How the Idea of Recapitulation in the Book of
Revelation Breaks Down Upon Closer Examination
by Mark Mountjoy
The Book of Revelation, with its vivid imagery and symbolic language, has been the subject of much interpretation and debate. One of the most popular interpretive approaches is the idea of recapitulation, which suggests that the book’s various visions and prophecies are not chronological but rather retell the same events from different perspectives. However, upon closer examination, the idea of recapitulation in Revelation breaks down, as evidenced by the distinct nature of the Seven Churches, the progression of events in chapters 4 and 5, and the relationships between the Seven Seals, Trumpets, Bowls, and Thunders.
First, the Seven Churches mentioned in Revelation chapters 2 and 3 are not one and the same church, nor do they represent a series of church “ages.” Instead, they are seven distinct congregations that existed in Asia Minor during the time the book was written. Each church received a specific message tailored to its unique circumstances, strengths, and weaknesses. These chapters provide a snapshot of the diverse challenges faced by early Christian communities rather than a prophetic timeline of church history.
Similarly, Revelation chapters 4 and 5 describe a single, cohesive vision of heavenly worship and the introduction of the Lamb who is worthy to open the sealed scroll. These chapters do not represent different time periods or events but rather provide a glimpse into the throne room of God and the exaltation of Christ as the one who holds the key to unfolding the future.
The relationship between the Seven Seals, Trumpets, Bowls, and Thunders is perhaps the most compelling evidence against the idea of recapitulation. The Seven Trumpets are not a retelling of the Seven Seals; instead, they “come out of” the Seventh Seal. To illustrate this point, imagine a Russian nesting doll, where each smaller doll is contained within the larger one. The Seven Seals are like the outermost doll, and the Seventh Seal contains the Seven Trumpets, which are revealed when the seal is broken. This progression indicates a sequential unfolding of events rather than a repetition of the same events.
Another metaphor to consider is a play with multiple acts. The Seven Seals are like the first act, setting the stage for the rest of the drama. The Seventh Seal is the climax of the first act, and its opening ushers in the second act—the Seven Trumpets. Each act builds upon the previous one, revealing new aspects of the story and moving the plot forward.
Furthermore, Revelation chapter 10 distinguishes the Seven Thunders from both the Seven Trumpets and the Seven Bowls. The Seven Thunders are unique because they are “sealed” and not recorded, indicating that they contain ultimate or final revelations that are not meant to be disclosed at the time John wrote the book. This distinction suggests that the Thunders are separate from the other series of judgments and serve a different purpose in the prophetic narrative.
Four Genuine Recapitulation Examples
Even though we’ve said that the idea of recapitulation in the Book of Revelation mostly falls apart when we look at it closely, our careful study shows that Revelation chapters 11, 12, 13, and 14 DO repeat themselves. These chapters can pass the test of seeing events that happened within a year from different points of view and angles. They give us a strong example of real recapitulation in the Book of Revelation, focusing on the important year of AD 66-67.
For example, Revelation 11:1ff can be backed up by amazing events that happened around November 15, AD 66. The Roman general Cestius Gallus ran away from Jerusalem and escaped into the Beth Horon Pass, where the Zealots defeated him. Surprisingly, the Zealots were able to kill 5,600 Roman troops in an area that was very important to their fight for freedom from Roman rule. Beth Horon was the gorge where Judas the Maccabee had beaten the stronger Seleucid armies in 166 BC, 232 years 
before this event.
Josephus (pictured on the right) tells us in Wars 2.20.1:556 that the happy Zealots returned to Jerusalem with joy and singing. At this time, they gathered with tens of thousands of others on the Second Temple esplanade and chose ten rulers to help them prepare for their ongoing war against the Romans (Wars 2.20.3.562-4:568).
Revelation chapter 12 can also be supported as a repeating pattern of events that happened in AD 66. John saw a woman wearing the sun, with the moon under her feet and a crown of twelve stars on her head. She was also pregnant and ready to give birth.1 At the same time, John says he saw a big red dragon with seven heads, ten horns, and seven crowns on its heads. This dragon’s tail pulled a third of the stars from heaven and threw them to the earth, but it stood in front of the woman to eat her child as soon as it was born. But once the boy was born, he was taken up to God’s throne, and the woman escaped into the wilderness where she would be kept safe for 1,260 days. We know that the Jerusalem church actually ran away 89 miles northeast to Pella on the same Saturday, November 15, when the Zealots returned from Beth Horon, which was ten miles northwest of Jerusalem. This is how we know that Revelation chapters 11 and 12 happened at the same time and in the same year.2
After the woman safely escaped to Pella, Revelation 13 verse 1 turns our attention to the Sea Beast coming out of the sea. Its description and the time it was allowed to last was forty-two months (basically AD 66-70). Just like the time given to the ‘Gentiles’ to trample the Outer Court of the Second Temple and the holy city for forty-two months (Rev. 11:2 cf. Rev. 13:5), we see in this similarities from the same year, starting on the same day (November 15, AD 66). To be clear, the woman’s safety in the wilderness (Rev. 12:6 and 14) matches the length of events in both Revelation 11 AND 13.
