This is a non-debate, non-cabala, non-esoterica, and non-gematria (except as occurs in the text of Rv 13:18) thread.
I specifically request that Geert van den Bos not post in this thread or in any other thread that I may start.
I propose to confine myself to factual information; however, if anyone wishes to take exception to what I may present herein, please do so in a debate thread started for that purpose.
The purpose of this thread is solely to transcribe, in an extensive series of posts, Charles C. Torrey's The Apocalypse of John.
To be continued...
I specifically request that Geert van den Bos not post in this thread or in any other thread that I may start.
I propose to confine myself to factual information; however, if anyone wishes to take exception to what I may present herein, please do so in a debate thread started for that purpose.
The purpose of this thread is solely to transcribe, in an extensive series of posts, Charles C. Torrey's The Apocalypse of John.
Preliminary Remarks
In the interest of clearness it will be well to preface the discussion of language and date with some observations regarding the origin and character of the book. These remarks, though brief and miscellaneous, are important as furnishing the background of the argument which is to follow. They are for the most part not new, inasmuch as they repeat conclusions which have already been stated here and there by others; but in their aggregate they present a picture which differs considerably from that given in the standard commentaries and other textbooks. They are here given as briefly as possible, since further evidence of their validity will appear in the course of the main investigation.
As is well known, the Apocalypse of John was not accepted at once as a member of the Christian canon; that is, it was not pronounced divinely inspired scripture. Initial easygoing acceptance of the new "Johannine" material was soon followed by a storm of dissent. There was a period of hesitation and controversy about the author of the book and the nature of its attestation.
In the second century a good beginning was made. Justin Martyr gave the new apocalypse recognition. Thereafter, in successive periods of rejection and acceptance, the controversy continued. Jerome, whose opinion always carried weight, proposed to put the apocalypse between the canonical scriptures and the Apocrypha. In the sixth century the objection to admitting Revelation to the canon seems to have quieted down. So the condition continued until the Reformation, with no significant change.
In general, the Eastern Church rejected the apocalypse, while the Western churches accepted it. In the Eastern provinces apocalypses were all too familiar; in the West this peculiar form of book was not so well known. The case of the Syriac-speaking East is typical. Neither Nestorians nor Jacobites took any satisfaction in the Revelation of John, nor did it ever have a place in the Peshitta. On the other hand, the Western versions are excellent, both the Old Latin and the Vulgate.
In the manuscript tradition, worthy of notice is the faithfulness with which the Greek solecisms are retained. Aside from the cursive manuscripts, the book has half a dozen uncials (a most forlorn group).
As a mighty source of inspiration the Apocalyse was prized by the early Church from the beginning. Aside, however, from the heavenly mysteries unveiled and the ordinary properties of an apocalypse, this book is of extraordinary interest in its historical setting. The little Christian Church has gone forth to play a new and strange part in the world. Rome has conquered all kings and countries, but is about to perish. A frightful "beast," the Roman emperor Nero (Rev. 13:18), has subjected the Christians to a bloody persecution, but he soon "goes into perdition" (see below).
In the interest of clearness it will be well to preface the discussion of language and date with some observations regarding the origin and character of the book. These remarks, though brief and miscellaneous, are important as furnishing the background of the argument which is to follow. They are for the most part not new, inasmuch as they repeat conclusions which have already been stated here and there by others; but in their aggregate they present a picture which differs considerably from that given in the standard commentaries and other textbooks. They are here given as briefly as possible, since further evidence of their validity will appear in the course of the main investigation.
As is well known, the Apocalypse of John was not accepted at once as a member of the Christian canon; that is, it was not pronounced divinely inspired scripture. Initial easygoing acceptance of the new "Johannine" material was soon followed by a storm of dissent. There was a period of hesitation and controversy about the author of the book and the nature of its attestation.
In the second century a good beginning was made. Justin Martyr gave the new apocalypse recognition. Thereafter, in successive periods of rejection and acceptance, the controversy continued. Jerome, whose opinion always carried weight, proposed to put the apocalypse between the canonical scriptures and the Apocrypha. In the sixth century the objection to admitting Revelation to the canon seems to have quieted down. So the condition continued until the Reformation, with no significant change.
In general, the Eastern Church rejected the apocalypse, while the Western churches accepted it. In the Eastern provinces apocalypses were all too familiar; in the West this peculiar form of book was not so well known. The case of the Syriac-speaking East is typical. Neither Nestorians nor Jacobites took any satisfaction in the Revelation of John, nor did it ever have a place in the Peshitta. On the other hand, the Western versions are excellent, both the Old Latin and the Vulgate.
In the manuscript tradition, worthy of notice is the faithfulness with which the Greek solecisms are retained. Aside from the cursive manuscripts, the book has half a dozen uncials (a most forlorn group).
As a mighty source of inspiration the Apocalyse was prized by the early Church from the beginning. Aside, however, from the heavenly mysteries unveiled and the ordinary properties of an apocalypse, this book is of extraordinary interest in its historical setting. The little Christian Church has gone forth to play a new and strange part in the world. Rome has conquered all kings and countries, but is about to perish. A frightful "beast," the Roman emperor Nero (Rev. 13:18), has subjected the Christians to a bloody persecution, but he soon "goes into perdition" (see below).
To be continued...
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