Apocalypse (Greek ἀποκάλυψις – revelation, disclosure):

1) the title of the Book composed by the evangelist John the Theologian, testifying, to a significant extent in symbolic form, to the ultimate destinies of our world, concluding the canonical Books of the New Testament;
2) a conventional designation for the events of the last times described in this Book.

 

 

What does the book “Apocalypse” report about?

The book of the Apocalypse describes events preceding the Second Coming of our Lord Jesus Christ to earth, which, according to previously recorded prophecies of the Bible, will be accompanied by numerous cataclysms and calamities (therefore the word “apocalypse” is often used as a term denoting a planetary-scale catastrophe). The book also describes the Second Coming of Jesus Christ and the events following it.

Why does the book of the Apocalypse occupy the last place in the New Testament?

The last place of the book of the Apocalypse in the New Testament corpus is largely due to the genre specificity and eschatological theme of the book.

Why is the book of the Apocalypse also called the Revelation of John the Theologian?

In the manuscript tradition, there are many variants of its title. In the earliest manuscripts, there is a brief heading – Revelation of John. The word “Revelation” is the equivalent of the Greek word ἀποκάλυψις. This word appears in the first verse of the book of St. John the Theologian: “The Revelation (ἀποκάλυψις) of Jesus Christ, which God gave Him to show His servants what must soon take place” (Rev. 1:1). Since the content of the Revelation and the circumstances of its reception were described by the evangelist John the Theologian, this Book is called the Revelation of John the Theologian.

To whom was (is) the Revelation intended?

In a broad sense, the Book “Apocalypse” is addressed to the entire Church, although the nearest addressees are considered to be the 7 Asia Minor Churches mentioned in the first chapters of this Book.

When was the book of the Apocalypse recorded?

It is traditionally believed that the book was written at the end of the 1st – no later than the beginning of the 2nd century. It was already known to the hieromartyr Papias of Hierapolis (died, according to some estimates, in 130–140). The earliest direct testimony relating to the dating of the book of the Apocalypse is contained in the hieromartyr Irenaeus of Lyons (130–202), who speaks of the apostle John receiving the revelation at the end of the reign of Emperor Domitian (81–96).

Where was the book of the Apocalypse recorded?

The Apostle John the Theologian recorded the Apocalypse on the island of Patmos, where, according to tradition, he was exiled into imprisonment during the reign of Emperor Domitian (and from where he was released under Emperor Nerva).

In what language was the book of the Apocalypse recorded?

The original language is Greek. Hypotheses about the existence of an Aramaic or ancient Hebrew original of the book of the Apocalypse have not received recognition.

What can be said about the author of the book of the Apocalypse?

The book of the Apocalypse is God-inspired. Consequently, it was written in the co-working of God and man. Based on the testimony recorded in the book itself, we understand that it reflects: “The Revelation of Jesus Christ, which God gave Him to show His servants what must soon take place. And He sent and signified it by His angel to His servant John” (Rev. 1:1).

What is the structure of the content of the book of the Apocalypse?

There are different variants of schematization of the structure of the Apocalypse. One of the most common is as follows:

1) introduction: Rev. 1:1-8;

2) vision of one like the Son of Man and messages to the seven Churches: Rev. 1:9 – 3:22 (“I was in the Spirit on the Lord’s Day” in Rev. 1:10);

3) visions built on the principle of seven (7 seals, trumpets, and bowls): Rev. 4:1 – 16:21 (“and immediately I was in the Spirit” in Rev. 4:2). The section has its own division: Introduction. Heavenly liturgy with the handing of the sealed book to the Lamb: Rev. 4:1 – 5:14; Seven seals: Rev. 6:1 – 8:1; Seven trumpets: Rev. 8:2 – 11:19; War of the forces of evil with the people of God: Rev. 12:1 – 14:20; Seven bowls: Rev. 15:1 – 16:21.

4) Babylon – the great harlot: Rev. 17:1 – 19:10 (“and he carried me away in the Spirit into the wilderness” in Rev. 17:3; “these are the true sayings of God… Worship God” in Rev. 19:9-10);

5) transition from the descriptions of the vision of Babylon to the descriptions of the vision of the New Jerusalem: Rev. 19:11 – 21:8;

6) New Jerusalem – the Bride of the Lamb: Rev. 21:9 – 22:9 (“and he carried me away in the Spirit to a great and high mountain” in Rev. 21:10; “these words are faithful and true… Worship God” in Rev. 22:6-9);

7) conclusion: Rev. 22:10-21.

Does the chronological sequence of visions recorded by the Apostle John mean the chronological sequence of the events they reveal?

