The Church’s Final Message (Rev 10:8 to11:2)

Previous Articles

As discussed in the previous article:

God gave Daniel several prophecies of future events but also told him that those prophecies would only be understood in the Time of the End (Dan 12:4, 9), which is the period leading up to the End of the Age, when the dead will be raised (Dan 12:13, 2).

In the first seven verses of Revelation 10, a mighty angel brings a little open book from God to earth. This symbolizes the church receiving that understanding of Daniel’s prophecies. Therefore, this is the Time of the End.

However, an aspect of those prophecies remains hidden, symbolized by the sealed words of the seven thunders. That aspect is when the End will come, namely, when Christ will return and the dead be resurrected (Dan 12:13, 2).

The angel swore: “Time no more” (Rev 10:6). This means that the “time, times, and a half” in the angel’s oath in Daniel 12, which is the time of the 11th horn of Daniel 7, has passed. This confirms that this is the Time of the End.

That horn symbolizes the Church of the Roman Empire. (Read article) Therefore, the “time, times, and a half” is the period when that church reigned, which was the Middle Ages. (Read article) [Show More]

Revelation 10:8-10

8 Then the voice which I heard from heaven, I heard again speaking with me, and saying, “Go, take the book which is open in the hand of the angel who stands on the sea and on the land.”

9 So I went to the angel, telling him to give me the little book. And he said to me, “Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.”

10 I took the little book out of the angel’s hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my stomach was made bitter. 

John takes an active role.

Up to this point in the Book of Revelation, John has been a passive observer. In these verses, he begins to take an active role, symbolizing the Church’s witnessing function.

Who is speaking?

In these verses, John first hears a voice from heaven and then the angel holding the scroll. The speaker of 10:11 and beyond is not specified. The exact identity of the speaker(s) makes no difference to the interpretation.

John must speak to the people.

Verses 1-2 give a much longer description of the angel, but here he is briefly identified as the one “who stands on the sea and on the land,” probably because the sea and land symbolize the people of the world, and John is now going to receive a command to speak to them.

The book tastes as sweet as honey.

John does not literally eat the book. Eating the book means accepting God’s special message. Not all are willing to ‘eat’ this book. The sweetness symbolizes the extreme joy with which the special revelation is received. [Show More]

But made John’s stomach bitter.

John’s bitter stomach symbolizes the bitter consequences of preaching the little open book, namely, of preaching the prophecies. It is proposed that the silence of the seven thunders (Rev 10:3-4) caused John’s bitterness. As argued in the previous article, the thunders addressed the question of WHEN the End would be. That the church did understand, even after ‘eating’ the little book. Therefore, the bitter stomach symbolizes the disappointment when the church mistakenly understood the prophecies to teach that Christ would return at a certain point, and He did not.

As discussed, the “time, times, and a half” ended more or less at the end of the 18th century. (Read article) In the early 19th Century, there was an increasing focus on the nearness of Jesus’ Second Coming. A significant Advent movement in America predicted His coming in 1844, causing a bitter disappointment when it did not happen. [Show More]

Revelation 10:11

And they said to me, “You must prophesy again concerning many peoples and nations and tongues and kings.” 

Prophesy Again

The message that John has to “prophecy again” is still the renewed understanding of the prophecies (Dan 12:4). Since Revelation is based on the Book of Daniel, that includes a renewed understanding of the Book of Revelation. 

Since the little open book is brought down to earth in the End Time, the “prophesy again” will be done in the End Time.

The word “again” implies a previous prophesying, which was the one that resulted in the bitter experience (Rev 10:9-10). God’s people must, after that bitter experience, continue to teach the message of the little open book.

Verses 8-10 describe the first command John received and his execution of that command. Verse 11 describes the second command but not his execution of that command. We must search for that “prophesy again” under the symbolism of the Two Witnesses in Revelation 11. This will be discussed in the next article.

Concerning Peoples, Nations, Tongues, and Kings

Revelation frequently uses such lists of four words to refer to all the people of the world. [Show More]

The text can be translated as that John must prophesy “to” or “concerning” many peoples, nations, languages, and kings:

If it is “to,” it would be a call to repentance, parallel to Matthew 24:14, where the gospel of the kingdom must be preached “in” all the world before the end would come.

But prophesying “concerning” many peoples, nations, languages, and kings fits the context better because the book that the angel brought to earth symbolizes an understanding of Daniel’s prophecies, which are “concerning” kingdoms.

