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All of us have lost a loved one to this force to be reckoned with, and it is only a matter of time before we have to face the greatest enemy humankind has ever known, death! However, we have been given a hope that is as great at the penalty that we are under. We have the hope of life eternal, and if we die, it is the hope of a resurrection. This hope means that we will be reunited with the loved ones that we have lost. Some in the past have had a foretaste of this great hope:
Mark 5:35, 41-42 English Standard Version (ESV)
35 While he was still speaking, there came from the ruler’s house some who said, āYour daughter is dead. Why trouble the Teacher any further?ā 41 Taking her by the hand he said to her, āTalitha cumi,ā which means, āLittle girl, I say to you, arise.ā 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement.
Acts 9:36-41 English Standard Version (ESV)
36 Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas.[1] She was full of good works and acts of charity. 37 In those days she became ill and died, and when they had washed her, they laid her in an upper room. 38 Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him, āPlease come to us without delay.ā 39 So Peter rose and went with them. And when he arrived, they took him to the upper room. All the widows stood beside him weeping and showing tunics[2] and other garments that Dorcas made while she was with them. 40 But Peter put them all outside, and knelt down and prayed; and turning to the body he said, āTabitha, arise.ā And she opened her eyes, and when she saw Peter she sat up. 41 And he gave her his hand and raised her up. Then calling the saints and widows, he presented her alive.
We have already heard of the charges that Satan has risen against God in chapter six of this book. The resurrection hope allows God to let Satan play out his challenges, to resolve the issues that would have otherwise plagued us for an eternity. It is like when you suffer through a painful medical treatment, to enjoy thereafter with all the complications of the issues you had. It is only by means of the greatest resurrection, namely Jesus Christ that we can have this hope.
Matthew 20:28 English Standard Version (ESV)
28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.
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Resurrection is a Foundational Doctrine
Hebrews 6:1-2 English Standard Version (ESV)
6 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings,[3] the laying on of hands, the resurrection of the dead and eternal judgment.
The resurrection is a foundational doctrine of our Christian faith. However, it does not fit into the world of humankind that is alienated from God. They see this as the only life there is, and so they are in pursuit of fleshly pleasures, to make the most of it. The mindset of some of the first century was, āIf the dead are not raised, āLet us eat and drink, for tomorrow we die.āā (1 Cor. 15:32, ESV) We, on the other hand, do not need to chase after the things that Satanās world has to offer.
Acts 17:32 English Standard Version (ESV)
32 Now when they heard of the resurrection of the dead, some mocked. But others said, āWe will hear you again about this.ā
We need to look to at least two hopes that humans have the opportunity of having. Some are of new Israel and is seen as being given a kingdom, a chosen race, a royal priesthood, and ruling with Christ for a thousand years. There will be a need to investigate this, and this section will be a little more complex than any other part of this book. It is very important to all of us, so bear with me. I am going to quote some of the leading evangelical scholars at length.
Revelation 5:9-10 English Standard Version (ESV)
9Ā And they sangĀ a new song, saying,
āWorthy are you to take the scroll
and to open its seals,
forĀ you were slain, and by your bloodĀ you ransomed people for God
fromĀ every tribe and language and people and nation,
10Ā and you have made themĀ a kingdom and priests to our God,
and they shall reign on[4] the earth.ā
A further result of the Lambās sacrifice is the establishment[5] of the redeemed as a kingdom and priests: kai epoiÄsas autous tĒ theĒ hÄmÅn basileian kai hiereis (āand You made them a kingdom and priests to our Godā). The threefold occurrence of this theme in Revelation (cf. also Rev. 1:6; 20:6) indicates that talk about such a spiritual heritage was common parlance among Christians of Johnās day (Swete). As Godās possession,[6] the redeemed will not merely be Godās people over whom He reigns, but will also share Godās rule in the coming millennial kingdom (cf. 1 Cor. 4:8; 6:3) (Charles; Ladd). This kingdom is the goal toward which the program of God is moving as emphasized by basileusousin (āthey shall reignā) later in v. 10 (cf. Rev. 20:4). The idea of priesthood found in hiereis (āpriestsā) means full and immediate access into Godās presence for the purpose of praise and worship (Ladd). It also includes the thought of priestly service to God (Mounce). Though believers are currently viewed as a royal priesthood (1 Pet. 2:5, 9; cf. Ex. 19:6), this is only preliminary to the fullness of the way they will function alongside Christ in the millennial kingdom.[7]
Kai basileusousin epi tÄs gÄs (āand they shall reign on the earthā) explains more fully the earlier basileian (ākingdomā). The fact that believers will serve as reigning powers means that they will be the equivalent of kings (Charles; Beckwith). Spelled out more particularly in 20:4 regarding the millennial kingdom and in 22:5 regarding the eternal state, they will join with Christ in His continual reign following His second advent to the earth. This all stems from the epoch determining redemptive work of the Lamb.[8]
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On the earth or Over the Earth
į¼ĻĪÆĀ epĆĀ [2093] is in the genitive and can range from:Ā on, upon; over; at, by; before, in the presence of; when, under, at the time of;[9] Below you are going to find a list the genitive epi within RevelationĀ that has aĀ similar construction. Please pay special attention toĀ 5:10,Ā 9:11,Ā andĀ 11:6, but there will be others that are similar.
