I NTERPRETING R EVELATION

Ekkehardt Mueller, BRI

Introduction
Interpreting Scripture is very important. When Jesus met the disciples walking to Emmaus
he interpreted Scripture for them (Lk 24:27). The result was stated in a rhetorical question: "Were
not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us?"
(Lk 24:32). Indeed, their lives were changed. With joy they rushed back to Jerusalem. They knew not
only from experience but especially from Scripture that Jesus was the Messiah and that he was raised
from the dead.
The Book of Revelation is part of Scripture. Therefore, guidelines to interpret Scripture apply
also to the Apocalypse. However, Revelation is the only prophetic-apocalyptic book of the NT and
is somewhat different from the rest of the NT literature. For this reason we must apply additional
steps of exegesis. In our endeavor to interpret Revelation correctly we try to derive these principles
from Scripture itself.

I. Presuppositions and Guidelines of the Historical-Biblical Method

Interpretation begins by the selection of a hermeneutical method. The historical-biblical
method,also called the biblical-grammatical or the historical-grammtical method, is distinct from the
predominant historical-critical method which includes source criticism, form criticism, redaction
criticism, tradition history, and social-scientific criticism1 and is based on the principles of

1
Source criticism suggests that biblical books consist of different sources, sometimes centuries apart of each
other. Editors have worked on them. The final editor was responsible for the form of the book that we have today. Form
criticism is interested in the oral stage before a document was put into writing and in which small parts of literature
were circulating orally. By a kind of evolutionary process they developed into larger units and were incorporated into
documents. Form criticism is also interested in literary forms and to a certain degree in genres. Redaction critics hold
that the final editor did not just paste together various sources but developed his own theology, which may, for instance
in the case of the gospels, be different from the theology of Jesus. Tradition history traces the supposed development
of a document through all its stages. Social-scientific criticism uses the principles of sociology to interpret Scripture.
All these different sub-methods tend to eliminate the supernatural and to attribute the origin of the Bible to purely
human and historical forces.

1
methodological doubt, analogy, correlation and others.2 Beside the historical-critical method there
are other approaches such as structuralism, rhetorical criticism, and canonical criticism. In contrast
to most of them, the historical-biblical method acknowledges the self-testimony of Scripture and
studies its phenomena. It accepts the claim that God revealed himself (1Sam 3:21) and entered into
a relationship with the human authors of Scripture (Amos 3:7; Eph 3:5), that he also revealed
propositional truth3 and communicated messages (Dan 10:1; Tit 1:3), that he inspired the human
authors to share these messages with others (2Tim 3:16; 1Pt 1:10-12; 2Pt 1:19-21), and that the
inscripturated message is the Word of God (Mk 7:10-13).4 The presuppositions of the historical-
biblical method are the following:
(1) The Bible alone is the final and highest test of truth (Isa 8:20; 66:2; sola scriptura). Principles
of interpretation, which are forced upon the Bible from the outside and which do not respect
its self-testimony, for instance, principles derived from philosophy, psychology, and sociology
have to be rejected. Tradition and science may also not be used to determine matters of faith.
(2) The second presupposition involves the totality of Scripture. The Bible is a whole (2Tim

2
Methodological doubt refers to doubt as a principle. Thus biblical scholars approach the Bible not with trust
but with suspicion. They are not so much interested in harmony, but they look for discrepancies and so-called
contradictions in order to find different sources and different redactors. Analogy in this case means that only those
events can be regarded as historical and can be considered as having actually taken place that we can also observe
today. Therefore, resurrections and miracles cannot be taken at face value. Correlation refers to a closed system of cause
and effect, in which all elements are connected in such a way that changes in one element cause also changes in the
other and in which supernatural activity does not have a place.

3
Cf., William J. Larkin, Jr. Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative
Word in a Relativistic Age (Grand Rapids: Baker Book House, 1988), 223-241; Leon Morris, I Believe in Revelation
(Grand Rapids: William B. Eerdmans Publishing Company, 1976), 113-118; Ronald H. Nash, The Word of God and
the Mind of Man: The Crisis of Revealed Truth in Contemporary Theology (Grand Rapids: Zondervan Publishing
House, 1982), 43-54. God did not just have an encounter with the prophet in which nothing was shared. Although an
encounter took place, biblical concepts and messages were communicated. God revealed himself and revealed truth
about him and his plan of salvation.

4
It is very interesting to notice how Jesus thought about Scripture. (1) He believed in the inspiration of the
human authors of the Bible of his time (Mt 22:31-32; Mk 12:36). (2) He used Scripture as authority and as weapon
against the adversary (Mt 4:4,7,10). (3) Jesus justified his understanding of God’s will and actions with Scripture. He
derived biblical doctrines from the OT ( Mt 9:13; 19:4-6; 22:31-32). (4) He justified his own behavior with the OT
(Mt 21:13). (5) For Jesus Scripture contains genuine prophecy which has been or will be fulfilled (Mt 11:10; 24:15;
Lk 18:31). (6) Jesus was persuaded that Scripture was directed not only to the original hearers and readers but also to
his generation centuries later (Mt 13:14; 15:3-8; 19:18-19). (7) For Jesus Scripture is reliable and authoritative (John
10:34-36).

2
 3:16). The Bible is the Word of God and does not just contain it here and there. The message
of the prophets and apostles is the Word of God (2 Chron 36:15-16; Rom 3:2; 1Thess 2:13).
The human and the divine side of Scripture are linked inseparably (2Pet 1:19-21).
(3) The analogy or harmony of Scripture is seen in three points: (a) Scripture is its own expositor
(Lk 24:27). All texts dealing with one topic must be brought together and must be studied,
in order to correctly present a biblical doctrine.5 (b) There is agreement within Scripture (John
10:35). (c) There is also clarity in Scripture. This clarity does not only mean that the Bible can
be understood but also that clear texts shed light on difficult texts (1Pet 1:10-12).
(4) Spiritual things must be discerned spiritually (1Cor 2:11,14): (a) Whoever wants to
understand Scripture needs the illumination of the Holy Spirit (John 14:26). Yet, the Holy
Spirit does not work contrary to Scripture, which he has inspired. (b) On the other hand,
whoever interprets Scripture must have faith and a spiritual attitude (2Chron 20:20).
Luther’s so-called christological principle that determines which books focus more or better
on Christ and which are therefore more valuable than others6 can be employed to create a canon
within the canon. Although we cannot follow Luther’s quite subjective approach, as Christians we
are concentrating on Christ (Acts 10:43; 2Cor 1:20; John 5:39) and yet let the entire Bible, in our
case the entire Apocalypse speak for itself.7
The historical-biblical method works, e.g., with literary analysis, form analysis, and theological

5
This principle should not be understood in the sense of proof-texting, where texts are strung together without
regard for their context.

6
Weimarer Ausgabe, Deutsche Bibel, 7:384; Gerhard F. Hasel, Biblical Interpretation Today: An Analysis
of Modern Methods of Biblical Interpretation and Proposals for the Interpretation of the Bible as the Word of God
(Washington: Biblical Research Institute, 1985), 4.

7
For instance, when we study the Book of Revelation, it is not sufficient to focus on the end time scenario and
the bizarre symbols and the oftentimes frightening imagery only. We have also to study its Christology. It is the
Revelation of Jesus Christ (Rev 1:1). On the other hand, the focus on Jesus does not allow us, for example, to disregard
the strong emphasis on God the Father in the very same book.

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analysis.8 These procedures are found in the following exegetical steps.9

II. Guidelines for Interpreting a Biblical Text

Here are steps or guidelines to interpret Scripture. They are presented in chronological order.

1. Turning to God in Prayer

Since spiritual things are discerned spiritually (1Cor 2:14), it is naturally to turn to God in
prayer before starting to study the Bible. Since the Bible is the Word of God, the illumination of the
Holy Spirit is essential for proper understanding. At best a dialogue between God and his Word and
the human agent takes place.

2. Reading the Text

In Rev 1:3 the readers of the Apocalypse are called blessed. In order to become familiar with
the passage to be explored, the text has to be read carefully and repeatedly, preferable in its larger
context. It can be very helpful to memorize the passage.

3. Finding the Best Possible Reading

This step is what we call textual criticism. It deals with the different manuscripts that are in
existence and tries to find the best possible reading. In biblical times, the great number of biblical
manuscripts was not yet available, but the NT authors seem to have used different forms of the
Septuagint (LXX) and of the Hebrew text. The Bible also stresses the necessity of its preservation
without additions and deletions (Deut 4:2; 12:32; Rev 22:18-19). Since today we have at hand
thousands of NT manuscripts and many OT manuscripts, it is necessary to try to reconstruct the best
possible text.