Revelation 11:1

Then there was given me a measuring rod like a staff; and someone said, “Get up and measure the temple of God and the altar, and those who worship in it.

Part of “Prophesy Again”

The division of the two chapters is unfortunate. Revelation 10 and 11 (to 11:13) form a unit between the sixth and seventh trumpets, but the chapter division tends to obscure the continuity. [Show More]

More specifically, measuring the temple is part of and required for the task of “prophesy again.”

The Temple is the Inner Shrine.

The Greek word for “temple” in verse 1 is naos, which can refer to the entire temple complex, including the outer court, but is normally used for the innermost part of the temple, what is called the “Most Holy Place.” In 11:19, the ark of the covenant is seen when the naos is opened to view. This implies that naos here refers to the Most Holy Place, the inner shrine of the temple. [Show More]

There were two altars in the Jewish temple. Since the altar of burnt offering (for animal sacrifices) was located in the outer court (Exod 27:1-8, etc.), and since John had to measure the temple but not the court, the altar which John had to measure is the altar of incense (Exod 28:43; 30:1-10, etc.), which was inside the temple. [Show More]

The Temple is on Earth.

The temple in Revelation is in heaven (Rev 11:19) and is where God is (Rev 7:15-17; 8:3-5; 11:19; 15:5-8), but the worshipers in the temple are on earth. The reason for this ‘anomaly’ is that Revelation consistently describes God’s people on earth as in heaven (Rev 13:6). [Show More]

The temple is not a literal temple but symbolizes God’s salvation—how He deals with this world of sin. It also symbolizes God’s presence with His people. So, we can also think of the temple as on earth. In Revelation, heaven and earth are very close.

Measuring implies Restoration.

In Ezekiel 9, God abandoned the temple and it was destroyed. Later in Ezekiel, the new temple is measured (Ezekiel 40-42) in order to be restored (Ezek 43:7-9; cf. 40:3-5) so that God may return to it (Ezek 43:1-7). Measuring the temple showed God’s commitment to continue as Israel’s God in spite of their failures. John must measure the temple of God, the altar, and those who worship in it for the same reason, namely, to restore the true worship of God.

Revelation 11:2

“Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months. 

The Court with the Altar of Burnt Offering

The temple in which Jesus and His disciples taught, which was built by Herod in Jerusalem and which is not mentioned in the Old Testament, had an additional outer court in which Gentiles were allowed and where no ceremonial activities were performed. However, it seems as if our text refers to the outer court of the temple mentioned in the Old Testament, which was the court with the altar of burnt offering. [Show More]

The 42 Months are the Middle Ages.

This period is discussed in a separate article which concludes as follows (Read Article):

The 42 months during which the nations trample the holy city (Rev 11:2; cf. 13:5) and the 1260 days during which the two witnesses prophesy in sackcloth (Rev 11:3; cf. 12:6) are the same period and also the same as the “time, times, and a half” (Dan 7:25; 12:7; Rev 12:14). This period is very important because it is mentioned in five different chapters (Dan 7, 12; Rev 11, 12, and 13.)

Contrary to what many believe, the 1260 days do not describe the End Time but precede the End Time in all five chapters it is mentioned.

This period is first mentioned in Daniel 7:25 as “a time, times and half a time,” during which the 11th horn of the fourth animal will “wear down the saints of the Highest One.” That 11th horn has been identified as the Church of the Roman Empire, which ruled the nations of Europe during the High Middle Ages. Daniel 7 identifies the beginning of the Roman Church as Justinian’s wars in the mid-sixth century. More or less 1260 years later, the French Revolution was another significant turning point for the Roman Church. Therefore, this period is more or less the Middle Ages – the period between the Fall of Rome and the modern era of religious freedom. [Show More]

Why the Trampling is in the Future Tense

As argued above, the little open book is brought to earth in the Time of the End, after the 42 months/ 1260 days have come to an end. That seems to be contradicted by the statement, after the book has come down, that the nations “will” (future tense) trample the holy city during the 42 months (the Middle Ages). However, the tenses do not indicate whether events in the past or future:

John describes things he saw in visions in the past tense because he is describing what he saw in his past, not because they describe events in his past (e.g., “I saw another strong angel coming down out of heaven.”).

A prophet may describe something heard in a vision in a past, present, or future tense because the prophet is simply quoting verbatim what has been said. [Show More]

Since the 42 months / 1260 days (Rev 11:2-3) are in the future tense, it is something John heard rather than saw. Therefore, the future tense does not necessarily indicate that it is future relative to the things John saw, which are described in the past tense.

