Thesis (M.A.)--Lancaster Bible College, 2005. / Abstract. Includes bibliographical references (leaves 57-59).

Thesis (M.A.)--Capital Bible Seminary, 1987. / Bibliography: leaves 124-131.

'And I saw the city, the holy one, the New Jerusalem, coming down out of heaven from God, prepared as a bride, made beautiful for her husband. And I heard a great voice from the throne saying: "See, the home of God is among human beings, he will live with them and they will be his people and he himself, God, will be with them and be their God'. (Rev 21:2-3). Throughout history, the vision of a new city, the heavenly Jerusalem coming down from heaven has inspired human beings to dream about community, society, the world. It has been an incentive to turn unsatisfied longing into utopian idea and ultimately action. The fact that the language of the Apocalypse can inspire human imagination in a highly effective manner certainly contributed to the book's controversial role in the history of New Testament interpretation. The bizarre, often- paradoxical language seems to veil rather than reveal its message. Interestingly, the book never ceased to be an inspiration for artists. It is the thesis of this study that the text embedded world of the Apocalypse can impel the reader or audience into a new understanding of world and cosmos in a manner similar to visual arts. In contrast to conceptual language, art does not confine interpretation but opens space for imagination. Using artistic expression as paradigm therefore offers considerable insights regarding the striking language in the Apocalypse. In this context, a central image, the city as it appears most prevalent in Rev 1:19-3:22; 17:1-18:24 and 21:1- 22:5 is analysed as metaphorical material, which carries the power to incite the reader/audience to create mental images. To imagine provides a vital step in a dynamic interpretive process of understanding in which significant aspects of the metaphor of the city become textual visuality.

Our mandate in this thesis is in essence to tackle and complete two inter-linked, tripartite tasks. Firstly, the sources and traditions of the inaugural throne-vision of the Apocalypse (Rev. 4-5) will be considered; its contents and omissions will be closely examined; and its progressive context will be traced throughout the book with special attention being given to its relationship with the final eschatological vision (Rev. 21-22). Secondly, in parallel and in conjunction with these first three objectives, there is a further threefold consideration which stems from this primary analysis. This secondary concern will deal with the doctrine of God, the Christology of the Lamb, and the eschatological hope of the Christian. These tasks will serve to firmly anchor Revelation in its Jewish traditional background, and John's methods employed in handling these sources will be described. The comparison of the inaugural and the final throne-room visions will be made, and also their resemblance with and difference from other throne-room scenes will be highlighted. Finally John's theological messages, that develop from this, will be detailed.

The major peculiarities of the language of the Apocalypse related to the usage of the Verb and of the Clause are here explained as due to the influence of the Hebrew and Aramaic languages, not to the author's lack of familiarity with Greek. The approach has been to isolate in each case the usage which is not compatible with Hellenistic Greek syntax, and then to extract from the Septuagint identical constructions. The next step was to determine the type of Hebrew/ Aramaic construction responsible for the anomaly in the Septuagint, and then to apply the same explanation to the identical construction in the Apocalypse. While this method has proven to be fundamentally sound and reliable, it is a strange fact that previous treatments of the Semitic element in the language of the Apocalypse have failed to apply it consistently. Another basic presupposition of this thesis is that the research should not be restricted to a single-Greek manuscript or printed text of the Apocalypse. Instead, an eclectic approach is made, which respects any manuscript evidence supporting the more semitised construction. The study included every significant facet of verbal usage from that of lexicography, Voice, Mood, Tenses of the Finite Verb, case additions to the verb, and the Infinitive and Participle. Included in the section on Clauses were Noun - and Verbal - Clauses, plus the Subordinate Clauses such as Relative, Circumstantial, Conditional, Temporal, Final, and Consecutive. Specific types of Semitic influence were seen to be present in each section listed. In at least some cases the Semitic influence was of such a direct nature that it could be explained only as due to direct translation from a Semitic source. While the evidence points predominantly to Hebrew sources underlying the Apc., the case for Aramaic influence at some points cannot be ruled out without doing an injustice to the facts. The results of this study, based as they are on directly observable Semitic influence on the Greek of the LXX, can be applied to any Jewish translation Greek text, to serve as a syntactical survey of that language. The study also demonstrated that the eclectic approach to the text of the Apocalypse is the only sound one, because no single manuscript or family of manuscripts has preserved a majority of the semitised (and therefore more nearly original) readings.

