understanding of its contents. This is especially true in the book of Revelation. The Apocalypse can be outlined into four main divisions: (1) the introduction (Rev. 1) (2) the seven individual letters to the churches (Rev. 2–3) (3) the vision of things to come (Rev. 4–22:5) and (4) the conclusion (Rev. 22:6–21)

Since the book records the vision (or perhaps series of visions) of things to come, which constitutes not only the majority of the book but also the bulk of the difficult passages, we shall concentrate on the third division.

When John saw a door open in heaven and heard a voice telling him to “come up hither,” he was also told that he would be shown things “which must be hereafter.” (Rev. 4:1.) The Prophet Joseph Smith likewise said, “The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham, or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass.” (Teachings, p. 289.)

The great vision of futurity shown to John opens with God on the throne of heaven surrounded by numerous beings singing praise to him. (See Rev. 4:1–11.) The Father has a book in his right hand that is sealed with seven seals. No one is worthy to open the book except the Lamb of God. (See Rev. 5:19.) Since the rest of the vision is what John sees as each of the seven seals are opened, understanding the symbolism of the book and the seals is critical to understanding the book of Revelation. Fortunately, these were two of the topics addressed by the Prophet in Doctrine and Covenants 77:6–7. [D&C 77:6–7]

“Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals?

“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.

“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.”

With this information, we can see how the book is structured and where the primary emphasis lies. For example, if we know the white horse and the man with a bow who goes forth to conquer (see Rev. 6:1–2) are part of the first seal or first thousand years, we will not look for some interpretation from our own time. Elder Bruce R. McConkie suggested that this was a representation of Enoch and the Zion he established. (See Doctrinal New Testament Commentary, 3 vols., Salt Lake City: Bookcraft, 1973, 3:376–8.)

Knowing the chronology of the seals helps us see that John’s emphasis is primarily the future. He spends only two verses apiece on each of the first four seals, or periods of a thousand years each. Obviously, that constitutes the briefest of historical highlights. For the fifth seal, which was very likely the time in which John himself lived, the Apostle took only three verses! (See Rev. 6:1–11.)

The entire vision from beginning to end takes 317 verses, and yet John spends only eleven verses (or about 3.5 percent) on the first five thousand years of history, which is about 71 percent of the earth’s total seven thousand years of recorded history. Without a doubt, the vast majority of the vision focuses on things “which must be hereafter.” (Rev. 4:1.) Furthermore, on closer examination, we see that the focus is even more limited than that. The account of the opening of the seventh seal begins in Revelation 8:1, [Rev. 8:1] and yet the account of the Second Coming and the Millennium do not occur until chapters 19 and 20! The Millennium itself is treated in only seven verses. (See Rev. 20:1–7.) By far the largest portion of the book describes the events that immediately precede the Second Coming of the Savior. (See also D&C 77:13.)

The basic structure of the vision is chronological. After seeing the Father and the Son in heaven (Rev. 4–5), the vision of the history and destiny of the world begin to unfold for John. He sees the first five seals (or first five thousand years of history) in rapid-fire, encapsulated form. Then he sees the opening of the sixth seal, which includes the restoration of the gospel. (See Rev. 6:12–7:17.)

After that, John sees the seventh period of a thousand years, with great judgments poured out upon the earth, including Armageddon (see Rev. 8–9, 11, 16), which eventually lead to the utter overthrow of Babylon (see Rev. 17–18) and make way for the second coming of him who is King of kings and Lord of lords (see Rev. 19). Immediately following that, John sees Satan bound and Christ reigning for a thousand years (see Rev. 20:1–6), a last great battle between the forces of righteousness and evil (see Rev. 20:7–10), and the final judgment (see Rev. 20:11–15). Finally, a new heaven and a new earth are brought forth. (See Rev. 21:1–22:5.)

Teaching Interludes
Not everything fits quite so neatly into this chronological line, however. For example, the war in heaven, which took place before the earth was formed, is shown among the events of the seventh seal. (See Rev. 12:7–9.) Also among the events of the seventh seal is a passage that Latter-day Saints have interpreted to refer to the restoration of the gospel, which actually took place in the sixth seal. (See Rev. 14:6–7.) How do we explain these seeming anachronisms?