Revelation Chapter 14 and the
Judgment of the Son of Man
Now, when we come to Revelation chapter 14, we have a different reason for believing it is a repeating pattern of Revelation 11, 12, and 13. That reason is this: The announcement, declaration, and warning of the angel in Revelation 14:8-12 makes it very clear that the chapter is picturing events at the very beginning of the Jewish rebellion - that is, the start of the mark of the beast (e.g., Rev. 13:15-18).
In Josephus, it is perfectly clear that a mark or wound on the right hand was used, not later in the war, but at the very beginning of it (Wars 3.8.3:383). From what Josephus said about it, we can gather that it was basically a sign of a free-will or constrained commitment to the Jewish cause involving a suicide pact; to die rather than be captured by the Romans for any reason or any price.3 Revelation 13:17 even suggests that taking part in Second Temple worship was not allowed unless one had that mark (as the verse hints at buying and selling, which was a sneaky practice Jesus had criticized and strongly opposed not once, but twice during his seven-year earthly ministry - John 2:13-20 and Luke 19:45-46).
Note that one instance happened at the very beginning of his ministry and the other at the very end of it, but in AD 66, things got so bad that any ability to enter the Second Temple to purchase wood and sacrifices now depended on being branded as a confirmed patriot of war. So Revelation 14 proves itself to be situated at the very beginning of the Jewish war when Jews and Jewish Christians alike had to face the choices. Remember that Christians, by any New Testament standards, did not have to worship in the Second Temple, but by being asked to receive the mark and refusing it, that alone would leave them open to being seen as traitors and lead directly to their execution as such. Those were really the stakes involved and the test of faith they had to pass with the threat of eternal damnation, according to the terms clearly stated by the angel in Revelation 14:9-12.
These four chapters seem to focus on the milestone year of AD 66-67, and there is recapitulation within this section. However, the events that occur before and after this chiasm are distinct and cannot be conflated. In other words, no events that happened before AD 66-67 can be equated with events that happened after the Jewish sedition began.
Revelation Chapter 15: The Test Passed
and the Narrative Moves Forward
We have shown how Revelation 11, 12, 13, and 14 re-explain important events that happened in late AD 66 and into the year 67 from different points of view and emphasis. Now, Revelation chapter 15 celebrates the victory of brave and faithful Christians who loved Jesus Christ so much that they offered their lives and made the ultimate sacrifice. John saw them in a beautiful vision, standing on a sea of glass and fire and singing the song of Moses and the Lamb.
In this chapter we see a clear shift in the narrative, as the focus moves from the events of AD 66-67 to the aftermath of the faithful martyrs’ sacrifices. This chapter serves as a transition, highlighting the reward and honor bestowed upon those who remained loyal to Christ in the face of Zealot ultimatums, persecution and death. The sea of glass and fire apparently is what the pavement in front of the throne of God looks like and their being present on it represents the ultimate blessedness, while their singing of the song of Moses and the Lamb signifies their unspeakable joy in their ultimate victory, redemption and eternal salvation.
This vision of the martyrs’ triumph sets the stage for the next phase of the Book of Revelation, which will delve into the final judgments and the penultimate destiny of God’s people and their enemies. By placing this scene immediately after the chiastic recapitulation of chapters 11-14, the author emphasizes the importance of faithfulness and perseverance in the face of adversity, a theme that will continue to resonate throughout the remainder of the book.
In summary, Revelation 15 acts as a bridge between the events of AD 66-67, as depicted in the chiastic structure of chapters 11-14, and the forthcoming revelations of God's final judgments and the establishment of His eternal kingdom. It serves to encourage and inspire believers, both in John’s time and throughout history, to remain steadfast in their faith, knowing that their sacrifices and sufferings are not in vain and that they will ultimately share in the victory of Christians standing in the presence of Christ our Lord.