The Book of Revelation is the climax of all themes that are in the entire Scriptures. It is the fulfillment and zenith of all prophecies. The Apocalypse of John is perceived, especially among the African Christians, as a veiled text, irrelevant for our times, riddled with obscure, indecipherable symbols, mysterious visions and prophetic language. The Book of Revelation is often used sparingly and selectively to enrich worship and sermon material. The primary purpose of this work is to stimulate fresh interest among those traditional Africans who view the Book of Revelation as a thick bush and a terrain for New Testament scholars and their students. This research also intends inviting Africans to view the songs found in the Book of Revelation as the vehicle to reveal the Kingship of God as a theological motif in the same hymns or songs. This study will follow a pyramid format – wherein the general concept of the “Kingship of God” will be traced within the entire Scriptures (both Old and New Testaments), and then zoom in on the “Kingship of God” in the Book of Revelation, with special emphasis on the hymns found in the Book of Revelation. The Kingship of God will emerge as a thread that spirals throughout the entire Scriptures, and specifically as an organizing principle, and the theology of the Book of Revelation as depicted in the hymns of the same book. This work has critically evaluated the primary and popular approaches to interpreting the Book of Revelation, and opted for the historical approach because of its sensitivity to the immediate audience, and for being germane to different and difficult situations affecting Christians, but similar to those of the primary, intended audience. The historical approach rests on and depends on its tool – the “year-day principle” for the purpose of locating the prophetic time frames within the Christian history. The Old Testament writings do not use the phrase “Kingship of God,” or “Kingdom of God,” or “Kingdom of heaven.” While all those phrases carry the same meaning, they are not used nor appear in the Old Testament text, but the concept of the “Kingship of God” permeates the entire Old Testament writings. In the Book of Genesis, God creates a dominion or a kingdom, and then populates it with His created creatures. The Book of Genesis reveals that God shared His dominion with humankind or first couple – Adam and Eve. The great controversy between the forces of evil and good, hinged on the concept of “kingship.” The fundamental question was: “Who, between God and Satan, should receive homage, and rule the entire universe?” The aim of Satan’s rebellion against God was to usurp God’s Kingship, and dethrone Him – and then occupy a seat higher than to God’s throne. Isaiah, referring to Satan, prophetically wrote, “How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low! You said in your heart, ‘I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the mount of assembly in the far north; I will ascend above the heights of the clouds, I will make myself like the Most High.’ But you are brought down to Sheol, to the depths of the Pit,” (Isa. 14: 12-15). God demonstrated His Kingship within the first five Books of the Old Testament in that He miraculously liberated His chosen nation (the Israelites) from the kingdom of Pharaoh, and then settled them in Canaan under His theocracy. The Coronation Psalms allude to the Kingship of God and that of Jesus Christ. The Book of Daniel discusses the Kingship of God within the framework of Babylonian captivity wherein God’s subjects were subjected to or under the kingship of Nebuchadnezzar. The Kingship of God surfaced and demonstrated in the Book of Daniel in that God revealed the future-demise of the earthly kingships and kingdoms, and ultimately climaxing in the establishment of the universal, eternal “Kingdom of God.” In the Apocalypse of Daniel God proved that He is still seated on His throne when He appointed and deposed the earthly kings and rulers and their regimes. The concept of the “Kingship of God” permeated the Old Testament historical and prophetic writings. The “Kingdom of God” or “Kingdom of heaven” was the content, ethos, and power of the proclamation and mission of the Jesus Christ, together with His New Testament Church. The New Testament text referred to the “Kingdom of God” or “Kingship of God” as an event that has already and is invisibly operating in the world, in that the miracles freed the captives from the kingdom of Satan. The ethics of the “Kingdom of God” regulated, and is still regulating the lives of the saints. The “Kingdom of God” or “Kingship of God” is also understood as an eschatological reality wherein the inhabitants of earth will finally acknowledge the “Kingship of God,” un-controverted and un-contested at Parousia. The “Kingship of God” is expressed through the preaching of the New Testament, Primitive Church with the sole aim of bringing everyone under the “Kingdom of God.” Although the New Testament Church shifted its emphasis from the “Kingdom of God” to Jesus Christ’s event at the Cross as an interpretation of the mission and message of the Old Testament ceremonial systems, and also perceived Jesus Christ as the very agent of our salvation because of His death and resurrection, but the concept of the “Kingdom of God” permeated their preaching and regulated their daily lives. The ethics of the “Kingdom of God” formed the basis and ethos of the Epistles of