![]() ![]() ![]() Even through the other tenses and moods, the Apocalypse expresses its own concepts linked with its theological plan. This verbal function shows a Semitic influence on the Revelation and it offers an opportunity to describe the idea of “already and not yet”, typical of some eschatological realities. John the seer, in fact, makes semantic changes to the Greek language, especially in using the present and aorist tenses in a proleptic and futuristic sense. The present paper has the purpose of emphasizing the use of verbal tenses and moods in the poetic texts of the Apocalypse in order to demonstrate that the author uses grammar to communicate his theology and his world-view. His role in the narrative of the war in heaven in Rev 12:7-12 is both military and judicial.ĭifferent articles have been written about hymns in the Revelation, focusing on their cultural background or their specific function within the narrative of the entire book. He is the same as the Male Child-Messiah and the Lamb in context. Utilizing the historical-grammatical method of exegesis, this study demonstrates that Michael in Rev 12:7-12 is a divine Being. The name, Michael, in the light of the Hebrew OT and ANE cognate languages is best understood as a rhetoric interrogative sentence, "Who is like God?" This expresses the incomparability of God. Similarly, the background study on the Michael Figure reveals that in the book of Daniel, Michael exhibits the qualities of a divine Being. The background study on the drakon-combat motif reveals that the drakon in Rev 12 mirrors the OT drakon more than the ANE drakon in their combat myths. This work is a contribution to the on-going scholarly discussion, especially from the exegetical perspective. The Michael Figure in Rev 12 continues to intrigue biblical scholars, with special reference to his identity and role in the narrative of the war in heaven. ![]() I argue that the Book of Revelation continues to appeal precisely because it offers a framework for believing that the victim will become the victor in the eschaton. After considering the historical context of Revelation, this paper will examine the ways the apocalyptic imagination of Revelation continues to be invoked and (mis)used in contemporary Christianized political discourse. Neither the noun nor verb for hope appear in Revelation, yet its eschatological vision of vindication, victory, and shared rule in New Jerusalem for those who are oppressed has inspired many Christians to hope for a new world order with significant implications for the present. This paper explores the ways the Christian Book of Revelation builds on this tradition to envisage hope in the face of systemic evil, political oppression, and injustice. As resistance literature, apocalypses cathartically utilize vivid descriptions of violence and poetic symbols of hope to encourage those who identify as victims to maintain their resistance to political pressure or injustice. A product of marginalized communities, such literature is highly political, articulating the worldview of the politically oppressed and those who considered their religious freedoms to be under threat. Jewish apocalyptic literature emerged as a form of resistance literature during the intertestamental period. ![]()
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