The text of the book itself does not give an unambiguous answer to this question, so it is not surprising that in interpretations of the book of the Apocalypse at different times, different approaches to solving this problem have been proposed.

In what genre is the book of the Apocalypse written?

In terms of genre, the book of the Apocalypse represents a complex compositional form. In particular, it combines elements of prophetic, epistolary, and dramatic genres. Another genre feature of the book can be considered the presence of liturgical motifs (for example, the book presents scenes of worship of God and the Lamb).

Is the book of the Apocalypse canonical?

The question of the canonicity of the Book of the Apocalypse remained open for a long time. For example, Saints Cyril of Jerusalem and Gregory the Theologian do not mention it in the lists of sacred books. The Apocalypse is also absent from the list of canonical Books of the Bible (see Biblical Canon) presented in Canon 60 of the Council of Laodicea (c. 363). However, Saint Athanasius of Alexandria in his 39th Festal Letter (367) designates the Revelation among the canonical Books. As a canonical Book, the Revelation is unconditionally accepted by Didymus the Blind and St. Cyril of Alexandria. A firm place in the canon of New Testament Books is given to the Revelation in Canon 33 of the Council of Carthage of 419, which ratified the decisions of earlier African Councils.

Does the number “666,” mentioned in the book of the Apocalypse, appear in other biblical books?

The mysterious number “Six hundred sixty-six” appears three times in the Old Testament: “The sons of Adonikam, six hundred sixty-six” (1 Ezra 2:13); “Now the weight of gold that came to Solomon in one year was six hundred and sixty-six talents of gold” (1 Kings 10:14); “The weight of gold that came to Solomon in one year was six hundred and sixty-six talents of gold” (2 Chronicles 9:13).

Is the book of the Apocalypse read during divine services?

According to the Jerusalem Typikon, as Great Reading throughout the year, the entire text of the New Testament without the Gospels is read, i.e., the Acts of the Holy Apostles, the Epistles, and the Apocalypse. The Apocalypse is read after the Epistles – probably it is assumed that it will be read during Great Lent. In addition, the Apocalypse is specifically indicated as Great Reading on the day of remembrance of the Apostle John the Theologian on May 8 (Typikon). Thus, Great Reading is the only moment in the divine service where the Apocalypse may be read (See: Typikon, chapter 2, chapter 48, chapter 50).

What are called the little Apocalypses?

Along with the New Testament Book of the Revelation of John the Theologian, which concludes the Sacred Canon and is called the Apocalypse in the strict sense, there are also so-called little Apocalypses – special fragments of Scripture narrating about the events of the last times.

From the Books of the Old Testament, such fragments include, in particular:

• Verses of chapters 24-27 of the Book of the Prophet Isaiah. Part of these verses represent a vivid figurative description of future wars and catastrophes, for example: “The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly” (Isaiah 24:19). Others speak of the transformation of the world, of the swallowing up of death: “He will swallow up death in victory…” (Isaiah 25:8).
• Chapters 38 and 39 of the Book of the Prophet Ezekiel. These chapters contain a formidable prediction of a grandiose invasion of the army of Gog upon Palestine and its defeat. Thus, the Lord will manifest His omnipotence, punish the ungodly, and instruct the apostates: “and they shall know that I am the Lord!” (Ezekiel 38:23).
• Chapter 7 of the Book of the Prophet Daniel. Here it tells about the last times of the existence of the world, in particular the Roman kingdom, about the enthronement of the Antichrist, about his war with the saints, about the Second Glorious Coming of the Son of God and the Last Judgment.
• Several fragments of the 3rd Book of Ezra. One of the most intense is the fragment narrating about a large-scale battle involving “offspring” of Arabian dragons, “filled with fury” clouds. The result of the battle will be the death of a huge number of people: “and there shall be blood from the sword even to the belly” (3 Ezra 15:28-36).

Quotes about the apocalypse

“In general, the Apocalypse is a joyful book. For the first Christians, it was a book of hope. And only in today’s gossip has it somehow become a synonym for horrors. The Revelation ends with a bright call: Even so, come, Lord Jesus! (Rev. 22:20)”.
Deacon Andrew

“Attempts to see in the book of the Apocalypse prophecies about human history cannot be called completely untenable, only one must approach the interpretation of prophecies very cautiously, taking into account that every biblical parable can have many levels of meaning. It is quite permissible that some prophecies of the Apocalypse refer to specific historical events, and one prophecy can refer to several events at once. But it is very dangerous to try to interpret the prophecies of the Apocalypse literally and unambiguously, because in this book behind quite concrete things hides complex symbolism”.
Metropolitan Hilarion (Alfeyev)