If we are to establish that some translations are choosing a rendering because it suits their doctrine, we must compare how they render the same thing elsewhere. You do not need to be a Greek scholar below, so you can ignore the grammar talk, and just notice the similarities and differences.
I do believe that the English is a problem in trying to say, “they shall reign on the earth.” First, because this is not a location issue: i.e., where. The genitive epi is dealing not with where, but with authority over, which is expressed by having it over _____ not on _____
Ā Please also take special note that the context of all of these epi genitives that follow the active indicative verb and then are followed by the genitive definite article and nounĀ are dealing with authority.
Ā The verb āto reignā is properly used of kings and queens, and here implies complete power over the world and its inhabitants. So another way of expressing this is āand they shall rule over the world and its inhabitantsā or āthey shall have power over ….ā[10]
Rev 5:10:Ā basileusousin epi tÄs gÄs (āThey are reigning [opon, on, over] the earthā)[11]
ESV: they shall reignĀ onĀ the earth
NASB: they will reignĀ uponĀ the earth
ASV: they reignĀ uponĀ earth
DBY: they shall reign over the earth
į¼ĻĪÆĀ epĆĀ is in the genitive and comes after the future active indicative verb followed by the definite article and followed by a definite genitive article and noun
Ā Rev 9:11:Ā echousin epĀ autÅnĀ basilea (They are havingĀ [upon, on, over]Ā themĀ king)
ESV: They have as kingĀ overĀ them
NASB: They have as kingĀ overĀ them
ASV: They haveĀ overĀ them as king
DBT: They have a king over them
į¼ĻĪÆĀ epĆĀ is in the genitive and comes after the present active indicative verb followed by a definite genitive article and noun
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Rev 11:6:Ā exousian echousin epi tÅn hudatÅn (they are having authorityĀ [upon, on, over]Ā theĀ water)
ESV: they have powerĀ overĀ the waters
NASB: they have powerĀ overĀ the waters
ASV: they have powerĀ overĀ the waters
DBY: they have power over the waters
į¼ĻĪÆĀ epĆĀ is in the genitiveĀ and comes after the future active indicative verb followed by a definite genitive article and noun
Ā RevĀ 2:26: dÅsÅ autÅ exousian epi tÅn ethnÅn (I shall give to him authority [upon, on, over] the nations)
ESV:Ā I will give authorityĀ overĀ the nations
NASB: I WILL GIVE AUTHORITYĀ OVERĀ THE NATIONS
ASV: I give authorityĀ overĀ the nations
DBY: will I give authority over the nations,
į¼ĻĪÆĀ epĆĀ is in the genitiveĀ and comes after the future active indicative verb followed by a definite genitive article and noun
Rev 6:8: edothÄ autois exousia epi to tetarton tÄs gÄs (was given to them authority [upon, on, over] the fourth of the earth)
ESV:Ā they were given authorityĀ overĀ a fourth of the earth
NASB: Authority was given to themĀ overĀ a fourth of the earth
ASV: here was given unto them authorityĀ overĀ the fourth part of the earth
DBY: authority was given to him over the fourth of the earth
į¼ĻĪÆĀ epĆĀ is in the genitiveĀ and comes after the future active indicative verb followed by a definite genitive article and noun
Ā Rev 13:7: edothÄ autÅ exousia epi pasan phulÄn kai laon kai glÅssan kai ethnos (was given to it authority [upon, on, over] every tribe and people and tongue and nation)
ESV:Ā authority was given itĀ overĀ every tribe and people and language and nation
NASB: authorityĀ overĀ every tribe and people and tongue and nation was given to him
ASV: there was given to him authorityĀ overĀ every tribe and people and tongue and nation
DBY: was given to it authority over every tribe, and people, and tongue, and nation
į¼ĻĪÆĀ epĆĀ is in the genitiveĀ and comes after the future active indicative verb followed by aĀ genitiveĀ noun. While there is no definite article, it still seems definite in that we know which one: everyone.