Paul, Peter, John and Jude – and it was connected to and was informed by the expectation of the Parousia. The “Kingship of God” in the Book of Revelation is established through the instrumentality of the life, death, resurrection, and Parousia of Jesus Christ. The witness of the saints through their word and life, the guidance and invitation of the Holy Spirit, serve as another indirect means of establishing God’s Kingship on earth. The teachings of the “two witnesses” – defined and interpreted as the Old and New Testaments, constitute a text that contributed to, defined, explained and pointed to the means and modes of establishing God’s Kingship. The hymns of Rev. 4 elevate the “Kingship of God” in that they point to the truth that God should receive homage because He is Holy – we worship Him for Who He is. He is the King who not only rule, but also created His own domain or dominion from nothing. The history of this world unfolds theothronicly. The existence of God, as a Creator, challenges the theories of atheism, pantheism, deism, and humanism - theories that explain the issues of origin outside and independent of God. He (God) spoke, and creation came into existence. The 24 elders represent the terrestrial redeemed, resurrected saints of Matt. 27: 51-53. It is unlikely that those resurrected saints of Matt. 27: 51-53 went back to their tombs, but ascended with Him to heaven to constitute the first fruits of salvation. The possible explanation and background of the 24 elders is Matt. 27: 51-53. The 4 living creatures play a role of an imbongi (in Xhosa and Zulu languages) or seroki (in Sesotho). The izimbongi or diroki (or 4 living creatures) set a pace for worship in the Book of Revelation. God on His throne is the context and centre of worship in the Book of Revelation. The songs Rev. 5 not only ease the tension in the throne room, but also concentrate their limelight on Jesus Christ as an agent of our salvation, Who established God’s Kingship through His Blood. Jesus Christ becomes worthy of receiving worship because of His death; this becomes the very reason for the newness of the song. He shares in the Godhead and receives worship not only because of His death, but also because of His pre-existence and His life that is un-derived and un-borrowed. The songs of Rev. 7 and 14 reveal the Kingship of God in that He rewards His saints through meting judgment on their oppressors. The concepts of the Old Testament “first fruits” and “tithes” are instrumental in unlocking the identity of the 144, 000, together with their relationship with “a great multitude.” The liberative plagues in Exodus and also in Revelation point to the Kingship of God in establishing both His heavenly and earthly Kingdoms for His followers. Judgment and salvation are twin sisters. Whenever God judges His enemies, He also saves His faithful followers. The songs of Rev. 11 and 12 demonstrate God’s Kingship in that God reigns forever in Rev. 11, and that His Kingship has been acknowledged and accepted in heaven, Rev. 12, but remains invisible and contested on earth. The establishment and restoration of God’s Kingship in heaven guaranteed the establishment of God’s Kingship on earth at Parousia. The songs of Rev. 15, 16, 18, and 19 point to the Kingship of God in that God righteously and fairly judges His and saints’ enemies. The judgment of God’s enemies paves way for the salvation of God’s children. The themes of judgment and creation interact and interlink in the Book of Revelation. In His patience, God warns His children to make a decisive stance against His enemies before He executes judgment. The songs of Rev. 19 acquit God in the way He handled and dealt with Satan’s rebellion. The 24 elders, the 4 living creatures, the heavenly hosts, the figurative souls under the altar, and the entire creation all sing Hallelujah and declare “Amen” to God’s judgment on His enemies. They finally understand that God is love and just even in His dealings with His enemies. The Marriage Supper of the Lamb has a parallel within many African traditions relating to marriage. Jesus Christ, the Bridegroom paid His dowry or lobolo (in Xhosa and Zulu languages), bohadi (in Sesotho, Setswana and Sepedi). The white flag flies higher as an announcement and invitation to everyone to attend the marriage feast. The Terrestrial family flies its white flag through their witness of the word and their lives as a way of inviting others to accept the Lamb on His altar before they could welcome Him as their King on the throne. The Celestial family has started singing songs of victory while the Terrestrial family anticipates the Marriage Supper of the Lamb. The death and Blood of Jesus Christ on the Cross brought together the Celestial and Terrestrial families. Jesus Christ hanged between heaven and earth – meeting the requirements of the broken law and saving and reconciling humankind back to God. The nature of singing and songs of Revelation not only provide context, content and meaning for the African liturgy, but they also serve as a carrier of a rich theology of God’s Kingship. The Marriage Supper of the Lord, premised on the Hebrew traditions of contracting marriage, provides a home for Africans in the Book of Revelation. Therefore, the text of Revelation is relevant today as it was then. In deed, the entire universe will join and sing and say, “… Hallelujah! For the Lord our God the Almighty reigns.” (Rev. 19: 6b). / Prof. Jan Du Rand