The Eve of the Destruction of
First Century Jerusalem Described
As we inter into Revelation 16, the seven angels prepare to up the ante as the destruction of Jerusalem draws ever nearer. And it is here that the seven Bowls unfold in the lead-up to the eve of the destruction of the Second Temple (Rev. 15:5-8). Revelation 16:1ff reveals that the seven Bowls are directed at the men who have accepted the mark of the beast:
1 A stinky and grievous sore broke out on the bodies of the men who had the mark of the beast and worshiped his image (Rev. 16:2).
2 A second angel poured out his Bowl upon the sea and it became as the blood of a dead man, and every living soul died in the sea.
3 A third angel poured out his bowl upon the rivers and fountains of waters and they became blood. And with that this declaration was proclaimed:
“You are righteous, O Lord, which are, and was, and shall be, because You have judged this way. For they have shed the blood of saints and prophets, and You have given them blood to drink; for they are worthy.”4
Another angel affirmed this decision, saying,
“Even so, Lord God Almighty, true and righteous are Your judgments.” (Rev. 16:7).
After this a fourth angel poured out his Bowl upon the sun and power was given to him to scorch men with fire,
“And men were scorched with great heat, and blasphemed the name of God, who has power over these plagues: and they repented not to give him glory.” (Rev. 16:8-9)
As we read these verse, the tempo of the narrative grows palpably tense and strained as the rebels are plunged into existential dispair that criss-crosses every forward step toward progress they want to take!
“And the fifth angel poured out his Bowl upon the seat of the beast, and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.” (Rev. 16:10-11)
With two more Bowls to dispence, we are clearly homing in on the climax of Second Temple Jewish history as developments in the Holy Land descend into new levels of barbarity and chaos and the fog of war clouded the minds and hearts of Zealot patriots to believe that Jerusalem’s sacking, burning and destruction could be averted and supernaturally ordained adversities and the relentless Roman onslaught would not ultimately mean the complete loss of everything Jewish and Hebrew people held to be more dear than life itself, their famous Second Temple.
The Bowl of the Sixth Angel
and the Unholy Trinity
As we progress in this summary, it is important to understand that from the perspective of late Second Temple Bible students, nationalists, and freedom fighters, the ‘forces of evil’ were the Romans, Christians, and any foreign elements that intruded and attempted to alter or change the status quo or prevent the Jewish state from regaining its independence, as it had done as a direct result of the Maccabean Revolt. Therefore, the mark of the beast, from their point of view, was not seen as an “evil commitment” but rather as a necessary step for the survival of the Jewish people and a way of identifying loyalists in a deadly struggle to persist.
However, Revelation 16:13-14 shows that everything committed to the struggle to preserve a wicked civilization was like three filthy frogs that jumped out of the mouths of Satan, the dragon, the beast (those Zealots and Sicarii), and the false prophet, a certain unnamed individual who possessed enough hidden knowledge to make an inanimate object speak on behalf of policing and directing all that the Zealots hoped to accomplish in this present war.
But the parousia of Christ was the very reality that would ensure all these plans would come crashing down, as Revelation 16:15-21 makes perfectly clear. We are now in the year AD 69-70 and can no longer enjoy the latitude of saying that what happened in the spring of that year is the same as what was happening a year earlier or as far back as the autumn of AD 66. Revelation 16:15 clearly envisions Jesus speaking of his coming as a thief in the night, and there is no possibility that he has anything other than the approaching destruction of Jerusalem as the object and target of his wrath.
The Seventh Bowl Declaration: It is Done!
In Revelation 16:17 the seventh angel poured out his Bowl and that fateful action was carried out and brings us to all kinds of fireworks and fearful disorders (Rev. 16:18-20). From these catastrophic upheavals we are brought face to face with the stoning of Jerusalem (Rev. 16:21). Now, this is an event which Jewish history tells us began exactly three days before Passover in AD 70 (11 April AD 70). Knowing when the stoning began, three years after the civil war started, we can confidently say that there is a difference in years between the events when the Second Temple was first taken over (Rev. 11:1-2), when the Jerusalem church fled to Pella (Rev. 12:6-14), when Satan and Michael's angels fought (Rev. 12:7-12), and when the Zealot insurgency began (Rev. 13:1-5 cf. 14:9-11). These events stand out as occurring in AD 66 when Emperor Nero was still alive. However, by the time Jerusalem began to be stoned (Rev. 16:21) on 11 April AD 70, Nero had been dead since June 9, AD 68, a difference of nearly two years.