Specifically, the nations “will trample” (future tense – 11:2), but that is future relative to the event in the preceding phrase, namely, that the court “has been given to the nations.” In other words, from the perspective of the time when the court was given to the nations, they will trample the city. But since the court was given to the nations before the angel brings the little book, the nations began to trample the holy city before the angel brings the book. [Show More]

Overview

An angel told Daniel that his prophecies of future events would only be understood in the Time of the End (Dan 12:4, 9), the period leading up to the resurrection of the dead at the End of the Age (Dan 12:13, 2).

In Revelation 10, a mighty angel brings a little book to earth. The angel swore by Him who lives forever and ever: “Time no more” (Rev 10:6). Given the strong allusions in Revelation 10 to Daniel 12:

This book symbolizes the insight into Daniel’s prophecies that the Church was promised to receive in the Time of the End.

The “time no more” means that the “time, times, and a half,” which the angel in Daniel 12 said must pass before Daniel’s prophecies would be understood, has passed. This confirms that Revelation 10 describes the Time of the End. The “time, times, and a half” symbolizes the Middle Ages, the time between Justinian in the mid-sixth century and the French Revolution at the end of the 18th.

John eats the book, symbolizing the Church receiving this insight into the prophecies.

It is sweet in his mount, symbolizing the joy with which the special revelation is received.

But it made his stomach bitter. An aspect of Daniel’s prophecies remained hidden, symbolized by the sealed utterances of the seven thunders, namely, WHEN Christ will return. John’s bitter stomach symbolizes the disappointment when the church mistakenly understood the prophecies to say that Christ would return at a certain time, and He did not. Soon after the Middle Ages, in the early 19th Century, a significant Advent movement in America predicted His coming in 1844, causing a bitter disappointment when it did not happen.

After that disappointment, John is instructed to “prophesy again” (Rev 10:11). Since John ate the book, John’s message is still a renewed understanding of the prophecies (Dan 12:4).

He is also told to measure the temple, the altar, and the worshipers (Rev 11:1). But he must not measure the court outside the temple because the nations will trample the holy city for 42 months (Rev 11:2).

The court is given to the nations, but they do not trample it; they trample the holy city for 42 months. In other words, the court is a symbol of the holy city during the 42 months (the Middle Ages).

The holy city includes not only the city’s people (God’s people) but also all the buildings, streets, and bridges (God’s laws and principles). [Show More]

In other words, when ‘the nations’ trample the court, they not only persecute God’s people but also trample God’s laws and principles. The Church’s teachings became corrupted during the Middle Ages. The holy city has become filled with rubbish.

The “temple of God and the altar, and those who worship in it” symbolize God’s system of worship. That John has to measure it means that the Church has to investigate and study it after the ravages of the Middle Ages.

To leave out the court and not measure it means to unlearn the corrupted doctrines of the Middle Ages. 

The command to measure the temple is part of the command to “prophesy again.” It must restore God’s message and people after they have been trampled during the Middle Ages. 


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Revelation 10-11

Other Topics

Revelation 10:1-7 – The Little Open Book

Overview

God gave Daniel several prophecies of future events but also told him that those prophecies would only be fully understood in the Time of the End (Dan 12:4, 9), which is the period leading up to the End of the Age, when the dead will be raised (Dan 12:13, 2).

Revelation 10 symbolizes that end-time understanding of Daniel’s prophecies as a mighty angel bringing a little open book from God to earth.

The angel’s face shines like the sun, implying goodwill, but he stands with feet like pillars of fire on the people of the world, symbolizing that they experience his message as torment.

Although the angel brings insight into Daniel’s prophecies, an aspect remains secret, symbolized by the sealed words of the seven thunders. This is when the end would come, Christ would return, and the dead be resurrected (Dan 12:13, 2).

The angel announces the end of the “time, times, and a half.” However, this is not yet the End, for the End will only come just before the seventh trumpet blows (Rev 10:6-7).

The Interlude

Jesus breaks the sixth seal at the end of Revelation 6 (6:12-17) and the seventh in 8:1. The entire Revelation 7 is an interlude between these two seals. Revelation 10-11:14 is a similar interlude between the last two trumpets.

