Do you know how difficult it is to find a country song about the acid trip that is Revelation? I kid… slightly. Because of the difficulty, I may post more than one.
The ‘lukewarmness’ of Laodicea is to be related to the local water-supply, as suggested by Rudwick and Green. Their interpretation of the term as denoting ineffectiveness rather than half-heartedness is to be accepted. Further study confirms their suggestion that ‘hot’ and ‘cold’ allude respectively to Hierapolis and Colossae. Some details of the background and its application remain obscure. 1 Hemer notes that the “moralistic speculations which cannot reasonably be sustained” in regards to the usual interpretations. This is important, because the use of “lukewarm” is often tossed around to indicate some sort of vile middle-ness. Such as today. In
James Tabor writes – In the references below I have put these interpolative elements bold italicized brackets. This exercise strongly suggests that these are later additions to an original Jewish text inserted to “Christianize” a book that in its origins had nothing to do with Jesus. This is a rather astounding phenomenon and once one sees it it seems clear that the underlying original text remains intact and makes complete sense without these references: via Can A Pre-Christian Version of the Book of Revelation Be Recovered? | TaborBlog. His exercise is remarkably mundane and based on the same subjective movements
Again, sorry for the brevity, just wanted to put this out there. By now, you know I am working on my 3rd book, one that is taking a different look at Revelation. As I write the book, it slowly changes. I don’t think it will morph anymore, mind you, but what started off as X has now become Y. Or something like that. Anyway, Read Revelation 10.1-11. Note especially Revelation 10.4-5 and seven thunders speaking unknown things. We find this in the Qumran collection called the Songs of the Sabbath Sacrifice (4Q400-7). There are nine fragments. One reads, the
So, I don’t want to really get into this at the moment, but if you look at Revelation 9, you will see something very similar to the DSS fragment below. See this brief paper by Torleif Elgvin, especially the part where he mentions Flusser’s arguments on 1Q27 and how it influenced the Rosh Hashanah liturgy. My goal is not to suggest John used 1Q27, but to show the use of ‘smoke’ in both, as (as it appears to me) something similar… like an ancient liturgy. Frag. 1 col. I (= 4Q299 1; 4Q300 3) 1 […] all […] 2 […]
So, I am trying not to go too far into the literary connections between Revelation and other parts of Scripture but if I do, I try to bring out the theological implications first. Anyway, I am currently working through the 7 Churches of Asia and arriving at Philadelphia, I noticed language very similar to that of Paul’s. Compare Revelation 3.7-13 and 1 Co 11.27-32. Go ahead. I’ll wait. Notice that Christ is the setting the table/open door. Compare 1 Corinthians 11.26 and Revelation 3.11. Compare as well the promise of Christ in 3.10 with Paul’s hope for the Eucharist — 1
I wanted to write this for first to start my thought process and second, perhaps, for discussion: Matthew 94/78 Mark 150/151 Luke 13 John 163 Acts 14 Revelation 54 Mark is the first, and as I explained in my book, uses this for a particular reason. I think it is a rhetorical ploy. This explains Matthew’s continued use with it (keeping in mind the textual tradition you use and hoping we have a fairly accurate representation of the original text). In Luke-Acts, it is almost done away with and