Moreover, between Titus’ initiation of the stoning of the city and the actual destruction and obliteration of the Second Temple on the 9th and 10th of Av (it took two days for it to burn to the ground, as described in Revelation 19:1), there is a span of 116 days from 11 April AD 70 to 4 and 5 August AD 70.
With this sharpened vision, we can now see that from Revelation 19:1 forward, which is essentially from 5 August AD 70 onward, THE SECOND TEMPLE NO LONGER EXISTS. No theory can legitimately jump back to events in AD 33 (!!), 63, 66, or spring AD 70 without violating the inherent narrative and the necessary inferences derived from it.
The above information provides a powerful way of “clearing the decks" to better understand the remaining events in the Book of Revelation. Certain basic facts about the progress of the narrative have been established and are now evident:
a) The marriage of Christ to his Church happened only after the Second Temple no longer existed (Rev. 19:1-9).
b) The defeat of the Beast and False Prophet occurred after the Second Temple no longer existed (Rev. 19:17-21).
c) The capture and binding of Satan happened after the Second Temple no longer existed (Rev. 20:1-3).
d) Revelation 20:1-3 CANNOT be conflated with any events that happened when the Second Temple was standing in Revelation 12:7-12, which we established occurred in AD 66.
e) The vesting of the martyrs with power over the nations first happened after Jerusalem, its Second Temple, its Zealot fortresses, and Satan were all captured and variously subdued (Rev. 19:1-4, 19:17:21; and Rev. 20:1-3).
This information clears the way for an objective consideration of the events in the remainder of Revelation 20 (verses 4 to the end of the chapter). ALL of these events happened in the post-Second Temple era, as established. This means that Satan was loosed from the bottomless pit in a world where there was NO Second Temple, operative Levitical priesthood, or sacrifices and oblations taking place. It also means that the war described in Rev. 20:8-9 CANNOT be confused with the Armageddon scenario depicted on the eve of the AD 70 destruction in Rev. 16:12-21.
The war that began and ended in Revelation 20:8-9, resulting in Satan being cast into the lake of fire, clearly does not happen in AD 70. There is no way to logically backtrack and make opposite truth propositions be true simultaneously.
The fleeing of the heaven and the earth from the face of him who sat upon the Throne is worded in a way that suggests the “heaven and earth” refers to the “chaff of the summer threshing floor” that Daniel declared to King Nebuchadnezzar “no place could be found” for (Daniel 2:35). We all know who the chaff were—the “Builders” (Matthew 21:42-45).
The general resurrection described in Revelation 20:12-15 must, by the force of the passage of key incidents, be much later than AD 70. However, there are constraints that will NOT allow it to be outside the lifetime of the generation of people who were eyewitnesses to our Lord's earthly ministry. Jesus’ declaration about the return of the wicked spirit to the house that was swept clean and garnished (Matt. 12:43-45) becomes extremely relevant here. We know that besides Rabbi Akiva Ben Joseph, who was 120 years old when Hadrian executed him for being an organizer and ringleader of the Bar Kokhba revolt, there would reasonably have been others who were born either before Jesus began his ministry, during his ministry, or slightly afterward and would count as part of that generation. At the same time, we can be sure that nobody from that generation would likely be alive as late as AD 150. By this, we can deduce that the thousand-year reign CANNOT be intended to represent a literal number of years, because if it was, it would collide with Jesus' declaration that the end of that generation would be worse than when the wicked spirit was first ejected from the “house.”
Finally, the description of the glorious bride of Christ coming down from God out of heaven clearly happened AFTER Jerusalem and its Second Temple no longer existed. We can go even further and state that this scene could ONLY happen after the defining Bar Kokhba war and the general resurrection of the dead that resulted from it (Rev. 20:7-15). Revelation 21:1 is a defining verse because it informs us that there was “no more sea.” This statement is important, albeit controversial, but we will offer our understanding of its likely meaning.
First, let it be said that we by no means agree that it must refer to a planet without oceans or seas. Instead, we believe it refers to the turbulence, tumult, and chaos of Zealot revolts that plagued the Ancient Near East as the Jewish and Hebrew people sought desperately to realize their messianic visions, goals, and ambitions through acts of disruption, insurrection, and war. Our Lord’s
statement in Luke 21:25,
“And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity: THE SEA AND THE WAVES ROARING,”
does not, in our view, have anything to do with either the sea or the waves. The natural sea and its waves ARE ALWAYS ROARING and have been doing so since the day Jesus created this world. Instead, we believe this comment refers to the forces of SEDITION.