As one studies the book, it becomes clear that there are places in the chronological flow where the Lord pauses to teach us important information before moving on. A teacher may do this as he moves through a lecture, pausing in his logical development to say, “Now, before we go further, I need to make sure you understand something.” Such teaching interludes seem to apply to John’s vision. For example:

1. The joy of those who are saved. (Rev. 7:9–17.) Before launching into a grim description of the judgments, John sees an innumerable company of the righteous—a powerful reminder that not all on earth will be wicked and will suffer God’s judgments.

2. The “little book” interlude. (Rev. 10:1–11.) In the midst of a vivid description of the great battle of Armageddon, there is another pause. An angel gives John a little book to eat, which we learn is a symbol of John’s ministry. (See D&C 77:14.) Since the Apostle was translated and was to live through all the events he saw, the Lord seems to pause to show him what part he will have in all of it.

3. The “kingdoms” interlude. (Rev. 12–14.) This is the longest and perhaps the most difficult interlude to understand. The three chapters seem to comprise an overview of mankind’s history from the premortal existence to the Second Coming, as it pertains to the kingdoms of the Lamb (Jesus Christ) and the dragon (Satan). When John hears that the kingdoms of the world are to become the kingdoms of Christ (see Rev. 11:15), it is as though the Lord stops to teach more about these two different classes of kingdoms.

First, we see the woman and the man child to whom she gives birth, then we see a great red dragon ready to devour the child. (See JST, Rev. 12:1–4.) In verse 7 of the Joseph Smith Translation, [Rev. 12:7] we learn that the woman is the church of God, who brings forth the kingdom of God and Christ. We also see that Satan’s opposition to the work of Christ’s kingdom is implacable and, in fact, began in the war in heaven before the earth was formed. (See JST, Rev. 12:6–8.)

Then we learn that Satan’s kingdom also has two aspects: the beast that has seven heads and ten horns (see Rev. 13:1–10) and the beast that causes men to worship the first beast (see Rev. 13:11–14). Revelation 17:9–12 [Rev. 17:9–12] tells us that the heads and horns are kings, while Revelation 16:13 [Rev. 16:13] calls the second beast “the false prophet.” Both the Lamb and the dragon then manifest their power through the political kingdom (the child; the first beast) and the ecclesiastical kingdom (the woman; the second beast).

Eventually, the Lamb’s kingdom shall prevail when Christ shall stand on Mt. Zion with the faithful who have been sealed by the powers that angelic ministration has restored to the earth. (See Rev. 14:1–7.) The triumph of Christ’s kingdom will cause the downfall of Satan’s kingdom. (See Rev. 14:8–11.)

4. Another interlude that recounts the joy of those who are saved, similar to the first. (Rev. 15.)

The Book of Revelation Shall Be Unfolded
If we diligently use the keys that the Lord has given us to interpret the book of Revelation, it can truly become a book of revelation for us. As Moroni wrote:

“And then [in the days when the Lord has restored the covenant] shall my revelations which I have caused to be written by my servant John be unfolded in the eyes of all the people. Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed.” (Ether 4:16.)

[illustration] Illustrated by Robert Barrett

Gerald N. Lund, a zone administrator in the Church Educational System, is on the Youth Correlation Review Committee for the Church and also teaches Sunday School in his Bountiful, Utah, ward.

[jcocinero]

Great details. Thank you for posting them. I made several cross references and notes in my book.

[Original_Intent]

I think I like the literal interpretation "The Removal of the Veil" to "the unveiling", "Revelation" or any other modern interpretation.

[gdemetz]

There are also several other things to keep in mind. In the Jewish prophetic language, beasts represent kingdoms (as mentioned here), horns represent distinct divisions of that kingdom, and days represent years. For example, the beast coming up out of the land (representing the Catholic church - an ecclesiastical kingdom) having two horns (the Greek and Roman branches) is exercising all the power of the beast before it (the Roman empire). Also, the woman (representing Christ's church) is driven into the wilderness for 1260 days (1260 years - from 570 AD to 1830 AD). However, this can be confusing at times since the 42 months mentioned in the 13th chapter refers to the 1260 year period, but the 42 months mentioned in the 11th chapter refer to a literal 42 month period involving the siege of Jerusalem in the last days.