8
This means that the literary form of a document including its grammar and syntax (the manner in which
sentences are constructed), its genre (the respective kind of written material) and outline, as well as a thematic-
theological approach are taken seriously.

9
Cf., Gerhard F. Hasel, Understanding the Living Word of God (Mountain View, CA: Pacific Press
Association, 1980).

4
 4. Translating the Text
Whoever is able to read the biblical languages Hebrew, Aramaic, and Greek should translate
the passage under investigation and put it down in writing. There are nuances and options in a text
which no translation can ever furnish. This is also true for the Book of Revelation.
All those, who do not have access to the respective biblical language, are advised to consult
a number of good translations in their mother tongue in order to notice problems in the text and to
have some control. Good English translations are the New King James Version (NKJV), the Revised
Standard Version (RSV), the New American Standard Bible (NASB), and the English Standard
Version, the latter two being the most literal English translations.

5. Investigating the Context

We have to distinguish between the historical-cultural context and the literary context. The
literary context comprises the larger literary context and the immediate literary context.

a. The Historical Context

The historical-cultural context consists of the historical-cultural situation reflected in the text
and the culture prevalent at that time. A number of questions come up and need to be studied such
as: When was the Apocalypse or another biblical book written? Who was the human author of that
document? To whom was the book originally addressed? What was the author’s purpose for writing
the document? At which time and in which geographical location did events described in this book
happen? What did the environment look like at that time? What was the political situation at that
time? What about the economic and social situation? What do we know about the religious
background? Which customs were prevailing? The Bible itself, archeology, geography, and history
throw light on the historical context.10 The historical context is very helpful and very much needed
to gain a better understanding of the text that is under investigation.

10
However, at this stage of the process of exegesis secondary literature is not yet used. It must also be kept
in mind that archeology, geography, history, anthropology, and sociology which are used to describe the historical
context have limitations. Therefore, they must be used cautiously and cannot have the final say.

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 b. The Literary Context
The literary context consists of the verses, paragraphs, chapters and even books that precede
and follow the text that is to be studied. Normally, the literary context is more readily available than
the historical context. We distinguish between the larger and the more immediate literary context.
(1) The larger literary context is the biblical book from which the text to be studied is taken. This
context must be consulted. The text under investigation is part of the overall message of the
biblical author, and somehow it must fit in this larger message. Normally, texts are not totally
disconnected from their larger context. Therefore, it is helpful to find out in which place of
the author’s major argument the text is embedded.
(2) The largest context is the entire Bible with its plan of salvation. Normally, each text that we
study contains interesting words and specific topics. First of all, these words and topics
should be traced throughout the biblical book in which they were found, in our case the Book
of Revelation. In case, the author has written more than one book, as John has, we may also
trace them through all these biblical books. Finally, it is legitimate to go one step further and
explore how other biblical authors have used the very same words and concepts. There is
continuity. Sometimes there are also differences. They authors may have different emphases
that complement each other.
(3) Being able to discern how a text is embedded in its immediate context helps the Bible student
to avoid false or biased interpretation. On the other hand, whoever takes into account the
context will receive a clearer perspective of the text. For instance, the 144,000 of Rev 7:4 are
part of the seal vision which starts in Rev 4:1. They are part of the sixth seal which discusses
the Second Coming of Jesus Christ. One of the most important principles of biblical
interpretation, if not even the most important one, is the study of the literary context. Even
the meaning of words is normally determined by the context. Studying the context includes
investigating its structure, determining the delimitation of passages, and finding out its
literary genre. Especially when we look at Revelation an understanding of the basic outline
is quite crucial. So is also the question where sections start and where they end. If Rev 8:2-5
or 6 is part of the seal vision, the trumpets seem to follow the seals chronologically. We will
come back to these issues a little later.

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 6. Analyzing the Text
Analyzing a text includes the investigation of the structure of the text, its literary form,
individuals words, phrases, sentences, and larger units.11
(1) An outline of the passage under investigation allows us to perceive more clearly the issues
that the author is presenting, his main line of thought, the excursuses he makes, and the
arrangement of the material.
(2) Larger units within the passage are defined as verses and short paragraphs. A number of
issues has to be considered when studying these units. (a) The division in verses and chapters
found in the present day Bibles is not original but was added later. Oftentimes these divisions
are helpful, sometimes they are not. Rev 11:19 is better taken with Rev 12. The unique form
“it was seen” appears only three times in Rev (11:19; 12:1,3) and thus ties 11:19 to chapter
12. Rev 20:5 is awkward. The latter part of the verse clearly belongs to verse 6.12 (b) When
a paragraph is studied, it is important to find the main topic or the author’s main concern. (c)
Time elements and geographical locations mentioned in the text should be investigated. (d)
Again it is useful to look at the different persons being mentioned in a text and observe how
they interact. (e) It is also essential to search for literary connections to other parts of the
same document and to explore the OT and NT backgrounds that the author may have used.
For instance, the background of Rev 4 is Eze 1 and 10. (f) Expositors of the Bible should
avoid allegorization defined as arbitrarily giving meaning to the details of a story. (g) Instead
of allegory the Bible predominantly uses typology. In typology a type is met by an antitype.13

11
Cf., Friedrich Blass, Grammatik des neutestamentlichen Griechisch/Friedrich Blass, Albert Debrunner;
bearbeitet von Friedrich Rehkopf, 16th ed. (Göttingen: Vandenhoeck & Ruprecht, 1984); Lee J. Gugliotto Handbook
for Bible Study: A Guide to Understanding, Teaching, and Preaching the Word of God (Hagerstown, MD: Review and
Herald Publishing Association, 1995); N. Soulen, Handbook of Biblical Criticism. 2d rev. and augmented ed. (Atlanta,
GA: John Knox Press, 1981).

12
Cf., Ekkehardt Müller, “Microstructural Analysis of Revelation 20,” Andrews University Seminary Studies
37 (1999): 235-236.

13
The term “antitype” does not refer to something or someone that is opposed to the type. The antitype has the
same basic features that the type has, but surpasses the type by far. Typology does not stress discontinuity but
continuity. However, that does not mean that the antitype is an exact representation of the type. Antitype and type meet
only in certain areas and aspects. Type and antitype oftentimes follow the pattern prediction-fulfillment. Davidson, 83-
84, has pointed out that “(1) Typology is rooted in history. . . (2) A type points forward or predictively prefigures. . .
(3) A type prefigures, but not explicitly or verbally. . . (4) Typology involves a heightened correspondence . . . (5) A

7
 For instance, a figure of the OT finds its fulfillment in the NT, yet on a larger scale. Behind
the smaller type stands a greater reality.14
(3) After having studied the larger units, we turn to phrases and sentences and take a close look
at them. This step focuses on grammatical features and the syntax, i.e., the way how sentences
are constructed. It also observes literary and rhetorical patterns. Normally, the meaning of
phrases is more than the sum of the words. Furthermore, the question has to be asked how
the different parts of a given sentence relate to each other and which message they thereby
convey. In our conversations today we sometimes use irony, sarcasm, comparisons, and
rhetorical questions, which do not require an answer. All that and more is also found in
Scripture. One has to discern these features in order not to misunderstand an author. They
include also hyperbole, oxymoron, paradox, and others.15
(4) When it comes to investigating words the most important principle is to allow the context of
a given sentence to define the meaning of a respective word. We check how the author has
used the term in different places, and we trace it through the entire biblical book at times even
through the rest of Scripture. It is important to recognize how the author has used a term and
what it means for him, not what it means for us today. Words can have different meanings at
different times. Words can also have different meanings in different contexts. The “Lord’s
day” in Rev 1:10 cannot be equated with the “Lord’s day” in subsequent centuries, in which
it was used as a technical term for Sunday. Words must always be understood literally, except
the verse or the immediate context indicate that a figurative meaning is implied. This seems
to be different in Revelation, where the Greek text of chap. 1:1 may point to a more symbolic
approach. Usually, symbols are explained by the same inspired writer, by which they were

type is divinely ordained to function as a prefiguration of the antitype.”

14
C. T. Fritsch, “Principles of Biblical Typology,” Bibliotheca Sacra 104 (1947):214, states: “A type is an
institution, historical event, or person, ordained by God, which effectively prefigures some truth connected with
Christianity.”