Ā RevĀ 14:18:Ā ho echÅn exousian epi tou puros the one having authorityĀ [upon, on, over]Ā the fire
ESV:Ā Ā who has authorityĀ overĀ the fire
NASB: the one who has power over fire
ASV: he that hath power over fire
DBY: having power over fire
Rev 16:9:Ā tou echontos tÄn exousian epi pas plÄgas (the one having the authority (upon, on, over) the plagues)
ESV:Ā Ā who had powerĀ overĀ these plagues
Ā NASB: who has the power over these plagues
ASV: who hath the power over these plagues
DBY: who had authority over these plagues
RevĀ 17:18:Ā hÄ polis megalÄ hÄ echousa basileian epi tÅn basileÅn tÄs gÄs (the woman whom you saw is the city the great the one having kingdom (upon, on, over) the kingdoms of the earth)
ESV:Ā Ā the great city that has dominionĀ overĀ the kings of the earth
NASB: the great city, which reigns over the kings of the earth.
ASV: the great city, which reigneth over the kings of the earth.
DBY: the great city, which has kingship over the kings of the earth
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Revelation 5:9-10 has a high level of theological content. It either says that Jesus and his co-rulers are going to rule from heaven, over the earth or on the earth. It is theological bias to have several cases of similar context and the same grammatical construction, rendering the verses the same every time, yet to then render one verse contrary to the others, simply because it aligns with oneās theology. Whether that is the case here or not, the readers will have to determine for themselves. The point regardless is this, either way, Jesus is ruling the earth, and we are blessed to have had his ransom sacrifice and resurrection. Slow down for the next few pages, as things are going to get a little deeper. We can grasp it if we just slow down meditate on what is being said, and get out our dictionary if we have to, and write the definitions in the book beside the word, and read again.
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Heavenly Hope
Revelation 14:1-4 English Standard Version (ESV)
1Ā Then I looked, and behold, onĀ Mount ZionĀ stood the Lamb, and with himĀ 144,000 whoĀ had his name and his Father’s name writtenĀ on their foreheads.Ā 2Ā And I heard a voice from heavenĀ like the roar of many waters andĀ like the sound of loud thunder. The voice I heard was like the sound ofĀ harpists playing on their harps,Ā 3Ā and they were singingĀ a new song before the throne and before the four living creatures and before the elders.Ā No one could learn that song except the 144,000 who had been redeemed from the earth.Ā 4Ā It is these who have not defiled themselves with women, forĀ they are virgins. It is theseĀ who follow the Lamb wherever he goes. These have been redeemed from mankind asĀ firstfruits for God and the Lamb
The whole of chapter 14 is proleptic. As a summary of the Millennium (20:4ā6), the first five verses feature the Lamb in place of the beast, the Lambās followers with His and the Fatherās seal in place of the beastās followers with the mark of the beast, and the divinely controlled Mount Zion in place of the pagan-controlled earth (Alford, Moffatt, Kiddle).[12]
Revelation 7:4 English Standard Version (ESV)
4Ā AndĀ I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel
Various efforts have sought to determine the significance of the number 144,000. An understanding of the number as symbolical divides it into three of its multiplicands, 12 Ć 12 Ć 1000. From the symbolism of the three it is concluded that the number indicates fixedness and fullest completeness.[13] Twelve, a number of the tribes, is both squared and multiplied by a thousand. This is a twofold way of emphasizing completeness (Mounce). It thus affirms the full number of Godās people to be brought through tribulation (Ladd). The symbolic approach points out the impossibility of taking the number literally. It is simply a vast number, less than a number indefinitely great (cf. 7:9), but greater than a large number designedly finite (e.g., 1,000, Rev. 20:2) (Lee). Other occurrences of the numerical components that are supposedly symbolic are also pointed out, 12 thousand in Rev. 21:16, 12 in Rev. 22:2, and 24, a multiple of 12, in Rev. 4:4. This is done to enhance the case for symbolism (Johnson). Though admittedly ingenious, the case for symbolism is exegetically weak. The principal reason for the view is a predisposition to make the 144,000 into a group representative of the church with which no possible numerical connection exists. No justification can be found for understanding the simple statement of fact in v. 4 as a figure of speech. It is a definite number in contrast with the indefinite number of 7:9. If it is taken symbolically, no number in the book can be taken literally. As God reserved 7,000 in the days of Ahab (1 Kings 19:18; Rom. 11:4), He will reserve 144,000 for Himself during the future Great Tribulation.[14] (Thomas, Revelation 1-7: An Exegetical Commentary 1992, 473-74)
These ones are made up of those under the new covenant, the Law of Christ, those called out of natural Israel, the new Israelites, also known as the Israel of God. They are a chosen number that is to reign with Jesus as kings, priests, and judges. Therefore, we ask, what is the other hope?
