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Revelation 10 is the tenth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle , [ 1 ] [ 2 ] but the precise identity of the author remains a point of academic debate. [ 3 ]
Andreas of Caesarea Commentary on Revelation 83 National Library, 4750, fol. 303-385 Madrid: Spain INTF: 2052 16th Andreas of Caesarea Commentary on Revelation† 1:1-4:11; 5:6-7:5 32 Laurentian Library, Plut.07.29, fol. 193-224 Florence: Italy BML [26] 2053: 13th Oecumenius Commentary on Revelation 138 University Library, 99 Messina: Italy ...
Revelation 17:12–13) She is described as the "Mother of Harlots" and is drunk with the blood of the saints indicating her intense involvement in persecution. She comes to power and rules the kings and peoples of the earth. Eventually, the 10 kings ruling the kingdoms that give their power to the Beast grow tired of her influence and overthrow ...
Revelation 19 is the nineteenth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle, [1] [2] but the precise identity of the author remains a point of academic debate. [3] In this chapter, heaven exults over the fall of Babylon the ...
Athanasius (AD 367) in his Letter 39, [37] Augustine of Hippo (c. AD 397) in his book On Christian Doctrine (Book II, Chapter 8), [38] Tyrannius Rufinus (c. AD 400) in his Commentary on the Apostles' Creed, [39] Pope Innocent I (AD 405) in a letter to the bishop of Toulouse [40] and John of Damascus (about AD 730) in his work An Exposition of ...
The classical historicist view of the vision of the angel with the little book, in Revelation 10, represents the Protestant Reformation and the printing of Bibles in the common languages. The Adventists take a unique view applying it to the Millerite movement; the "bitterness" of the book (Rev 10:10) represents the Great Disappointment.
The day-year principle was partially employed by Jews [7] as seen in Daniel 9:24–27, Ezekiel 4:4-7 [8] and in the early church. [9] It was first used in Christian exposition in 380 AD by Ticonius, who interpreted the three and a half days of Revelation 11:9 as three and a half years, writing 'three days and a half; that is, three years and six months' ('dies tres et dimidium; id est annos ...
— Revelation 6:1–2 New American Standard Bible [10] The above passage is a common English translation of the rider of the White Horse (sometimes referred to as the White Rider ). He is thought to carry a bow (Greek τόξον, tóxon ) and wear a victor's crown (Greek στέφανος, stéphanos ).