15
Here are some more of these features: alliteration (consonance of sounds at the beginning of words or
syllables; Acts 17:13), anaphora (repeated use of the initial word/words of two or more clauses, lines or strophes in
sequence, e.g., "by faith" in Heb 11), metonymy (exchange of ideas, e.g. "the hand of the Lord" stands for the power
of the Lord) synecdoche (a part stands for the whole and vice versa; John 3:16), and tautology (one idea is expressed
by two words which have the same meaning; Acts 13:11; Col 1:19).

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 used, or by other biblical authors.

7. Performing Theological Analysis

The following issues and questions are dealt with in theological analysis: Which theological
motifs and themes are discussed in the biblical text that is being studied? How are they developed?
In which relation do they stand to the larger frame of the biblical book? How do they relate to the
overall message of Scripture?
“This is where the principle of comparing Scripture with Scripture is so important. A variety
of theological themes–such as God, man, creation, the fall, sin, covenant, the Sabbath, the
law, remnant, salvation, sanctuary, eschatology, etc.–can be found throughout the Old and
New Testaments. And the theology of a particular passage must be in harmony with the
theology of Scripture as a whole. In Scripture we see that the theological messages of the
New Testament writers presuppose, build upon, and stand in continuity with the major Old
Testament theological themes.”16
Again typology may be found. There may be prediction and fulfillment. The development of
salvation history may be portrayed.

8. Identifying Apocalyptic Symbols or Prophetic Descriptions with Historical

Realities
In the case of studying prophecy one more step must be taken. After all the above mentioned
exegetical steps have been employed, then and only then, are we ready to carefully identify the
symbols of apocalyptic texts or the non-symbolic predictions of classical prophecy with historical
realities and developments. Shortcuts can lead to false identifications and false excitement, which at
the end only damage the church, her message and her mission.

9. Applying the Text

Only after a text is basically understood in its original situation are we allowed to move to its
application. The application is extremely important. In case it is left out, the audience or the readers
may get the impression that we are only interested in history. If, however, the text is applied too fast,

16
Gerhard Pfandl, The Authority and Interpretation of Scripture (Wahroonga, Australia: South Pacific
Division of Seventh-day Adventists, n.d.), 13.

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the passage is easily misinterpreted, the deeper meaning is not detected, or the exposition remains
shallow. The process of applying the biblical text shows that the text is relevant for us today.
Applying the biblical text to our own situation means personalizing the text.17 On a personal
level we have to ask questions such as the following: What does God want to tell me personally with
this passage? How does it affect my devotion and commitment to God, my spiritual life, my insights
in God’s character and his plan for us, my actions, and my obedience? How can I respond to his
message? In praise and thanksgiving, petition and intercession, by changing my life and reorienting
my value system?18 Yet biblical texts are not only addressed to individuals, but also to the church.
Therefore, we also have to ask: How does the respective biblical text affect us as church? In which
areas of our church life does Scripture challenge us? How does the text educate and teach us, comfort
and encourage us?
There is no difference in what the text meant and what it means today when it comes to
biblical doctrines. When, however, one personalizes these doctrines one has to ask: What does the
Second Coming mean for me? How does the hope of a future resurrection brighten my life? How
does the doctrine of creation affect me and my church? A similar picture emerges with regard to
biblical prophecy, predictions, and promises. In biblical narratives the basic principle underlying the
narrative needs to be uncovered and applied to the contemporary reader. What about wisdom
passages? “. . . in most cases proverbial sayings reflect what is typical or normal without suggesting
or implying that there are never exceptions.”19 Many proverbial sayings are so plain and make so
much sense independent of culture and time that their application will be more or less an elaboration
of what is already said. The real challenge comes with passages that contain commands. Fortunately,

17
J. Daniel Baumann, An Introduction to contemporary Preaching (Grand Rapids: Baker Book House, 1972),
100, states: “In all of the basic heart realities we are the same. We stand before God exactly as people in every age have
stood before Him. We have all experienced David’s guilt, the doubting of Thomas, Peter’s denial, the falling away of
Demas, perhaps even the kiss of the betrayer Judas. We are linked across the centuries by the realities and ambiguities
of the human soul.”

18
Cf., Davidson, 86-87.

19
Robert B. Chisholm Jr. From Exegesis to Exposition: A Practical Guide to Using Biblical Hebrew (Grand
Rapids: Baker Book House, 1998), 258.

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Scripture tells us that some commandments or laws are not of a permanent nature.20 Some laws were
merely temporary concessions to the hardness of hearts of the Israelites, but did not reflect God’s
ideal and were replaced by God’s original will in the NT. The NT clearly teaches that the Ten
Commandments are still valid (Mt 5:21-32; Jam 2:8-13) and that certain Christian forms, such as
baptism, foot washing, and the Lord’s Supper, cannot be replaced or substituted by other forms,
because they are “rooted in Jesus’s explicit example and command.”21 But what about other
commands such as greeting fellow Christians with the holy kiss (Rom 16:16)? Do we have to follow
these particular forms and practices today, or is it sufficient to stick to the underlying principle.22
Some criteria may assist us in distinguishing permanent from non-permanent practices.
(1) We carefully explore the passage and its context in order to determine whether or not
vocabulary is used that may point to a limited form of practice.
(2) The command may be addressed to a specific audience, namely an individual or a group. It
may also be universal, especially when the term “anyone” is used. A limited audience may
point to a limited application of a specific practice.
(3) We trace the respective issue or topic throughout the Bible in order to see whether or not
changes have taken place which may point to a limited application of the text.23
Thus, permanent commands are valid in the same way they were before. In their case, there
is no basic difference between interpretation and application. Yet, their relevance for today may be
pointed out. In the case of limited commands the underlying principle should be presented and applied
to the present situation.

20
The sacrificial and ceremonial laws were pointing to Jesus and have been fulfilled, when Jesus as the lamb
of God died at the cross in the sinners’ place. The type reached its fulfillment in Jesus the antitype (Heb 10:1-18).
Likewise, the enforcement of the theocratic and civil laws of the OT came to an end, when the theocracy ended.
Davidson, 85-86, has shown that the OT itself already pointed to their limitations.

21
Davidson, 86.

22
Henry A. Virkler, Hermeneutics: Principles and Processes of Biblical Interpretation (Grand Rapids: Baker
Book House, 1981) 223-230, in his chapter on “Applying the Biblical Message” spends a couple of pages on behavioral
commands and their contextualization. While he establishes some guidelines for this process, he seems to allow not
only for the change of behavior but also of underlying principles, although he tries to be faithful to Scripture.
Furthermore, he is willing to let go the practice of foot-washing while trying to preserve the principle of humility.

23
See, Larkin, 353-356.

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 10. Using Resources
Resources can be very helpful and if available should be used. However, they are only used
after having intensively analyzed context and text and after having found an application. A
concordance forms an exception. Other resource materials include commentaries, lexicons,
dictionaries, technical literature, and E. G. White literature.24 Ellen G. White’s writings are of special
importance for Adventists.25
Those who immediately start reading secondary literature oftentimes avoid studying Scripture
seriously for themselves. The results are quick, but the understanding remains superficial. The other
danger is that they are not any longer open to take a fresh look at the text, but approach it with a bias
or an agenda. Even if secondary literature that we read may be correct in its conclusions and in its
interpretation, this may not be the full scope of what the text wants to tell us. We need to study for
ourselves. On the other hand, secondary literature may challenge our conclusions and sharpen our
perception.

III. Approaches to Revelation

Different approaches to the interpretation of Revelation have been used in the past and are
still employed today. The most prominent are the preterist interpretation, the futurist interpretation,
the idealist interpretation, and the historicist interpretation.26
(1) The preterist interpretation during the 17th century saw the fulfillment of the messages of
Revelation in the 4th century A.D. in connection with Constantine the Great. The same
approach today understands Revelation as describing events in the first century A.D.. In other
words, this approach limits Revelation to the time of John. This is normally the approach
adopted by scholars who espouse the historical-critical method.

24
David Alan Black, Using New Testament Greek in Ministry: A Practical Guide for Students and Pastors
(Grand Rapids: Baker Book House, 1993), 33-62, provides helpful discussion and lists essential research tools for
Greek exegesis.

25
Oftentimes E. G. White uses biblical texts similar to illustrations. We could call this a homiletical use of
Scripture. Sometimes she interprets passages, more often, however, biblical topics. Even E. G. White’s literature, which
we believe to be inspired, should not be used as a shortcut eliminating proper exegesis of a text.