The Bible teaches that God is the Creator of this world and all that is in it. It teaches us further that God’s creation was perfect. Lucifer, or Satan, corrupted perfection and ultimate goodness in creation by wanting to become like God. This resulted in the introduction of evil in God’s creation. Satan enticed Eve with a similar proposition in Genesis 3. Eve introduced the idea to her husband and they both agreed to the satanic lie: to become their own god – resulting in disobedience and every kind of evil that is found in the world up to the present. Evil is a real problem in this world. At the root of every kind of suffering, lies evil. Evil abounds, for man has rejected his nature as a created, limited, finite being, and tries to be what he could never be – divine. This was man’s original sin: he wanted to be god. Man often repeats this sin to this day. The Apocalypse presents to the reader God’s plan of salvation to redeem humanity back to its state of ‘goodness.’ Further, the Apocalypse teaches that God is Sovereign and that He is in control of His design. The book presents hope in the midst of suffering for the believer. At the same time, another message of judgement upon the evil inhabitants of the earth, the cosmos and evil is presented. God is holy and all that He stands for is good. Evil contradicts God’s nature and has to be destroyed for good to triumph. It is for this reason that we need to survey Rev. 17:1-19:10, for here we will witness the self-destruction of evil which is God’s design. We will also witness the triumph of good as evil is destroyed. The Apocalypse of John presents to the reader God’s design of allowing evil to run its course. Much emphasis is placed upon the Christ-event of Jesus’ sacrificial atonement as the “Lamb of God.” This event allows mankind a way out of following the path of wanting to be his own master and god. It shows to man his utter helplessness and hopelessness in saving himself from evil’s grip. It is only those that recognize their state of human depravity and their inability to save themselves, who find a release from evil’s grip through Christ’s atoning work alone. Only then will believers experience their true humanity – in God. Revelation 17 and 18 presents evil in two spheres. Firstly, evil is personified as a prostitute who seduces people away from God into idolatry. Idolatry is witnessed in organized religion and even unorganized religion (e.g. Marxism, atheism, science, etc.). Any argument for redemption from a problem, and an argument for salvation from these problems, ultimately leads to a belief system or religion. This will mean that all persons are religious, for they subscribe to some form of belief system which liberates them from something that they would deem oppressive - whether it includes a personal deity or not. Our argument is that every belief outside of the Christ revealed in the Scriptures, is idolatry. Idolatry finds its root in the Beast, or the Anti-Christ, symbolized by the prostitute’s prominent position on the beast (Chapter 17). She is described as “sitting” on the beast, signifying her unity with the beast and her representation of the beast on earth as his ambassador. The beast is identified as the great persecuting power that rules by brute force and is the supreme enemy of Christ and the Church. In chapter 13, the beast’s influence is discussed. To ascertain the identity of the beast, John writes, “This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666” (v.18). We are of the opinion that the Book of Revelation has to be understood from an Old Testament perspective, for it is quoted extensively and its prophetic symbolism often repeated. The only instances that the number “666” is used in the Old Testament, is found in 1 Kings 10:14 and 2 Chronicles 9:13, both describing the weight of gold that Solomon received annually. We read in 1 Kings 11 of Solomon’s downfall where he took for himself “… seven hundred wives of royal birth and three hundred concubines” (v.3). These marriages helped him to develop commercial ties with the rest of the world, which soon resulted in Solomon following after many gods. Solomon’s alliances, through commercial security, led him away from God. Now his trust was placed in worldly alliances and not on God for prosperity. Secondly, those links soon led him into idolatry. John uses Solomon’s downfall to help his readers identify the beast. This beast of chapter 13 is further described in chapter 17 as the one who leads the inhabitants of the earth into idolatry through the prostitute. In chapter 18, the beast is portrayed as the one who seduces people into commercialism, through the prostitute. The seducing of humanity into idolatry and commercialism is still the beast of modern times. This beast prevents man from acknowledging God and entering into a relationship with Him. It is this beast of Idolatry and Commercialism that Revelation reveals as the seducers of mankind, pointing them away from the living God. Revelation 17-18 outlines the final judgement and destruction of the beast’s evil system. The Apocalypse describes God’s complete eradication of the evil beast and his accomplices, ushering in a new heaven and a new earth, with a once again, perfect humanity to fellowship with Him for all eternity. Revelation 17:1 to 19:10 outlines how God goes about in ridding His creation of evil. It teaches evil’s self-destruction - which is God’s design. It further describes the lost-ness of those that indulge in evil, little realizing that they are also responsible for evil’s demise – which is God’s design. It culminates with the joy of the righteous over evil’s destruction and their permanently restored fellowship with their Creator. The outworking of God’s design regarding the demise of evil needs to be viewed in the light of the Sovereignty of God (to which the Apocalypse provides an excellent understanding). We will witness the worldly system’s influence on humanity in John’s day, which is not much different to the present, for history has a way of repeating itself. We will discuss how believers are to respond to the influences of Idolatry and Commercialism (CHAPTER 2). Secondly, an exegetical analysis of the pericope chosen will prove the ultimate triumph of God in the destruction of evil, and will also describe the eternality of the believer’s position in Christ (CHAPTER 3). Thirdly, a correct understanding of the sole worship of God is necessary for believers, therefore the theology and content of worship teachings and practices (as witnessed in the songs of Revelation) will be discussed in Chapter 4. Finally, a correct understanding of God, and His role as Creator and Sustainer of creation, will be dealt with under the broad headings of GOD, MAN, SIN, COSMOS (CHAPTER 5). / Prof. J.A. du Rand