[drjme]

There are also several other things to keep in mind. In the Jewish prophetic language, beasts represent kingdoms (as mentioned here), horns represent distinct divisions of that kingdom, and days represent years. For example, the beast coming up out of the land (representing the Catholic church - an ecclesiastical kingdom) having two horns (the Greek and Roman branches) is exercising all the power of the beast before it (the Roman empire). Also, the woman (representing Christ's church) is driven into the wilderness for 1260 days (1260 years - from 570 AD to 1830 AD). However, this can be confusing at times since the 42 months mentioned in the 13th chapter refers to the 1260 year period, but the 42 months mentioned in the 11th chapter refer to a literal 42 month period involving the siege of Jerusalem in the last days.

I disagree with this Interpretation. The beast rising out of the waters (the waters representing people (rev 17) Is the Roman Empire, the first beast grows out of a populated area. We know this beast by the animals described in the verse and corresponding with beasts of Daniel and the statue vision . The second beastthough, that rises out of the earth, has two horns, is like a lamb and speaks as a dragon. So the second beast rises out of an area with no population. It has two horns (or two main powers) is like a lamb (Christ, suggests Christian heritage) and speaks like a dragon (powerfully and causes fear). It then exercises all the power of the beast before it conquering/crusading etc. (also remember the first beast was only wounded unto death but did not die)
see any parallels with a certain country?)

I believe the second beast is the US becasue of the following:

it rises from the earth, no population, kingdoms etc.
It has two horns or powers, US has Always been a two party system
Is like a lamb - has a Christian heritage.
and speaks as a dragon - powerful and dominating.

it makes an image to the beast before it

- starts as a republic becomes a dictatorship
- goes on crusades/ wars we are seeing the same thing happening today, tag teaming with israel, dominating and warring with muslim nations.
- trying to spread its form of dictatorship democracy.
- bread and circuses
- increasing beneficiary state (not just domestically but internationally also)

And so we await the first beast with the deadly wound to be healed, and cause that as many as would not worship the image of the beast should be killed.

[gdemetz]

Yours appears to be a Seventh Day Adventist, Ellen White, interpretation which is incorrect. She, with no claim whatsoever as being a prophetess, states her opinion on the matter. She wrongly assumes that because the sea means many people then the land must mean from few people, and this is simply a wrong unfounded assumption. This beast is said to have exercised all the power of the beast before it, and the USA certainly is long after the Roman Empire. Also she makes another very bad guess; stating that the two horns represent the civil and political divisions of the USA, which is absurd, to say the least. Also, it is totally inconsistent with the Jewish prophetic language in which horns are always very distinct divisions of a kingdom (as in the Media Persian kingdom, and the Greek kingdom described by Daniel). Also, the mark of the beast, or sign of the cross, was given as a revelation to the prophet Bruce McConkie (as well as myself), and this sign of the cross is a sign of the Catholic church and not a sign of the USA.

[drjme]

Yours appears to be a Seventh Day Adventist, Ellen White, interpretation which is incorrect. She, with no claim whatsoever as being a prophetess, states her opinion on the matter. She wrongly assumes that because the sea means many people then the land must mean from few people, and this is simply a wrong unfounded assumption. This beast is said to have exercised all the power of the beast before it, and the USA certainly is long after the Roman Empire. Also she makes another very bad guess; stating that the two horns represent the civil and political divisions of the USA, which is absurd, to say the least. Also, it is totally inconsistent with the Jewish prophetic language in which horns are always very distinct divisions of a kingdom (as in the Media Persian kingdom, and the Greek kingdom described by Daniel). Also, the mark of the beast, or sign of the cross, was given as a revelation to the prophet Bruce McConkie (as well as myself), and this sign of the cross is a sign of the Catholic church and not a sign of the USA.

Not Just her interpretation but also many other people from varying religious affiliations including LDS.