26
Cf., Strand, Interpreting the Book of Revelation, 11-16.

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(2) The futurist interpretation is oftentimes preferred by Dispensationalists. They believe that
most of Revelation is still future and accept a secret rapture prior to Jesus’ visible coming and
a seven-year period at the beginning of which Jesus comes invisibly followed by his visible
coming seven years later. But futurism is not limited to Dispensationalism and is also found
elsewhere.
(3) The idealistic interpretation draws general lessons from the text of Revelation and applies
them to the respective audiences. It is not very much interested in historical fulfillment of the
past, present, or future.
(4) The historicist interpretation was used extensively in the past, employed by Protestant
Christians throughout the last centuries. Unfortunately, it has fallen into disrespect. Reasons
may be a lack of agreement among those who followed the historicist approach, weird and
superficial interpretations, the rejection of the concepts of divine revelation and inspiration,
etc. Adventists still use this approach and believe that it is grounded in the apocalyptic books
themselves. This approach believes that the Book of Revelation describes events taking place
throughout history starting with the first century A.D. and reaching to the final
consummation. It is not limited to the first century nor to the future only. According to the
historicist interpretation both apocalyptic books of the Bible, Daniel and Revelation, present
a broad sweep of history from the time of the author to the time when the paradise will be
restored and even include a cosmic dimension.
Although the other approaches may have a kernel of truth–some parts of Revelation relate
to the first century and some are still future and spiritual lessons can be drawn from the different
visions–Daniel as well as Revelation seem to require a historicist approach. Daniel portrays several
kingdoms. The first is present in his own days. The other ones will follow. Finally, the God of heaven
will establish his eternal kingdom crushing all man-made works and institutions. In Rev 1:19 John is
called to “write down, therefore, what you have seen, and what is happening, and what will happen
afterwards.” There are present , future dimension, and probably also past dimensions in the messages
John has to proclaim. While the messages to the seven churches describe primarily what was going
on with these congregations in John’s days, John reports in Rev 4:1: “After this I looked, and lo, in
heaven an open door! And the first voice, which I had heard speaking to me like a trumpet, said,

13
‘Come up hither, and I will show you what must take place after this.’"Turning to Rev 12-14, we find
undeniable evidence that the Book of Revelation addresses the past, the present, and the future. The
dragon’s attack on the woman and her child was already past in John’s day. The life, death,
resurrection, and ascension of Christ were events to which John looked back. The persecution of the
woman during the three and a half times or the 1260 days was still in the future. This period, derived
from Dan 7 and 12 must be interpreted according to the year-day-principle.27 It ended 1798. The
universal worship of the satanic trinity and the Second Coming of Jesus for the harvest of the world
are still future. The historicist approach does justice to the book’s own claims. However, “we will
need to avoid the kind of historicizing interpretation which emphasizes minute details and
‘newspaper’ exegesis, while ignoring the plain meaning of the symbols in their original context.”28

IV. The Literary Genre of the Apocalypse

1. Apocalyptic Prophecy
The Book of Revelation has the title Apocalypse. However, it is not the only apocalypse,
which originated in the intertestamental and NT periods. Scholars distinguish between an apocalyptic
movement, an apocalyptic eschatology, and the literary genre of the apocalypse.29 An apocalyptic
eschatology can be put into writing in an apocalypse or in other literary genres such as the so-called
testaments.
Apocalyptic eschatology does not expect a gradual improvement of the world, of political
structures, and of historical events, but believes that everything is so hopeless and desperate that only
the coming of the kingdom of God can bring about a change. The goal is the redemption from the
present system into a new and changed system. At the same time there is an urgent expectancy of the

27
This will be discussed in a moment.

28
Jon Paulien, “Eschatology and Adventist Self-understanding,” in Lutherans & Adventists in Conversation:
Report and Papers Presented 1994-1998 (Silver Spring; Generals Conference of Seventh-day Adventists, 2000), 240.
This articles deals also with the historicist approach to apocalyptic literature.

29
Cf. John J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity (New
York: The Crossroad Publishing Company, 1989), 1-11; P. D. Hanson, "Apocalyticism," in The Interpreter's
Dictionary of the Bible: An Illustrated Encyclopedia, ed by Keith Crim, Supplementary Volume, (Nashville, TN:
Abingdon Press, 1976), 29-31.

14
nearness of the kingdom of God. Apocalyptic eschatology has a cosmic perspective, wrestles with
the problem of a just God and the existence of evil, with the fulfillment or apparent non-fulfilment of
prophecies, with the conflicts between nations, with moral paradoxes, with the powerlessness of the
human being and the power of God, relativizing existing realities, and is future-oriented.30 Beyond
the tragedy it envisions a new creation. And God’s lordship and reign are confirmed even in the time
of persecution.
Apocalyptic literature is literature of the crisis. It is directed to the oppressed to give them
comfort and hope. It is directed to the oppressors to announce avenge. And it is addressed to those,
who vacillate between God’s order and the trust in human ideologies and military-political strategies
to shake them awake.31
In Semeia 14 an apocalypse is defined the following way: ". . . a genre of revelatory literature
with a narrative framework, in which a revelation is mediated by an otherwordly being to a human
recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages
eschatological salvation, and spatial insofar as it involves another, supernatural world."32
Revelation has a number of similarities with non-biblical Apocalypses, e.g., the use of
extended symbols with fantastic images. But Revelation is also quite different from them:33 (1) It does
not use pseudonymity34 and (2) abstains from ex eventu prophecy which means that events are dated
back into the time of the pretended author. (3) It also abstains from keeping the book secret, (4) has
a letter frame, and (5) calls its content “prophecy.” (6) There is emphasis on moral responsibility and
(7) basically an optimistic perspective. (8) Reference to a heavenly guide occurs seldom. (9) The

30
Cf., Paul D. Hanson, Old Testament Apocalyptic (Nashville, TN: Abingdon Press, 1987), 21-23; Christopher
Rowland, The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity (New York: The Crossroad
Publishing Company, 1982), 23-29.

31
Cf., Hanson, Old Testament Apocalyptic, 62-64.

32
Quoted in John J. Collins, 4.

33
Cf. Leon Morris, The Revelation of St. John: An Introduction and Commentary, The Tyndale New Testament
Commentaries (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1988), 24-27; Robert H. Mounce, The
Book of Revelation, The New International Commentary on New Testament (Grand Rapids: Wm. B. Eerdmans
Publishing Company, 1977), 23-24; Ulrich B. Müller, Die Offenbarung des Johannes, Ökumenischer Taschen-
buchkommentar zum Neuen Testament, Bd. 19 (Gütersloh: Gütersloher Verlagshaus Gerd Mohn, 1984), 27-28.

34
Cf. John J. Collins, 211; Charles, 2:xxxviii-xxxix.

15
Messiah has already come and has brought about salvation. (10) Revelation is part of the NT canon.
Strand lists the following characteristics of apocalyptic literature: (1) striking contrasts, (2)
cosmic sweep, (3) eschatological emphasis, (4) “implied ethic,” (5) origin in time of distress and
perplexity, (6) basis in visions and dreams, (7) extensive use of symbolism, (8) use of composite
symbolism, (9) prose literary form. In addition the Book of Revelation has a biblical and NT
perspective. History and end time events are important. God remains the same and cares for his
children. Life, death, and resurrection of Christ are crucial. The Holy Spirit is present with the
church.35
The Apocalypse of John is called apocalypse as well as prophecy (Rev 1:1,3). This stresses
the fact that at least in Revelation apocalyptic literature is part of the prophetic literature, but it is not
classical prophecy. Classical prophecy is found in the major and minor prophets of the OT. It contains
straightforward predictions that are normally conditional and at times may have more than one
fulfillment. However, as just pointed out, apocalyptic prophecy uses extensive symbolism, contains
frequently visions and dreams, has a cosmic sweep and a strong eschatological emphasis. It also
contains striking contrasts such as the seal of God and the mark of the beast, the marriage supper of
God and the bird’s supper of humans, and the pure woman and the harlot.36
Apocalyptic prophecy is not conditional prophecy and does not contain more than one
fulfillment. While classical prophecy indicates what the future may look like, apocalyptic prophecy
shows what the future will be. The paradigms for the interpretation of the apocalyptic sections of
Daniel and Revelation which are Dan 2 and Rev 12-14 make it clear that there is no dual fulfillment
of apocalyptic prophecy. There may be an application in the sense that practical and personal lessons
can be learned from a specific passage, but an application is not an interpretation. To interpret, for
instance, Revelation both historically and in a second step futuristically does not do justice to the text.
Typically, such a futuristic layer of interpretation destroys at least partially the historical
understanding.

35
Strand, Interpreting the Book of Revelation, 18-22.

36
Kenneth A. Strand, Interpreting the Book of Revelation: Hermeneutical Guidelines, with Brief Introduction
to Literary Analysis (Naples: Ann Arbor Publishers, 1982), 18-19.