The Apostle Jude aptly describes these individuals when he says,
“Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; RAGING WAVES OF THE SEA, foaming out their own shame; WANDERING STARS, to whom is reserved the blackness of darkness forever” (Jude 11-13).5
When Emperor Hadrian brought the Simon Bar Kokhba fiasco crashing down on everybody’s head from AD 134-136, he simultaneously vanquished the “sea” that had been “troubled” waters ever since the First Jewish War was launched in AD 66 (Revelation 13:1-5).
We reason that the presentation of the glorious bride of Christ and the Sukkot of God happened after God thoroughly destroyed Bar Kokhba’s sinister throwback Sukkot, which was the only Hebrew holiday we know from his extant letters that he had any interest in.
Summary
In this essay, we explore the idea of recapitulation in the Book of Revelation and challenge the notion that its prophecies and visions merely retell the same events from different perspectives. By examining the distinct nature of the Seven Churches, the progression of events in various chapters, and the relationships between the Seven Seals, Trumpets, Bowls, and Thunders, we argue that the book presents a largely chronological narrative.
However, we also identify four genuine examples of recapitulation in Revelation chapters 11, 12, 13, and 14, which focus on the pivotal years of AD 66-67. These chapters provide different viewpoints and emphases on the events surrounding the Jewish rebellion against Roman rule, such as the Zealots’ victory at Beth Horon, the escape of the Jerusalem church to Pella, and the introduction of the “mark of the beast.”
As the narrative progresses, we witness the unfolding of God’s judgments against those who bear the mark of the beast, culminating in the destruction of Jerusalem and the Second Temple in AD 70. The events prepared for in Revelation 15 and despenced in Revelation 16 as divine actions which highlight the increasing chaos and despair faced by the Zealots as they struggled against supernatural opposition sent directly by permission of God’s Son along with the relentless Roman onslaughts.
Chapters 17 and 18 describe the destruction of Jerusalem which, of course, include the Second Temple and by the time we reach Revelation 18:23 that building, which had so many memories attached to it, both happy and tragic, no longer existed.
From Revelation 19 onward, we enter a post-Second Temple era, where significant events such as the marriage of Christ to his Church, the defeat of the Beast and False Prophet, and the binding of Satan occur. These events cannot be conflated with earlier incidents in the narrative, providing a clear timeline for the book’s prophecies.
The essay also explores the meaning of the “sea” in Revelation, suggesting that it represents the turbulence and chaos of Zealot revolts rather than a literal body of water. The vanquishing of this “sea” is linked to Emperor Hadrian’s defeat of the Bar Kokhba revolt in AD 134-136, ushering in a brand new everlasting era for the Christian people.
Throughout the essay, we aim to provide a fresh perspective on the Book of Revelation, challenging traditional interpretations and offering insights based on a close reading of the text and its historical context.
Conclusion
In conclusion, the idea of recapitulation in the Book of Revelation does not hold up under careful scrutiny. The Seven Churches, the visions in chapters 4 and 5, and the relationships between the Seven Seals, Trumpets, Bowls, and Thunders all point to a progressive, sequential unfolding of events rather than a repetition of the same events from different angles. The chiasm in chapters 11-14 and the events surrounding the destruction of the Second Temple in AD 70 further demonstrate the linear progression of the narrative. Finally, the events in the latter part of Revelation, including the marriage of Christ to his Church, the defeat of the Beast and False Prophet, the binding and loosing of Satan, the general resurrection, and the presentation of the New Jerusalem, all occur in the post-Second Temple era and cannot be conflated with earlier events. By recognizing the distinct nature of these elements and their historical context, Christians and truthseekers can better understand the structure and message of the Book of Revelation and avoid the pitfalls of interpretive approaches that do not align with the text itself.
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As we come to the end of this second discussion, it is crucial to remind ourselves that we are all part of the same Christian family, united by our faith in Jesus Christ as the Son of God and our belief in His saving power through His precious blood. This conversation is not about creating divisions or fostering an “us versus them” mentality. Instead, it is an opportunity for us to come together, sharing our insights and perspectives, as we seek to better understand the complex and often enigmatic message of the Book of Revelation.
Each one of us, regardless of our specific interpretations or disagreements on particular points, has something valuable to contribute to this ongoing dialogue. We are all on the same journey, striving to discern the truth and to apply the lessons of Scripture to our lives. By engaging in these discussions with open hearts and minds, we can learn from one another, challenge our own assumptions, and grow in our understanding of God's Word.
