1: 2) or even" Jesus "(Rev 1: 9), and similar words in dozens of other verses.Conventional understanding until recently was that Revelation was written to comfort beleaguered Christians as they underwent persecution at the hands of a megalomaniacal Roman emperor, but much of this has now been jettisoned: Domitian is no longer viewed as a despot imposing an imperial cult, and it is no longer believed that there was any systematic empire-wide persecution of Christians in his time.He regarded the Apocalypse as the work of an inspired man but not of an Apostle (Eusebius, Church History VII.25).
A robust combination of exacting scholarship and spiritual feast.
I commend it for professional theologians, pastors, and interested laity.
It begins with John, on the island of Patmos in the Aegean, addressing a letter to the "Seven Churches of Asia".
He then describes a series of prophetic visions, including figures such as the Whore of Babylon and the Beast, culminating in the Second Coming of Jesus.
Over half of the references stem from Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel standing out as the most influential.
Because these references appear as allusions rather than as quotes, it is difficult to know whether the author used the Hebrew or the Greek version of the Hebrew scriptures, but he was clearly often influenced by the Greek.
Some modern scholars characterise Revelation's author as a putative figure whom they call "John of Patmos".
The bulk of traditional sources date the book to the reign of the emperor Domitian (AD 81–96), and the evidence tends to confirm this.
The obscure and extravagant imagery has led to a wide variety of Christian interpretations: historicist interpretations see in Revelation a broad view of history; preterist interpretations treat Revelation as mostly referring to the events of the apostolic era (1st century), or, at the latest, the fall of the Roman Empire; futurists believe that Revelation describes future events; and idealist or symbolic interpretations consider that Revelation does not refer to actual people or events, but is an allegory of the spiritual path and the ongoing struggle between good and evil.