I personally believe that the consistency of the symbolism can be reliable. If one symbol is given in vision and then an interpretation given also, and then that symbol appears in another part of the vision and is not given a specific interpretation, then it is fairly safe to assume that it is most probably the same meaning. So if A beast rises out of waters and then the waters are defined as "15 And he saith unto me, The waters which thou sawest,..., are peoples, and multitudes, and nations, and tongues." then it is safe to say that 'Earth' or 'No water' means "no peoples, No Multitudes, no nations and no tongues" since we are not given an exact interpretation of 'earth'.

In Dan we see the same thing : " 3 And four great beasts came up from the sea, diverse one from another." We know from interpretation given that the beasts represent Nations, these nations obviously rose out of populated areas with peoples, nations and tongues.

Why would we have all these references to beasts being, say, geographical kingdoms, and then change one beast in revelations to mean a church? when we already have a symbol for a church? If 'The woman' represents the church, then 'the whore' represents a corrupt defiled church. (which by the way suits the roman catholic church riding atop 'a nation' which it did, "when descibed as 'a whore riding atop a beast").

the Symbol of the lamb generally throughout the bible? Christ or Christian attributes.

The horns seem to be ever so slighty variable in what they mean, but generally refer to a head of a group of people or a power within the nation.
In the Dan prophecies studied in alignment with history shows the actual process of power throughout history, from nations taking out other nations, kings or horns within those nations 'uprooting' each other and conquering. Cyrus, Darius, Alexander etc. It's there in chronological order.

This beast is said to have exercised all the power of the beast before it, and the USA certainly is long after the Roman Empire.

the First beast is given power for 42 months = 3 1/2 years = 1260 days = 1260 years in alignment with daniels "time (1yr), Times (2yr), and a dividing of times (1/2 yr) being The dragon with iron teeth, (refer the statue vision and iron) both symbolising the roman empire.
The second beast from the earth comes towards the end of this period 1260 year period. That suits the timeframe from the first to the second beast, the dark ages was a long time.

Also need to define the "deadly wound" inflicted upon the first beast which didn't die, at which point in time the wound was dealt and then is healed, and how the image of the first beast, is given power to " both speak, and cause that as many as would not worship the image of the beast should be killed." The power goes back to the first beast, with the second beast preparing the way for it.

I don't claim this as a definitive interpretation, and I'm more than happy to consider other interpretations, But when symbolism is defined in scripture and then used repeatedly ,for me, it trumps other peoples interpretations, because its plainly written in the scriptures.

[gdemetz]

Hi drjme! I will break down the entire 13th chapter here. Keep in mind that an apostle of the Lord has confirmed by revelation already that the "mark of the beast" is the sign of the cross. The is the same personal revelation which I received when I was working on my commentary for the Book of Revelation, without even knowing at that time that Bruce McConkie had also received the same revelation before me!

Revelation 13 interpretation:

verse 1) The apostle John sees a vision in which the sea (representing peoples, multitudes, nations, and tongues -see Revelation 17:15- forms the Roman Empire. The seven heads refer to the kingdoms prior to Rome, as well as the Roman empire itself, and the ten horns represent ten countries which came out of the Roman Empire. The crowns refer to ten countries which come later out of the old Roman Empire that are ruled by actual monarchies, and it is in "the days of these kings" (see Daniel 2:44) that the church and kingdom of God are restored. Obviously, these "heads" have committed much blasphemy.

verse 2) The characteristics of this beast are depicted as similar to the three kingdoms prior to it (see Daniel 7: 1-7). The dragon, or Satan (see Revelation 12:3-4), gives this kingdom and it's rulers their power, seat, and authority.

verse 3) One of the heads (Rome itself) receives an apparent mortal wound, but the deadly wound was healed, or in other words, the Roman rule is revived through the Catholic church at which the world wonders or marvels. There is famous painting showing the Emperor Constantine kneeling before the bishop of Rome and giving him a figure representing the power of Rome. The emperor then gives his seat of authority to the bishop of Rome to exercise his power, and then he moves his throne to Constanople.

verse 4) And they (much of the world) worship the dragon, or Satan, unknowingly of course (see 1 Nephi 14:10) and they say who can contend against this kingdom.