16
 2. The Letter Frame
The beginning and the end of Revelation read like a letter and are written in the style of a
letter. First, we hear about the sender of the message of Revelation. There are a blessing, greetings
to the addressees, and a doxology. Seven letters to seven local churches follow. Only with chapter
4 does–strictly speaking–the apocalyptic part begin, namely when John is asked to come up and enter
heaven. The letter style encompasses the book just like a frame and is therefore sometimes called the
letter frame of Revelation comprising Rev 1-3 and 22:6-21. Thus, Revelation seems to be a mixture
of different literary genres.
The letter frame is somewhat different from the apocalyptic part of the book. Not only the
style but also the vocabulary differs to a certain extent. For instance, in the letter frame Jesus is
referred to as Jesus Christ (Rev 1:1,2,5), Son of God (Rev 2:18) and Lord Jesus (Rev 22:20-21). In
the apocalyptic part he is the lion (Rev 5:5) and especially the lamb (Rev 5:6,12,13; 6:1,16;
7:9,10,14,17; 8:1; 12:11; 13:8; 14:1,4,4,10; 15:3; 17:14,14; 19:7,9; 21:9,14,22,23,27; 22:1,3). Lamb
is the most prominent title of Jesus in Revelation and yet it is not found in the letter frame.
A similar picture emerges as soon as we study the church in Revelation. In the letter frame
the church is the ekkl‘sia. This expression designating the church is not at all found in the main body
of the book but is restricted to the letter frame. In the apocalyptic part the church is not missing, quite
to the contrary, but she is represented, for instance, by the 144,000 (7:4-8; 14:1-5), the holy city
(11:2), and the woman clothed with the sun (Rev 12).37
In the letter frame the second coming of Jesus is clearly spelled out. Jesus will come (Rev
1:7), and Jesus promises to come (Rev 3:11; 22:7,12,20). In the apocalyptic part we find symbolic
descriptions of his coming, the day of the wrath of the Lamb has come (Rev 6:17). The double
harvest is associated with the coming of the one who is like a son of man (Rev 14:15). The wedding
of the Lamb has come (Rev 19:7).
Although the letter frame is not void of symbols and clearly prepares for and is linked to the
apocalyptic part, symbols seem to be much more dominant in the apocalyptic part. Therefore, the
messages to the seven churches do not only relate to seven churches in Asia Minor in the first century

37
See also Rev 19:7; 21:9.

17
A.D. but have to be applied to periods of church history.

V. The Structure of Revelation

Extensive research into the structure of the Book of Revelation has been done. We can
distinguish between macrostructure and microstructure.38 Macrostructure is defined as the
organization and arrangement of the different broad parts of a book and the relationships between
them. Microstructure, on the other hand, is defined as the organization and arrangement of the
different small units of a book such as sentences and short paragraphs and the relationships between
them. The intent of macrostructural and microstructural research must be to find, as far as possible,
the arrangement and outline that is true to the author's line of thought and reflects the author's own
intention. A macrostructure of the Book of Revelation is interested in the septets and other large
blocks of material. A microstructure investigates individual clauses (e.g., just one seal at a time) and
compares the seals with each other. For now, we will focus on the macrostructure of Revelation.
In approaching the Book of Revelation, one realizes immediately a degree of structure
inherent in the document itself: the four sevens. There seems to be an almost general agreement,
therefore, that an understanding of the structure of the Book of Revelation is essential for its
interpretation.39 An outline or structure of Revelation helps us to see how the different parts fit
together, which sections are related, which goal the author tries to achieve, and how we must
interpret certain passages. Unfortunately, however, there is no absolute consensus among scholars
on the structure of Revelation.40 To a certain degree this is due to their different presuppositions

38
The terms are used, for example, by David Hellholm, "The Problem of Apocalyptic Genre and the
Apocalypse of John," Semeia 36 (1986): 32-36; Edgar V. McKnight, Postmodern Use of the Bible: The Emergence
of Reader-Oriented Criticism (Nashville: Abingdon Press, 1988), 190; Werner Stenger, Strukturale Beobachtungen
zum Neuen Testament, New Testament Tools and Studies, vol. 12 (Leiden: E. J. Brill, 1990), 52, 55, 96-98, 208, 244.

39
See, e.g., Donald Guthrie, The Relevance of John's Apocalypse (Grand Rapids, MI: Wm. B. Eerdmans
Publishing Company, 1987), 20; Daniel Earl Hatfield, "The Function of the Seven Beatitudes in Revelation" (Ph.D.
dissertation, The Southern Baptist Theological Seminary, 1987), 24; Stanley Mark Turnbull, "An Introduction and
Exegesis of Revelation 20:1-10" (M.A. thesis, Regent University, 1990), 37.

40
Ugo Vanni, La struttura letteraria dell' Apocalisse, Aloisiana. no. 8a, 2d rev. ed. (Brescia, Italy:
Morcelliana, 1980), who discussed more than twenty proposals of structures; Charles F. Darling, "The Angelology of
the Apocalypse of John as a Possible Key to Its Structure and Interpretation" (Th.D. dissertation, Southwestern Baptist
Theological Seminary, 1976), 74-87; Wayne Richard Kempson, "Theology in the Revelation of John" (Ph.D.
dissertation, The Southern Baptist Theological Seminary, 1982), 38-141; and John Andrew McLean, "The Seventieth

18
which shape the outcome of their works. For instance, some suggest that the structure of an OT book
determines the structure of Revelation41 whereas other think there are liturgical patterns42 or the
Apocalypse follows Greek drama.43 Some prefer content analysis,44 others look for different sources,45
and still others investigate closely the text itself. Thus, the suggestion is made that Revelation has a
chiastic structure.46
Kenneth A. Strand advocates a chiastic structure consisting of eight basic visions
(ABCaCbC'a'C'b'B'A') besides a prologue and an epilogue.47 He has built his outline of the features of
the text of Revelation itself and is supported by practically all Adventist scholars. Some may prefer
seven instead of eight visions, some may set the boundaries slightly differently, but his view has
become the standard in the Adventist church. In his view, the Book of Revelation has two major
parts, the first one reaching up to the end of chap. 14 and depicting primarily "historical visions," and
the second one starting with 15:1 and pointing to "eschatological-judgment visions." In the first part

Week of Daniel 9:27 as a Literary Key for Understanding the Structure of the Apocalypse of John" (Ph.D. dissertation,
The University of Michigan, 1990), 259-303, who discusses the structures of J. Massyngberde Ford, Adela Yarbro
Collins, Kenneth A. Strand, Schüssler Fiorenza, J. Lambrecht, M. D. Goulder, Eugenio Corsini, J. G. Gager, and
Jean-Pierre Charlier.

41
Cf., Jeffrey Marshall Vogelgesang, "The Interpretation of Ezekiel in the Book of Revelation" (Ph.D.
dissertation, Harvard University, 1985), 68-71.

42
Cf., Massey H. Shepherd, The Paschal Liturgy and the Apocalypse, Ecumenical Studies in Worship, no. 6
(Richmond, VA: John Knox Press, 1960), 77-84.

43
Cf., James L. Blevins, "The Genre of Revelation," Review and Expositor 77 (1980): 393-408.

44
Cf., James M. Efird, Daniel and Revelation: A Study of Two Extraordinary Visions (Valley Forge, PA:
Judson Press, 1978), 77-78.

45
Cf. , R. H. Charles, The Revelation of St. John, 2 vols., International Critical Commentary (New York:
Charles Scribner's, 1920), 2:xxix-lvi.

46
Cf., Elisabeth Schüssler Fiorenza, The Book of Revelation: Justice and Judgment (Philadelphia: Fortress
Press, 1985), 174-176; idem, The Apocalypse, Herald Biblical Booklets (Chicago: Franciscan Herald Press, 1976),
31-35; and Kenneth A. Strand, "The Eight Basic Visions in the Book of Revelation," Andrews University Seminary
Studies 25 (1987): 107-121.

47
In addition to Strand, "The Eight Basic Visions," 107-121, his proposal is found in idem, "Foundational
Principles of Interpretation," in Symposium on Revelation--Book I: Introductory and Exegetical Studies, ed. F. B.
Holbrook, Daniel and Revelation Committee Series, vol. 6 (Silver Spring, MD: Biblical Research Institute, 1992), 28-
29; and idem, Interpreting the Book of Revelation: Hermeneutical Guidelines, with Brief Introduction to Literary
Analysis, rev. and enl. ed. (Worthington, OH: Ann Arbor Publishers, 1976), 47-52.