As the old adage goes, iron sharpens iron. When we come together in a spirit of mutual respect, humility, and love, we create an environment where new ideas can emerge, where fresh perspectives can be considered, and where a more comprehensive understanding of the Book of Revelation can be achieved. The insights and interpretations that arise from our collective efforts may well surpass anything we could have discovered on our own.
So let us continue to explore these profound mysteries together, not as adversaries, but as fellow pilgrims on the path of faith. Let us listen to one another, learn from each other, and allow the Holy Spirit to guide us into all truth. In doing so, we will not only deepen our own understanding of the Book of Revelation but also strengthen the bonds of Christian fellowship that unite us as brothers and sisters in Christ (1 Cor. 14:20). God bless.
Endnotes
1 Many Christians are tempted to regard the Revelation 12:1-2 to be a decription of the Virgin Mary, the Theotokos. But this cannot be the Theotokos because history tells us that she died in Ephesus 11 years after Jesus was crucified during the procuratorship of Pontius Pilate, which would be AD 45. This is not completely certain as some also claimed she died as early as AD 41 or as late as AD 48, but one thing is certain: The vision could not depict Mary because when Jesus was born the entire Holy Family fled together into Egypt whereas in Revelation 12:5 the child was translated into the presence of God and the woman was alone protected for the remainder of the Jewish civil war and sedition.
2 The aerial battle between Michael and Satan, witnessed happening in the skies directly over the Second Temple, can also be placed firmly in the year AD 66 (see Josephus’ Dissertation 3.5. Chapter 13, p. 1006). It is noted there that the Jews no longer allowed the ceremonies of the Roman religions or vows, as the used to do. This means that the battle in the skies over the Holy House happened after the Temple Sagan disallowed sacrifices and oblations to the God of Israel on behalf of the welfare of Nero and the Romans.
3 The Prophet Isaiah issued a prophecy that the Jewish people would reject the rest offered to them through the Gospel (Isaiah 28:9-12). The punishment for their decision is announced in Isaiah 28:13. Furthermore, Isaiah writes,
“Therefore hear the word of the LORD, you scoffers, who rule this people in Jerusalem! Because you have said, “We have made a covenant with death, and with Sheol we have an agreement; when the overwhelming scourge passes through it will not come to us; for we have made lies our refuge, and in falsehood we have taken shelter.”
This prophecy in Isaiah is alluded to in the New Testament (Ro. 9:33 cf. 1 Pet. 2:6) and was the strategy taken by the Scribes, Pharisees, Sadducees and the other sects of Judaism that made themselves the adversaries of Jesus and the first Christians. Josephus also reports in the same context that Jewish people got together in great numbers and killed themselves,
“for when they saw that they could kill none of the Romans, they resolved to prevent being killed by the Romans, and got together in great numbers, in the utmost parts of the city, and killed themselves.” (Wars 3.7.34:331)
We see the same thing happening in Wars 3.8.3.383 in direct connection with those with that wound on their right hand and the same behavior played itself out on 16 April AD 73 when 960 willingly had swords ran through their bodies and the bodies of their loved ones in order not to be arrested and taken captive by the Romans (Wars 7.9.1:389-2:406). We can certainly say that the 'mark of the beast' has nothing to do with credit cards, bar codes, chips or any ‘peace treaty’ because the context of the narrative will not allow for these kinds of farfetched and unlikely conclusions
4 Observe how these men both have the mark of the beast and are being punished for the notorious crimes Jesus said people in his generation would be guilty of committing in the name of their service to God,
“These things have I spoken unto you, that ye should not be offended. They will put you out of the synagogue: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me” (John 16:1-3).
Revelation’s seven Bowls, then, happen as punishments against the persecutors of the original Christians in the days that saw the destruction of the Second Temple and Jerusalem looming on the horizon.
5 Saint Jude’s complaint that the Zealots “are spots in your feasts of charity, when they feast with you, feeding themselves without fear” suggests that Christian gatherings also had ‘spies’ who came in to monitor what was going on, even as Paul similarly declared in Galatians 2:4.
Related
Semantic Agreement Between Christians
[Click on the image]
The Sudden Rise & Fall of Second Century Israel:
Should Christians Agree on Prophetic History?
Caption: An ancient mosaic depicting Aelia Capitolina, the Roman city Emperor Hadrian built on the ruins of second-century Jerusalem in AD 136. At the same time he renamed Judea "Syria Palestina" to spite the Hebrew people for their fatal and costly insurrections against the Roman Empire, which led to a century of pointless chaos, conflict, and bloodshed.