verse 5) This revived Roman kingdom, or Catholic church, is given a mouth, or in other words a leader who speaks for it, which is the bishop of Rome or the pope, and this "mouth" has been recorded over the centuries as stating many bold things and blasphemies concerning God, heaven, and the true gospel of Christ. The 42 month period is a prophetic time period in which each day represents one year. Therefore, the actual time period according to the Jewish calender (360 day year) is 1260 years, which is the same period spoken of in the previous chapter. The previous chapter refers to a woman which represents the bride of Christ, or the church, being "driven into the wilderness" because of this evil empire controlled by Satan (see Revelation 12:6 and the Joseph Smith translation, Revelation 12:5).

verse 6) The blasphemy is described further.

verse 7) This verse tells of the false church's war against the saints, or true church, it's temporary victory, and it's great dominions.

verse 8) All those who belong to this corrupt church, or any other false church or religion, cannot be written in the Lamb's (Christ's) Book of Life as long as they belong to such (see 1 Nephi 14:10, 1 Nephi 13:26, and Alma 5:58).

verse 9) This verse admonishes all to open their ears to hear the whisperings of the Spirit of God.

verse 10) This is a warning to all those who oppress. It is estimated that during the middle ages 50,000,000 were put to death by this wicked empire. This figure does not include the many saints who were martyred by the Roman empire during the days of the original apostles and shortly afterward. John closes this verse by mentioning the patience and faith of the saints.

verse 11) John sees another beast coming out of the earth which represents this church. He is describing it before it splits. The two horns represent the Roman and Greek branches, and they are depicted as being "like a lamb," or in other words Christlike. However, it speaks as a dragon, or Satan, deceitfully.

verse 12) This beast is said to exercise all the power of the beast before "him." This simply means that it rises to power in the place of Rome (see verse 3). The last part of this verse means that the people who worship this evil ecclesiastical empire, are still worshiping this evil system established by Satan, it just has a new face.

verse 13) This verse refers to the false miracles which Satan has used through this church to deceive. These miracles often serve no useful purpose, but instead the purpose is to deceive; for example, blood coming from the eyes of a statue of Mary.

verse 14) These miracles deceive many on earth "in the sight of the beast," in other words, where the dominions of this church are upon the earth. The "image" or likeness means that the papacy is established in the likeness of the emperors, only they were to appear more Christlike.

verse 15) "And he had power to give life unto the image of the beast," refers to Constantine giving power to his "image," the bishop of Rome promoting him over all the other bishops and giving him his seat just as Satan gave the emperors their seat (see verse 2). Those being put to death for not upholding this false worship was an all too common practice.

verse 16) Somehow, the phrase "in their right hand, or in their foreheads," whether by error or deliberately, was changed from "with their right hand and forehead" (see the reference under "Sign of the Cross," "Mormon Doctrine," 2nd edition, by Bruce R. McConkie). This verse is a reference to the mark of this beast, or the sign of this kingdom which is the sign of Christ's death, or the sign of the cross. Constantine claimed to have seen a vision of a bright cross in the sky and a personage whom he believed to be Christ (probably Satan) instructed him to follow that sign and conquer.

verse 17) This verse refers to a practice during the inquisition. The phrase "name of the beast" refers to a person being known to be a Catholic. The phrase "number of his name" refers to a persons allegiance to the papacy, of whom the number refers to (see the next verse).

verse 18) The man mentioned in this verse is the bishop of Rome, or the pope. An inscription on a mitre worn by the bishop of Rome previously had the Roman numerals "DCLXVI" on the front which, of course, totals 666.

I don't have my commentary with me, this was written just from some notes, but, anyway, I hope that it will be interesting to you.

[drjme]

Hi drjme! I will break down the entire 13th chapter here. Keep in mind that an apostle of the Lord has confirmed by revelation already that the "mark of the beast" is the sign of the cross. The is the same personal revelation which I received when I was working on my commentary for the Book of Revelation, without even knowing at that time that Bruce McConkie had also received the same revelation before me!