19
of Revelation we find recapitulation of the basic visions. In the second part the visions are in a more
chronological order.
Each of the eight visions starts with a "victorious-introduction scene." These introductory
scenes are related to the sanctuary. If one would study the introductory scenes only, a clear
progression would become evident, although the first part of the book obviously employs
recapitulation. The first introductory scene portrays Jesus as a priest. The second points to the throne
of God which is in the sanctuary. The next one shows the golden altar. The introductory scene to Rev
12-14, probably the most important vision in the book, takes us into the most holy place. Later the
sanctuary is filled with smoke and the plagues are poured out. Obviously the ministry in the sanctuary
has come to its end. The introductory scenes prepare for the rest of the vision and are followed by
a "basic prophetic description." The main elements of the following visions are already contained in
the sanctuary scenes.
Four of the eight visions form septets, one introduces three evil powers, and the others are
structured differently. In spite of parallelism, a certain progression is visible with the septets: With
the seal visions a fourth is mentioned, with the trumpet visions a third, and with the plagues the wrath
of God is completed. The seals and trumpets can be subdivided into a group of four and a group of
three. Strand has investigated the sections called "basic prophetic description" and has found, for
example, that the "Exodus-from-Egypt/Fall-of-Babylon Motif" underlies visions Ca and Cb as well
as visions C'a' and C'b'.48 Furthermore visions two to seven contain an "interlude" or expansion. In
the first part of Revelation, that is in Rev 4-12, the interludes concentrate on the church and the word
of God.49 The interludes of the three historical visions are called"spotlight on last events," whereas
the interludes in the second part of Revelation consist of a single verse or just a few verses and are
called "exhortation or appeal."50
Finally, the "eschatological culmination" or “glorious climax” follows which describes the

48
Kenneth A. Strand,"The 'Victorious-Introduction' Scenes" in the Visions in the Book of Revelation,"
Andrews University Seminary Studies 25 (1987): 283.

49
The first interlude depicts the 144,000 and the great multitude. The second describes John eating the scroll
and the fate of the two witnesses. The third points again to the 144,000 and the three angels messages.

50
Strand, "The Eight Basic Visions," 107-121.

20
Second Coming or positive events depending on it.
Although the Apocalypse can be outlined in eight basic visions, nevertheless these visions are
not totally disconnected from each other. John has created transitions that look back at the previous
material and look ahead to what is to come. For instance, in the seventh element of the letters to the
seven churches the throne of God is introduced (Rev 3:21). The throne of God becomes then one of
the dominating motifs of the seal vision and is most frequently found in Rev 4. The trumpet vision
is introduced by the seven angels with the seven trumpets and especially by a reference to the golden
altar in the heavenly sanctuary and the prayers of the saints (Rev 8:2-6). An altar is first found in the
fifth seal and in the prayers of the saints in Rev 5:8. Collins calls this the technique of interlocking and
Fiorenza the method of intercalation.51

V. Intertextuality
We have already mentioned the importance of the study of the OT background of Revelation.
The Apocalypse is steeped in OT languages, alludes to both testaments, and contains echoes of both.
The book cannot be understood correctly without investigating the OT and NT backgrounds
carefully. This study of intertextuality is even more important in the case of the Apocalypse than it
is with other NT books. For instance, Rev 12 has Gen 3 as background, Rev 13 is build on Dan 7,
and Dan 6 reflects Matt 24. Nevertheless, we should also listen to John’s own voice and see how he
has used the biblical material. Sometimes he has blended biblical imagery, for example, in Rev 4
Isaiah’s seraphim and Ezekiel’s cherubim and has reworked OT sources into new symbols. Jon
Paulien has provided guidelines for the study of the background of Revelation.52

51
Cf., Adela Yarbro Collins, The Combat Myth in the Book of Revelation (Missoula, MT: Scholars Press,
1976), 16-19; Fiorenza, The Apocalypse, 31-35.

52
Jon Paulien, Decoding Revelation’s Trumpets: Literary Allusions and Interpretations of Revelation 8:7-12.
Andrews University Seminary Doctoral Dissertation Series Vol. 11. Berrien Springs: Andrews University Press, 1987.

21
22
23
24
VI. The Issue of Recapitulation
1. Recapitulation or Progression?
When we look at the different visions of Revelation we basically have two options. We can
choose recapitulation or progression. Recapitulationists perceive several visions of the Apocalypse
as somewhat repetitious. Each of these parts may lead to the final consummation. In other words, the
author repeatedly leads his hearers and readers over the same ground, adding a new perspective each
time. Progression as opposed to recapitulation discerns only one final climax in the Book of
Revelation. Everything leads up to this culmination. For example, the seven trumpets do not cover
the same ground which the seven seals have already encircled, but they grow out of the seals and are
their extension53
Although the issue of recapitulation seems to be somewhat academic and sometimes even
complicated, its implications and its practical effects can be tremendous and far-reaching. Those who
choose progression typically end up with a end time scenario different from the one recapitulationists
hold. They place the our era in a different time frame than those who prefer recapitulation. Such a
decision may influence the expectancy of the nearness of Christ’s second coming as well as one’s life
style.

2. The Seals and Trumpets as a Test Case

Let us now look at the seals and the trumpets. There is a clear-cut end of this first septet at
Rev 3:22 and the beginning of a new section with Rev 4:1, although Rev 3:21 has already prepared
the way for the next section of Revelation.54 However, the question, where the seven seals end and
where a new block begins is of vital importance. Several scholars have suggested that the seven seals

53
See Ekkehardt Müller, Microstructural Analysis of Revelation 4-11, Andrews University Seminary Doctoral
Dissertation Series, Volume 21 (Berrien Springs: Andrews University Press, 1996), 12; idem, “Recapitulation in
Revelation 4-11,” Journal of the Adventist Theological Society, 9/1-2 (1998): 260-277.

54
See the terms “throne” and “overcomer”. Indicators for a new part of Revelation starting with 4:1 are the
following: (1) Rev 4 begins with the formula “after this I saw and behold” which is a structuring formula in
Revelation. (2) Rev 1-3 seems to play on earth. In Rev 4, John in the spirit sees heavenly realities. (3) There is a change
in personages. The churches are replaced by a throne with the one sitting on it, twenty-four elders, and four beings.
In Rev 5, angels and a lamb are added. (4) Rev 4-5 functions as an introduction to the next septet in the same way that
Rev 1:9-20 introduces the first. (5) There is a change of style. The former uses the style of a letter, in the latter
narrative and hymns occur.

25
comprise the rest of the book. They suggest that out of the seventh seal the other judgment series
come forth, at least the seven trumpets.55 This view is largely dependent on the interpretation of the
silence of the eighth seal. The question is whether the silence is the climax of the series or whether it
forms the introduction to another series.56 If the seventh seal reaches up to Rev 8:5 or Rev 8:6, the
seven trumpets seem to grow out of the seven seals and are their extension. In the same way, the
seven bowls may grow out of the seventh trumpet. In this case, there is not much room for
recapitulation. If, on the other hand, the seven seals end with Rev 8:1, a new section begins with Rev
8:2. In this case, one might opt for recapitulation. Among other scholars who perceive Rev 8:1 as the
end of the section, irrespective of the question if Rev 4-5 is an introduction to the seals only or rather
to a larger portion of Revelation,57 are Strand, Bowman, and Frank B. Holbrook.58 In his article
Holbrook summarizes a committee statement of the Adventist Church declaring that Rev 4:1-8:1
belongs to the historical section of Revelation. Rev 8:2-6 forms the introduction to the sequence of
the trumpets.

a. Some Arguments in Favor of Recapitulation

Adventists have traditionally opted for recapitulation. What are some of the arguments that
can be used in favor of recapitulation?59

55
See, e.g., Gerhard A. Krodel, Revelation, Augsburg Commentary on the New Testament (Minneapolis:
Augsburg Publishing House, 1989), 150-151. This view is also referred to as telescope theory.

56
Cf. Richard Fredericks, "A Sequential Study of Revelation 1-14 Emphasizing the Judgment Motif: With
Implications for Seventh-day Adventist Apocalyptic Pedagogy" (Ph.D. dissertation, Andrews University, 1987), 185-87,
who points to Hab 2:20, Zeph 1:7; Zech 2:13 and consequently understands the silence as a symbol of the "day of the
Lord;" Jürgen Roloff, The Revelation of John: A Continental Commentary (Minneapolis: Fortress Press, 1993), 101-
102, states: "In fact, the silence in heaven appears to be a reference to the end-time work of God's new creation."