This thesis looks into the inherent obstacles humankind faces in correctly discerning God’s consistent self-revelation through multiple mediums. It then delves into Scripture’s discernment principles to find means by which to overcome these obstacles and so counter deception. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / unrestricted

A. Purpose.To present a study of the various meanings of the words revelation and inspiration that have been used in the Church of Jesus Christ of Latter-day Saints.B. Significance.This thesis points out the difficulties involved in the understanding of the theology of The Church of Jesus Christ of Latter-day Saints when the two words are used without discretion. The thesis elucidates the various meanings of the words and presents the doctrine arising from their meaning that has been generally understood and confirmed by the leaders of the Church.C. Method of Study and Presenting Material.Three references were considered as the source material for this thesis: The Doctrine and Covenants, The Book of Mormon, and The Journal of Discourses. Every instance of the occurrence of the two words revelation and inspiration was considered. The various meanings and ways the words were used were classified, and these classifications have been discussed separately. Each group classification comprises the subject matter of a section.The two words revelation and inspiration have been used in such a way that they can have more than one meaning. Sometimes they appear to be used synonymously. But in the majority of the cases they have a difference of meaning that is significant to the Latter-day Saints.The difference between revelation (the knowledge given to the Saints as associated with the gospel and the Church) and inspiration (or knowledge received by the world at large) is primarily in the differences of assignment, office, and power of the Holy Ghost and Jesus Christ, from God the Father. The Holy Ghost is the source of revelation as is given in relation to the Church and kingdom of God when the recipients obey the principles of the gospel of Jesus Christ. The light and gift of Christ which is given to every man that is born into the world is the source of the good and of the knowledge that comes by inspiration.

The book of Revelation reflects a story of the past that speaks to the present. The Apocalypse presents a discourse that highlights a variety of Christians in Asia Minor who must decide whether they will remain faithful in their allegiance to Jesus Christ or demonstrate unfaithfulness to Christ and his kingdom by conforming to the majority culture by engaging in practices of the broader society that stand in contradiction to their faith. When faced with such a dilemma, various people, including Christians, respond in a variety of ways. For some, their responses bring glory to God while others bring disgrace to the name of the God they say they serve. Writers often discuss Christ’s confrontation and judgment of the Roman Empire. Few, if any, address Jesus’s confrontations with the seven churches of Asia Minor. This study combines Norman Fairclough’s theory of Critical Discourse Analysis and Jay Lemke’s theory of intertextuality to demonstrate that Rev 1-3, the incorporation of concepts and ideas appearing in other resources, the further development of the Apocalypse, and the historical context in which John composed the work present the kingdom of God as an alternative empire to which he belongs and commits himself as a citizen in resisting the power, practices, and allure of Rome. Though the assemblies to which he writes experience a variety of social, political, and religious circumstances, the messages to the churches come together to reveal that Christians, no matter their power or position in society, have a mandate to live as citizens of Christ’s kingdom who maintain a countercultural stance for the sake of the gospel. John depicts Christ as king of this alternative empire, who confronts each of his communities regarding their allegiance to him, demonstrated by their non-conformity to the practices of the broader culture regarding how they function in the various power structures in which they live. He then uses the later visions of the Apocalypse to depict Christ’s vindication of those who maintain a countercultural posture in relation to the Roman Empire and highlights the advantages and blessings of non-conformity, while noting the disadvantages and curses of conformity. Throughout the history of the Christian faith, various segments of the church have faced opposition from the surrounding culture. Christians today maintain the same mandate as the early church to resist the allure of the worldly powers that surround them and remain loyal to Jesus. In addition to providing an analysis of John’s writing for early Christians, this dissertation also presents a model for Christians—no matter their time or place in history—to follow regarding how they interact with the world around them. / Thesis / Doctor of Philosophy (PhD)