Revelation 13 interpretation:

verse 1) The apostle John sees a vision in which the sea (representing peoples, multitudes, nations, and tongues -see Revelation 17:15- forms the Roman Empire. The seven heads refer to the kingdoms prior to Rome, as well as the Roman empire itself, and the ten horns represent ten countries which came out of the Roman Empire. The crowns refer to ten countries which come later out of the old Roman Empire that are ruled by actual monarchies, and it is in "the days of these kings" (see Daniel 2:44) that the church and kingdom of God are restored. It is also interesting to note, that one of these countries, Greece was only ruled by a monarchy from 1828 AD to 1831 AD, and the church was restored in 1830 AD during this time period. Obviously, these "heads" have committed much blesphemy.

verse 2) The characteristics of this beast are depicted as similar to the three kingdoms prior to it (see Daniel 7: 1-7). The dragon, or Satan (see Revelation 12:3-4), gives this kingdom and it's rulers their power, seat, and authority.

verse 3) One of the heads (Rome itself) receives an apparent mortal wound, but the deadly wound was healed, or in other words, the Roman rule is revived through the Catholic church at which the world wonders or marvels. There is famous painting showing the Emperor Constantine kneeling before the bishop of Rome and giving him a figure representing the power of Rome. The emperor then gives his seat of authority to the bishop of Rome to exercise his power, and then he moves his throne to Constanople.

verse 4) And they (much of the world) worship the dragon, or Satan, unknowingly of course (see 1 Nephi 14:10) and they say who can contend against this kingdom.

verse 5) This revived Roman kingdom, or Catholic church, is given a mouth, or in other words a leader who speaks for it, which is the bishop of Rome or the pope, and this "mouth" has been recorded over the centuries as stating many bold things and blasphemies concerning God, heaven, and the true gospel of Christ. The 42 month period is a prophetic time period in which each day represents one year. Therefore, the actual time period according to the Jewish calender (360 day year) is 1260 years, which is the same period spoken of in the previous chapter. The previous chapter refers to a woman which represents the bride of Christ, or the church, being "driven into the wilderness" because of this evil empire controlled by Satan (see Revelation 12:6 and the Joseph Smith translation, Revelation 12:5).

verse 6) The blasphemy is described further.

verse 7) This verse tells of the false church's war against the saints, or true church, it's temporary victory, and it's great dominions.

verse 8) All those who belong to this corrupt church, or any other false church or religion, cannot be written in the Lamb's (Christ's) Book of Life as long as they belong to such (see 1 Nephi 14:10, 1 Nephi 13:26, and Alma 5:58).

verse 9) This verse admonishes all to open their ears to hear the whisperings of the Spirit of God.

verse 10) This is a warning to all those who oppress. It is estimated that during the middle ages 50,000,000 were put to death by this wicked empire. This figure does not include the many saints who were martyred by the Roman empire during the days of the original apostles and shortly afterward. John closes this verse by mentioning the patience and faith of the saints.

verse 11) John sees another beast coming out of the earth which represents this church. He is describing it before it splits. The two horns represent the Roman and Greek branches, and they are depicted as being "like a lamb," or in other words Christlike. However, it speaks as a dragon, or Satan, deceitfully.

verse 12) This beast is said to exercise all the power of the beast before "him." This simply means that it rises to power in the place of Rome (see verse 3). The last part of this verse means that the people who worship this evil ecclesiastical empire, are still worshiping this evil system established by Satan, it just has a new face.

verse 13) This verse refers to the false miracles which Satan has used through this church to deceive. These miracles often serve no useful purpose, but instead the purpose is to deceive; for example, blood coming from the eyes of a statue of Mary.

verse 14) These miracles deceive many on earth "in the sight of the beast," in other words, where the dominions of this church are upon the earth. The "image" or likeness means that the papacy is established in the likeness of the emperors, only they were to appear more Christlike.

verse 15) "And he had power to give life unto the image of the beast," refers to Constantine giving power to his "image," the bishop of Rome promoting him over all the other bishops and giving him his seat just as Satan gave the emperors their seat (see verse 2). Those being put to death for not upholding this false worship was an all too common practice.

verse 16) Somehow, the phrase "in their right hand, or in their foreheads," whether by error or deliberately, was changed from "with their right hand and forehead" (see the reference under "Sign of the Cross," "Mormon Doctrine," 2nd edition, by Bruce R. McConkie). This verse is a reference to the mark of this beast, or the sign of this kingdom which is the sign of Christ's death, or the sign of the cross. Constantine claimed to have seen a vision of a bright cross in the sky and a personage whom he believed to be Christ (probably Satan) instructed him to follow that sign and conquer.

verse 17) This verse refers to a practice during the inquisition. The phrase "name of the beast" refers to a person being known to be a Catholic. The phrase "number of his name" refers to a persons allegiance to the papacy, of whom the number refers to (see the next verse).

verse 18) The man mentioned in this verse is the bishop of Rome, or the pope. An inscription on a mitre worn by the bishop of Rome previously had the Roman numerals "DCLXVI" on the front which, of course, totals 666.