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The New Earth: The Earthly Hope
In the O[ld] T[estament] the kingdom of God is usually described in terms of a redeemed earth; this is especially clear in the book of Isaiah, where the final state of the universe is already called new heavens and a new earth (65:17; 66:22) The nature of this renewal was perceived only very dimly by OT authors, but they did express the belief that a humans ultimate destiny is an earthly one.[15] This vision is clarified in the N[ew] T[estament]. Jesus speaks of the ārenewalā of the world (Matt 19:28), Peter of the restoration of all things (Acts 3:21). Paul writes that the universe will be redeemed by God from its current state of bondage (Rom. 8:18-21). This is confirmed by Peter, who describes the new heavens and the new earth as the Christianās hope (2 Pet. 3:13). Finally, the book of Revelation includes a glorious vision of the end of the present universe and the creation of a new universe, full of righteousness and the presence of God. The vision is confirmed by God in the awesome declaration: āI am making everything new!ā (Rev. 21:1-8)
The new heavens and the new earth will be the renewed creation that will fulfill the purpose for which God created the universe. It will be characterized by the complete rule of God and by the full realization of the final goal of redemption: āNow the dwelling of God is with menā (Rev. 21:3).
The fact that the universe will be created anew[16] shows that Godās goals for humans is not an ethereal and disembodied existence, but a bodily existence on a perfected earth. The scene of the beatific vision is the new earth. The spiritual does not exclude the created order and will be fully realized only within a perfected creation. (Elwell 2001, 828-29)
What have we learned so far in this publication? God created the earth to be inhabited, to be filled with perfect humans, who are over the animals, and under the sovereignty of God. (Gen 1:28; 2:8,Ā 15; Ps 104:5; 115:16; Eccl 1:4) Sin did not dissuade God from his plans (Isa. 45:18); hence, he has saved redeemable humankind by Jesus ransom sacrifice. It seems that the Bible offers two hopes to redeemed humans, (1) a heavenly hope, or (2) an earthly hope. It also seems that those with the heavenly hope are limited in number, and are going to heaven to rule with Christ as kings, priests, and judges either on the earth or over the earth from heaven. It seems that those with the earthly hope are going to receive eternal life here on a paradise earth as it was originally intended.
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SCROLL THROUGH DIFFERENT CATEGORIES BELOW
BIBLE TRANSLATION AND TEXTUAL CRITICISM
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BIBLICAL STUDIES / INTERPRETATION
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EARLY CHRISTIANITY
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CHRISTIAN APOLOGETIC EVANGELISM
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TECHNOLOGY
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CHRISTIAN THEOLOGY
TEENS-YOUTH-ADOLESCENCE-JUVENILE
CHRISTIAN LIVING
CHURCH ISSUES, GROWTH, AND HISTORY
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CHRISTIAN FICTION
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[1] The Aramaic name Tabitha and the Greek name Dorcas both mean gazelle
[2] Greek chiton, a long garment worn under the cloak next to the skin
[3] Or baptisms (that is, cleansing rites)
[4] According to this verses Jesus will rule āonā the earth. For another consideration, see the next subheading: Over the earth or On the Earth?
[5] The aorist į¼ĻοίηĻĪ±Ļ connotes finished result. As commonly the case in the heavenly songs of this book, it is proleptic, anticipating the culmination of the process being carried out at the time the song is sung (Swete, Apocalypse, p. 81; Beckwith, Apocalypse, pp. 512ā13).[5]
[6] Τῷ θεῷ (5:10) has a possessive sense: ābelonging to Godā as His peculiar people (Beckwith, Apocalypse, p. 513).[6]
[7] Newell, Revelation, p. 13.
[8] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 402.
[9] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1150.
[10] Bratcher, Robert G.; Hatton, Howard: A Handbook on the Revelation to John. New York: United Bible Societies, 1993 (UBS Handbook Series; Helps for Translators), S. 105
[11] English Standard Version (ESV), New American Standard Bible (NASB), American Standard Version (ASV), and the Darby Bible (DBY)
[12] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 189.
[13] Alford, Greek Testament, 4:624; Charles, Revelation, 1:206; Lenski, Revelation, p. 154.
[14] Bullinger, Apocalypse, p. 282. Geyser is correct in observing that the predominant concern of the Apocalypse is āthe restoration [on earth] of the twelve tribes of Israel, their restoration as a twelve-tribe kingdom, in a renewed and purified city of David, under the rule of the victorious āLion of the Tribe of Judah, the Root of Davidā (5:5; 22:16)ā (Albert Geyser, āThe Twelve Tribes in Revelation: Judean and Judeo Christian Apocalypticism,ā NTS 23, no. 3 [July 1982]: 389). He is wrong, however, in his theory that this belief characterized the Judean church only and was not shared by Gentile Christianity spearheaded by Paul (ibid., p. 390).
[15] It is unwise to speak of the written Word of God as if it were of human origin, saying āOT authors express the belief,ā when what was written is the meaning and message of what God wanted to convey by means of the human author.
[16] Create anew does not mean a complete destruction followed by a re-creation, but instead a renewal of the present universe.