57
Cf., Eugenio Corsini, The Apocalypse: the Perennial Revelation of Jesus Christ, Good News Studies, vol.
5 (Wilmington, DE: Michael Glazier, 1983), 118, 161; Ernst R. Wendland, "7 X 7 (X 7): A Structural and Thematic
Outline of John's Apocalypse," Occasional Papers in Translation and Textlinguistics: OPTAT 4 (1990): 376-78.

58
Strand, Interpreting the Book of Revelation, 48; John Wick Bowman, "The Revelation to John: Its Dramatic
Structure and Message." Interpretation 9 (1955): 441; Frank B. Holbrook, "Issues in the Book of Revelation," Ministry,
January 1991, 10-11:

59
Cf., Ekkehardt Mueller, “Recapitulation in Revelation 4-11,” Journal of the Adventist Theological Society
9(1998): 273-277.

26
(1) Rev 8:2-6 forms an inclusion which is immediately followed by the individual trumpets.60

(a) Seven angels with seven trumpets (2)

(b) Another angel (3-5)
(a') Seven angels with seven trumpets (6)

One might even go further and suggest a more detailed structure of this passage. Rev 8:1 does
not seem to have a place in this chiastic structure or in the inclusion. Obviously it lies outside
the boundaries of the passage.

A Seven angels with seven trumpets (2)

B Angel, altar, censer (3a)
C Incense, prayers of the saints (3b)
D Altar before the throne (3c)
C' Incense, prayers of the saints (4)
B' Angel, censer, altar (5)
A' Seven angels with seven trumpets (6)

(2) In Revelation the phrase “and I saw” oftentimes introduces a new section or at least a new
aspect of a vision.61 In the first six seals, this formula as well as related formulas, which seem
to come as a package, set off one seal from the following one and are not preceded but
followed by the content of the respective seal.

60
See, e.g., Wendland, 379.

61
See, e.g., Rev 8:13 and the discussion on introductory formulas within footnote 13.

27
 THE FOUR HORSEMEN
Package of introductory formulas Content of the
respective seal
lamb audition living vision
opening formula creature formula
a seal saying

First rider62 * * * * *
Second rider * * * - *
Third rider * * * * *63
Fourth rider * * * * *

THE LAST THREE SEALS

Package of introductory formulas Content of the
respective seal
vision lamb vision
formula opening formula
a seal

Fifth seal * * *
Sixth seal * * *
Seventh seal * *

In the seventh seal the content is presented immediately without the vision formula. This
formula is only introduced in Rev 8:2. If Rev 8:2-5 belongs to the seventh seal, the pattern
that the content of a seal follows the vision formula is obviously destroyed. Since especially
with the fifth and the sixth seal “and I saw” is used right in the beginning, it might be better

62
The very first occurrence of the vision formula in 6:1 has been omitted here since it sets off the actual
opening of the seals from the heavenly scene in Rev 5 which together with Rev 4 forms an extended introduction scene
to the seal septet.

63
Another audition formula has been added here.

28
 to understand this phrase in Rev 8:2 as introducing a new part of the Apocalypse.64
(3) Vision formulas are found throughout the entire seal series. There is no other septet in
Revelation characterized by “and I saw” statements as is the vision of the seven seals including
its introductory part. With the trumpets this formula is found only rarely. However, the
formula “and the . . . angel sounded the trumpet” is employed, which is prefigured by Rev 8:2
and 6.
(4) The personnel of the two septets is different. The seal vision is dominated by the lamb, four
living creatures, and twenty-four elders. The lamb is found ten times within the seal series, but
not at all with the trumpets. In the trumpets the seven angels are quite prominent. This is also
true, if one leaves the heavenly sphere and notices those who dwell on earth. The trumpets
seem to focus on the earth dwellers (Rev 8:13). In the case of the seals the focus seems to be
somewhat more on the people of God.65 This evidence would support recapitulation.
(5) “Thunders and voices and flashes of lightning,” depictions of a theophany, as well as
“incense” and “the prayers of the saints” are only found in the introductory scene Rev 4-5 and
again in Rev 8:2-6. The threefold enumeration of natural phenomena occurs again in Rev
11:19 in an expanded form.66 Because Rev 4-5 and 11:19 are introductory scenes, it would
be best to understand Rev 8:2-6 also as an introductory scene. In addition, all of these scenes
are temple scenes.
(6) Since Rev 8:1 is not introduced by “and I saw” or “I heard,” it seems that this verse has a
very close relation to the preceding material which points to Christ’s cecond coming (sixth
seal) and perceives God's people as already standing before his throne (Rev 7:15). Then the
climax will be reached. After the Second Coming at the end of Rev 6 and the Millennium at

64
See E. Müller, Microstructural Analysis, 200-201, 317-325, and 422-423. The possible argument that in
5:5-6--within the same vision--John hears about a lion yet sees a lamb, so the same technique must be applied to the
seventh seal–John “hears” the silence but sees the seven angels with seven trumpets and therefore the trumpets have
to be included into the seventh seal–does not seem to be valid. Lion and lamb refer to the same reality, the same person,
the silence in heaven and the blowing of the trumpets with the effects on earth obviously do not.

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See especially the fifth seal.

66
Actually, each time “thunder, voices, and flashes of lightning” are enumerated an augmentation takes place.
Three elements are found in Rev 4:5. Rev 8:5 adds “earthquake.” In Rev 11:19 a fifth element is stated, namely “great
hail” See also Rev 16:18-21.

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 the end of Rev 7 a return of humanity to earth in order to experience the effects of the seven
trumpets does not make sense, if the sequence of seals and trumpets is understood
chronologically.

BASIC LOCATIONS IN REV 4:1-8:1

AND IN REV 8:2-11:18
_____________________________________________________________

Heaven ÷ Earth ÷ Heaven

Rev 4-5 Rev 6:1-7:8 Rev 7:9-8:1

thunder, voices, 6 seals part of the 6th seal,
flashes of lightning; 7th seal: climax
incense

Heaven ÷ Earth ÷ Heaven

Rev 8:2-6 Rev 8:7-11:14 Rev 11:12, 15-18

thunder, voices, 6 trumpets part of the 6th trumpet,
flashes of lightning, 7th trumpet: climax
earthquake; incense

(7) Wendland calls 4:1/8:1 "a contrastive inclusion."67 Rev 4:1-8:1 may even form a kind of
chiastic structure with regard to the occurrence of hymns and the place of action. The large
picture, drawn in Rev 4:1-8:1, starts with God and the lamb and with praises given to them.
It ends in the same way.

A Prelude or general introduction: heavenly setting (4:1-2a)

B Introductory scene: heavenly setting, hymns (4:2a-5:14)
C The first six seals including the first expansion of the sixth seal
(Rev 6:1-7:8)
B' The second expansion of the sixth seal: heavenly setting, hymns (7:9-17)
A' The seventh seal as conclusion: heavenly setting (8:1)

67
Wendland, 378.

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(8) In Rev 7:3 the earth, the sea, and the trees are not harmed. This is quite different with the first
trumpet in Rev 8:7. A third of the earth and a third of the trees are burned up. Representatives
of the idea of progression point to this fact. However, in Rev 9:4 when the fifth trumpet is
blown, the earth and the trees are still protected.68 Consequently, Rev 8:7 cannot be used as
an argument against recapitulation.
(9) Under the sixth seal the stars fell to the earth. The idea of stars is found again with the
trumpets. They are still in their place up to the fourth trumpet when they are struck.69
(10) The phrase “I heard their number” is found only in Rev 7:4 and in Rev 9:16. In the first case,
the phrase belongs to the expansion of the sixth seal. In the other case, it is part of the sixth
trumpet. Looking at their respective context one detects the same ideas, namley holding back
and releasing, four angels, and a crowd which is numbered. In Rev 7 the people of God is
depicted, in Rev 9 their demonic counterpart. Therefore it seems that the sixth trumpet is the
exact historic counterpart to the expansion of the sixth seal in Rev 7a.70

b. Additional Arguments in Favor of Recapitulation

(1) The seal septet seems to start with the time of John. The twofold introductory scene in Rev
4-5 obviously points to Jesus’ enthronement in heaven which took place in 31 A.D. As already
briefly mentioned above, this septet reaches even beyond Christ’s second coming. Thus, it
covers the entire Christian time span. The vision following the seven trumpets has been
referred to as the vision on the satanic trinity. It starts with a woman giving birth to a male
child. The reference is undoubtedly to the birth of the Messiah. The vision mentions the three
and a half times of Dan 7 and 12 and again covers the Christian period including the medieval
conflict as well as the end time persecution and Christ’s second coming. There is no question;
the Apocalypse knows recapitulation, and it is more than probable that this is also true for the

68
See, e.g., Jon Paulien, "Seals and Trumpets: Some Current Discussions," in Symposium on Revelation--Book
I: Introductory and Exegetical Studies, ed. F. B. Holbrook, Daniel and Revelation Committee, vol. 6 (Silver Spring,
MD: Biblical Research Institute, 1992), 196.

