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Who is the author of Revelation? The Revelation is written by a man called John. However, scholars are divided about the identity of John and the date of his writing. Early tradition is unanimous in its opinion that the Apocalypse was written by John the Apostle. II. The Name "John" The name John is very common name in early Christianity. In the Book of Revelation, the name "John" occurs four times in Revelation. First, in Rev. 1:4: "John to the seven churches that are in Asia"; second, Rev. 1:1: "servant"-a link in making known what must soon take place; third, Rev. 22:8: "who heard and saw these things"; third, Rev. 1:9: "I John, your brother..." III. Church Fathers Justin the Martyr believed that John wrote the Book of Revelation. This assertion was substantiated Irenaues who claimed that the apostle John, son of Zebedee, wrote both the Book of Revelation and the Gospel of John. Clement of Alexandrian accepted the Revelation as the work of John the Apostle. Carthage Tertullian said that it was the work of the apostle John. However, Papias argued that John the Elder as distinct from John the disciple of the Lord. Until the second century church, Apocalypse was widely accepted as the work of John the apostle. On the contrary, David Aune argues, "The otherwise unknown author of Revelation was probably a Palestinian Jew who had emigrated to the Roman province of Asia, perhaps in connection with the Jewish revolt in AD 66-70." IV. Argument against Majority of modern writers are unwilling to assign the Apocalypse to John the apostle. First, the author of Revelation calls himself John (1:1), a servant of God (1:1), a brother of his readers (1:9), and a prophet (22:8), but nowhere calls himself an apostle. Second, there is nothing in the Apocalypse that indicates the author knew the historical Jesus nor are there any indications that he was present at those events depicted in the gospels which involved the disciple John. Third, there exists a tradition that John the apostle suffered an early martyrdom which would preclude the possibility that he wrote any of the "Johannine" material. Charles concludes that John the Apostle was never in Asia Minor and died a martyr's death. Fourth, which I believe is the most important, Dionysius of Alexandria said "for reasons of differing content and style John the Apostle could not have been responsible for both books." In the Fourth Gospel, Greek is simple but correct, most elegant in diction, writer studiously avoids any mention of his name and the themes "light, life, truth and grace." In Revelation, Greek is rugged and vivid but notoriously incorrect, uses barbarous idioms, and in some places solecisms, repeatedly mentions his name, and the themes "light, life, truth and grace" do not dominate in Revelation. V. Who then was the John who wrote the Revelation?
The debate of Authorship’s source started, because, the author of the Book of Revelation calls himself John in 1:1, 4, 9; 22:8 but he never claims to be John the Apostle. When John wrote the Gospel he clearly identified himself as the John who is beloved to the Lord and every early source and other Gospels prove us that John is the Apostle but in Revelation, he just stated that he is a John.
AN EXPLOSIVE EXPOSÉ OF THE BOOK OF REVELATION IN WHICH, FOR ALMOST 2000 YEARS, CHRISTIANS HAVE BEEN FOOLED BY A MONSTROUS DECEPTION. The Apocalypse, also known as the Book of Revelation is the last book of the New Testament. It begins with these words: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." (Revelation. 1:1, KJV) Those words are not those of Jesus Christ, contrary to the claims of its author. Transmitted through an unnamed angel, they are part of a monstrous deception that has plagued Christianity ever since they were first penned. Furthermore, contrary to popular belief, the Apocalypse was not written by John the Apostle, the son of Zebedee nor is it. This book expands upon the scholary work, "The Apocalypse" written by R.H. Charles in 1920, the famous scholar widely recognised as the greatest authority of his time in matters of Jewish eschatology and apocrypha. His translations of the Book of Enoch and the Testaments of the Twelve Patriarchs especially are still widely used. Charles identifies the author of the Apocalypse as someone he calls John the Seer, for want of a better name. One thing is for certain, this man was not John the Apostle, who according to Charles had long since been dead having been killed alongside his brother James in the early days of the Christian movement. Consequently, Charles also recognised that the Gospel and the Epistles, although written by the same author, could not have been authored by John the Apostle either but rather, were penned by the John the Elder. Charles says: "If John the Elder is the author of the Gospel and the Epistles 1, 2, 3, is John the Apostle the author of the Apocalypse? No. Its author claims to be a prophet, not an apostle." Who then wrote the Apocalypse? He is the same person that John the Elder confronted in the Roman Baths of Ephesus and called "the enemy of the Truth". If as I will show, that the Book of Revelation was written by this person, then clearly, he is an enemy of the Truth, the Apocalypse cannot be included the Christian Canon of the New Testament. The Apocalypse is a false prophecy written by a false prophet. Jesus warned: "For false Christs and false prophets will appear and perform signs and wonders that would deceive even the elect, if that were possible. So be on your guard; I have told you everything in advance." (Mark 13:23) Now take heed of a prophecy that Jesus made about a future time after his crucifixion. "Watch out that you are not deceived. For many will come in my name, claiming, 'I am he,' and, 'The time is near.' Do not follow them." (Luke 21:8) Do not follow anyone who says "the time is near" Jesus says. Do not be deceived he says. Yet this is exactly what the writer of the Apocalypse says. "Do not seal up the words of the prophecy of this scroll, because the time is near." (Revelation 22:10) Do not be deceived. The Apocalypse was rejected for seven hundred years by the churches of Asia Minor, where the book originated, and with good reason. The book of Revelation unleashes a vision of a gore-fest at the End of Time, a relentless apocalyptic nightmare, badly written, repetitive and self-contradictory. In chapter after chapter, it details outlandish horrors, the supposed fate that imminently will befall the enemies of God. As you will discover if you dare to read this book, these are not the words of Jesus.
There is a pronounced dichotomy here between the standard interpretations of Revelation and the actual words of the author. St. John said emphatically that these events were to happen “soon”; that is, soon for St. John’s era and generation of the C1st AD.
The Apocalypse as Prophecy, 2025
An Introduction to a Canonical Interpretation of the Book of Revelation Chapter 2 The Authorship of the Apocalypse The Dating of the Apocalypse
Are the text books correct about the date of authorship of the Book of Revelation and the original language in which it was written?
2018
Perhaps due to the apparent difference in genre, the Gospel of John and Revelation are rarely understood as companion documents. Further, the debate over the fourth Gospel’s authorship only seems to complicate the matter. Is it then possible for the reader to gaze through the boundaries of genre, and dare to explore the writings for what may possibly bind them together? This paper investigates and demonstrates the permeating unity between Revelation and the Gospel of John through several main unifying elements: Christology, ecclesiology, eschatology, typology, and linguistics.
Apocalypse of John's vast interpretive history and broad hermeneutical diversity, then offers commentary on the entire book of Revelation. Fueled by an "anti-dispensational" agenda (xxiv, 8-9, 27, 63, 501, 572, etc.), Stevens identifies a twofold purpose for this 576page project: to "re-canonize" Revelation (xxiii, 571) and to "re-center" the Apocalypse on the gospel message found in the four canonical Gospels (xxiii, 572). Stevens's contribution to Revelation studies, however, is far from adequate.
Oxford University Press, 2020
The Gospel of John has long been recognized as being distinct from the Synoptic Gospels. John among the Apocalypses explains John's distinctive narrative of Jesus's life by comparing it to Jewish apocalypses and highlighting the central place of revelation in the Gospel. While some scholars have noted a connection between the Gospel of John and Jewish apocalypses, Reynolds makes the first extensive comparison of the Gospel with the standard definition of the apocalypse genre. Engaging with modern genre theory, this comparison indicates surprising similarities of form, content, and function between John's Gospel and Jewish apocalypses. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John's narrative of Jesus's life has been qualified and shaped by the genre of apocalypse, such that it may be called an 'apocalyptic' gospel. In the final two chapters, Reynolds explores the implications of this conclusion for Johannine Studies and New Testament scholarship more broadly. John among the Apocalypses considers how viewing the Fourth Gospel as apocalyptic Gospel aids in the interpretation of John's appeal to Israel's Scriptures and Mosaic authority, and examines the Gospel's relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as apocalyptic Gospel.
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