I don't have my commentary with me, this was written just from some notes, but, anyway, I hope that it will be interesting to you.

very interesting gdemetz, now you've fleshed it out like that, i can see where you are coming from/ I'm going to do a comparison study with these main points you've given. also If you could give me your perspective on your interpretation on how the 'sign of the cross' relates to financial transactions within the phrase "no man may by or sell".

[gdemetz]

John is prophesying here of the time during the Spanish Inquisition where his people, the Jews, were barred from conducting any public business, including buying and selling, unless they converted and submitted to being baptized into the kingdom of the beast and receiving its mark. However, they were worse forms of punishment, which included banishment,. confiscation of all property (and in some cases money and jewelry), torture (a common practice), and even death.

[HeirofNumenor]

John is prophesying here of the time during the Spanish Inquisition where his people, the Jews, were barred from conducting any public business, including buying and selling, unless they converted and submitted to being baptized into the kingdom of the beast and receiving its mark. However, they were worse forms of punishment, which included banishment,. confiscation of all property (and in some cases money and jewelry), torture (a common practice), and even death.

So are you saying all this in Revelation 13, about the Mark of the Beast, 2 beasts and all...has already occurred more than 500 years ago?

[gdemetz]

Yes, basically that's it.

[HeirofNumenor]

So everyone who is worried about the Mark of The Beast is wasting energy over something that will not happen (because it already did)?

[gdemetz]

Well, unfortunately, many people are still being deceived by that. I guess now some people will see why we don't use that mark in our church.

[jsk]

gdemetz....

You have given me something to thing about!

Thanks....

jsk

[drjme]

Hi drjme! I will break down the entire 13th chapter here. Keep in mind that an apostle of the Lord has confirmed by revelation already that the "mark of the beast" is the sign of the cross.

Wasn't he asked to retract this statement?

[gdemetz]

I heard that he was "called in" about some things which he wrote in the first edition of Mormon Doctrine which led to the second edition being published. However, there is a reference (only) in the second edition under "Sign of the Cross" which refers to Revelation 13:16.

[inquirringmind]

Yours appears to be a Seventh Day Adventist, Ellen White, interpretation which is incorrect. She, with no claim whatsoever as being a prophetess, states her opinion on the matter. She wrongly assumes that because the sea means many people then the land must mean from few people, and this is simply a wrong unfounded assumption. This beast is said to have exercised all the power of the beast before it, and the USA certainly is long after the Roman Empire. Also she makes another very bad guess; stating that the two horns represent the civil and political divisions of the USA, which is absurd, to say the least. Also, it is totally inconsistent with the Jewish prophetic language in which horns are always very distinct divisions of a kingdom (as in the Media Persian kingdom, and the Greek kingdom described by Daniel). Also, the mark of the beast, or sign of the cross, was given as a revelation to the prophet Bruce McConkie (as well as myself), and this sign of the cross is a sign of the Catholic church and not a sign of the USA.

What exactly did McConkie say?

[gdemetz]

I don't have a copy of the first edition of "Mormon Doctrine", but I wish I did. Anyhow, I heard that McConkie was "called in" about some of the things he wrote in it which, according to what I heard, were somewhat critical of the Catholic church, and consequently a second edition was published. Anyway, I did buy a copy of the second edition, and it does state that the saints in the primitive church viewed the great apostate church which was foretold to come as the great anti Christ. It also has a very telling reference under the topic "Sign of the Cross," and that reference is Revelation 13:16 which speaks of the "mark of the beast." However, "Mormon Doctrine" is very mild compared to "The Great Apostasy" by James Talmadge.