69
See, e.g., Krodel, 190.

70
See, e.g., “Paulien, Seals and Trumpets,”196-197.

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 trumpets.
(2) Within the trumpet series several chronological statements are found. The prophetic time
elements of chapter 11–the 42 months and the1260 days–which are part of the expansion of
the sixth trumpet point to a long historic development and especially focus on the end of this
time span, namely around 1798 A.D. Since the trumpets evidently come in a chronological
order, the first trumpets obviously precede this time and therefore seem to be more or less
parallel to the seals. In any case, the trumpets contain the 1260 prophetic days.
(3) The seven seals imitate Matt 24 and its parallels. The difference is that the seals seem to
concentrate solely on the spiritual dimension. If Matt 24 with its climax of Christ’s second
coming is found in Rev 6:1 to 8:1, there is no room left for partial judgments afterwards.
(4) A strong relation between the Book of Revelation and the Book of Daniel must be recognized.
Both, the seal vision and the trumpet vision allude to certain passages of Daniel. Both books
belong to the same type of literature, namely apocalyptic prophecy. These are the only
predominant apocalyptic books in the whole Bible. Thus, there might be a certain similarity
or correspondence between them. The Book of Daniel undeniable contains recapitulation.
Since the Book of Revelation depends on the Book of Daniel, we might also expect
recapitulation in the case of the Apocalypse.

c. Result
Recapitulation in the case of the seals and trumpets seems to take place. This is decisive for
the interpretation of the Apocalypse. Suggesting that Rev 8:1 is the content of the seventh seal,
however, does not mean that Rev 8:2-5(6) is totally disconnected from the preceding material. To a
certain degree the passage seems to look back at the previous chapters and at the same time look
forward to the next main part, serving as a kind of joint in the larger structure of Revelation (cf. Rev
3:21; 11:18). This literary connection, however, does not necessarily point to a chronological
sequence of seals and trumpets.

VIII. Symbolic or Literal?

The question has to be raised if the Book of Revelation must be understood predominantly

32
literally or predominantly symbolically. The reformers have emphasized the literal meaning of the
biblical text and have rejected the allegorical approach as well as the fourfold interpretation of the
Catholic Church consisting of the literal, tropological (ethical), allegorical, and anagogical (heavenly)
sense.71 This was a great achievement because it freed the Bible from an interpretation that was
foreign to it and was superimposed on it. We follow the Reformer by stressing the literal meaning of
Scripture. All texts have to be taken literally unless the context or text indicates that a nonliteral
meaning is implied. As long as a text makes sense and nothing points into another direction, such as
parables, metaphors, symbols, we take texts literally. But what about Revelation?
Whereas in the other NT books the literal sense is to be chosen and exceptions occur only here
and there, the process seems to be reversed with the Book of Revelation. Revelation has to be
understood primarily in a symbolic way and only in certain cases must the literal meaning be preferred.
A hint to this principle may be found in Rev 1:1 where the Greek text may indicate that Jesus
“symbolized” the Book of Revelation to John.72 Normally, we are looking for an indicator in the text
for a switch from symbolic to literal language.
In the seal vision we can find such an example. The first four seals portray four apocalyptic
horsemen riding on horses of different colors. These horsemen have to be understood symbolically.
This is also true for the fifth seal which describes the souls under the altar. With the sixth seal,
however, we read:
“Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun
turned as black as dark sackcloth and the whole moon became like blood. The stars in the sky
fell to the earth like unripe figs shaken loose from the tree in a strong wind. Then the sky was
divided like a torn scroll curling up, and every mountain and island was moved from its place.”
The sun, moon, and stars are obviously real heavenly bodies. The term “as/like” is crucial. This term
is used here to compare a non-symbolic entity with a symbolic entity. When the sun turns black as
sackcloth and the falling of the stars is compared to the shaking of a fig tree, it is evident that the
heavenly bodies are to be understood literally and that the passage is a parallel of Matt 24:29.

71
Cf. Gerhard F. Hasel, Biblical Interpretation Today, 2-3.

72
A discussion of the symbols in Revelation is found in Strand, Interpreting the Book of Revelation, 25-31.
He also mentions reasons for the use of symbolism. One of them is protecting the community of faith.

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IX. The Year-Day Principle
The year-day principle for the interpretation of certain prophetic texts is clearly found in
Scripture. Although texts such as Num 14:34 and Eze 4:6 present cases were days were related to
years, Adventists are not relying solely on these texts. Rather some of the chapters that contain
important time prophecies include within themselves a key for understanding prophetic days as years.
This is true for Dan 8 where the time element begins with the Medo-Persian empire and extends to
the time of the end. A literal interpretation of the 2300 evenings and mornings does not lead
anywhere.
In an article on the year-day principle Gerhard Pfandl has listed a number of reasons in favor
of the year-day principle. Here are some:
1) Since the visions in Daniel 7 and 8 are largely symbolic . . . , the time periods (7:25; 8:14)
should also be seen as symbolic. 2) The fact that the visions deal with the rise and fall of
known empires in a history, which extended over hundreds of years, indicates that the
prophetic time periods must also cover long time periods. 3) The peculiar way in which the
time periods are expressed indicates that they should not be taken literally. . . . 4) . . . Three
and a half literal years for the struggle between the little horn and the Most High [in Dan 7]
are out of proportion to the comprehensive scope of salvation history portrayed in this vision.
. . . 10) In Dan 9:24-27 the 70-week time prophecy met its fulfillment at the exact time, if we
use the year-day principle to interpret it. Many interpreters, who in other apocalyptic texts do
not use the year-day principle, recognize that the 70 weeks are in fact "weeks of years"
reaching from the Persian period to the time of Christ. Thus the pragmatic test in Daniel 9
confirms the validity of the year-day principle.73

X. The Universal Scenario

Although apocalyptic prophecy mentions various powers during world history, its end time
outlook is universal and not local. References to local geographic places have to be understood as
types that find their fulfillment in the larger antitype.
Judah’s exodus from the Neo-Babylonian Empire becomes a model for the exodus from
universal end time Babylon which demands universal worship. Cyrus with his army who dried up the
Euphrates river and liberated Judah becomes a model for the intervention of Jesus with his army (Rev
16:12-16; cf. Rev 19b). Israel’s enemies Gog and Magog of Eze 38 and 39 become all the people that
are opposed to God and wage war against the New Jerusalem (Rev 20:8-9). Armageddon is not

73
Gerhard Pfandl, “The Year-Day Principle,” Reflections–A BRI Newsletter, Number 18, April 2007, 2.

34
restricted to the valley of Megiddo in the Middle East (Rev 16:16) but is fulfilled when in Rev 19 the
Rider on the white horse liberates his people and brings to an end the major evil powers apart from
Satan who will be judged in Rev 20. Rev 15-22 is clearly depicting end time events culminating in a
new heaven, a new earth, and a new Jerusalem in which God and the Lamb are present. They are the
temple and illumine the city and its inhabitants. Revelation’s end time scenario is universal and not
local.

Conclusion
We have looked at the principles for interpreting Revelation. We found that many principles
are the same that we use in interpreting other biblical literature. However, there are also some steps
that are peculiar or at least of special importance for the Apocalypse. We recognize our responsibility
to avoid hasty interpretations. We recognize our dependence on God’s guidance, because even the
best tools cannot secure the right results. We commit ourselves to a diligently study of this great book,
which is part of God’s Holy Word. We want to consult with each other in order to avoid pursuing our
own hobby horses and misrepresenting God’s message. On the other hand, we rejoice that God
entrusted his word and his special message for this time to us. We want to share it, proclaim it, and
live it to his glory.
“As we near the close of this world's history, the prophecies relating to the last days especially
demand our study. The last book of the New Testament scriptures is full of truth that we need
to understand. Satan has blinded the minds of many, so that they have been glad of any excuse
for not making the Revelation their study. But Christ through His servant John has here
declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that
hear the words of this prophecy, and keep those things which are written therein.’ Rev. 1:3.”74

© Copyright January 2015

All Rights Reserved
Adapted by Joel Iparraguirre

74
Ellen G. White, Christ’s Object Lessons (Washington: Review and Herald Publishing Association, 1941),
133.

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