Both interludes consist of two parts:

The interlude in the seals describes two groups of God’s people; the 144000 with the seal of God (Rev 7:1-8) and an innumerable multitude standing before God’s throne (Rev 7:9-17).  

The interlude in the trumpets describes God’s witness to the world using two symbols. First, John himself symbolizes the church’s prophetic role (10:1-11). In the second part, God’s two witnesses replace him (11:3-14).

The interludes interrupt the sequence of events to explain these events in the series in more straightforward language.

Both interludes begin when something is brought from heaven to earth: the Seal of God in the Seals (Rev 7:1-2) and a Little Open Book in the Trumpets (Rev 10:1-2). [Show More]

Both interludes go back in time but end again where the sixth in the series ended. [Show More]

The interludes reflect the main topics of their respective series:

The seals focus on the saved. The interlude answers the question at the end of the sixth seal: When the wrath of the Lamb comes to the world, who will be able to stand? (Rev 6:17)

The trumpets focus on the lost. The sixth trumpet ends by stating that mankind did not repent of the works of their hands, despite the plagues which the trumpets brought (Rev 9:20, 21). The interlude explains that God did not leave them without adequate information but continually sent His prophets to them.

Although the interlude sounds very different from the trumpets, it is an integrated part of the trumpets. This is indicated by the fact that the last three trumpets are called “woes,” and the end of the interlude is called the end of the second woe (Rev 11:14). [Show More]

Revelation 10:1

I saw another strong angel coming down out of heaven clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire. 

Strong Angel

This angel is “strong,” implying that his purpose is very important.

John is on Earth.

In Revelation 4:1, John is called up into heaven to view the scene of Revelation 4-5. He seems to remain in heaven as the seals are broken one by one (Rev 6:1, 3, 5, etc.) and when he sees an angel ministering before the altar of incense in the heavenly sanctuary (Rev 8:2-6). But, in the current verse, John sees the angel coming down from heaven, meaning that he is now on earth again.

Clothed in a Cloud

Jesus ascended to heaven in a cloud (Acts 1:9) and will come with the clouds (Rev 14:14; 1:7). This angel is “clothed with a cloud.” This does not mean that He is Jesus. For example, the two witnesses also go up into heaven in the cloud (Rev 11:12). But the cloud indicates that the angel comes from heaven and is sent by God. [Show More]

Rainbow around his Head

There is a rainbow around God’s throne (Rev 4:3; Ezek 1:28). The rainbow on the angel’s head likely recalls the emblem of God’s mercy at the end of the Flood (Gen 9:13-17), a symbol of God’s covenant with humanity, the expression of His settled purpose to benefit humanity in spite of its many failings. 

Face like the Sun

Like Jesus, the angel’s face is like the sun (Matt 17:2; Rev 1:16), implying good intentions (Num 6:25).

Feet like pillars of Fire

This verse is part of the series of seven trumpets (cf. Rev 9:12; 11:14), which began when fire from the golden altar was thrown on the earth (Rev 8:5). The trumpets reflect that fire (e.g., Rev 8:7, 8). We see this same fire in the angel’s feet like pillars of fire. Fire has cleaning properties (Rev 3:18) and the purpose of the trumpets is to warn and save the lost, as we can see, for example, in the angel’s shining face, the fact that the trumpets attack only thirds of the world (Rev 8:7, 8, 10, 12, etc.), and in the prophesying and witnessing (Rev 10:11; 11:3). Therefore, the fire of his feet symbolizes God’s purpose of salvation. In the next verse, he will stand with those fiery feet on the people of the world.

Is this Jesus?

Perhaps the strong parallels mean that the mighty angel is Jesus. However, Revelation never refers to Jesus as an angel. At least one can say that this angel functions with Christ’s full authority. Whatever happens in this chapter comes from Jesus. Whether this angel is Jesus will not make any difference to the meaning of this vision. [Show More]

Revelation 10:2

And he had in his hand a little book which was open.
He placed his right foot on the sea and his left on the land. 

An Open Book

A book symbolizes knowledge or information. A sealed book implies hidden knowledge. This book is open, meaning that the information is available. It was closed in the past, for in the Greek, it literally says: “the book, the one having been opened.” [Show More]

The book probably was a scroll; long sheets of paper rolled up on a stick. [Show More]

Not the book of Revelation 5

Some propose that the angel is Christ and that the little book is the scroll that is sealed with seven seals, which Christ received from His Father in Revelation 5. However, the two books are not the same. For example, the seven-sealed book will only be opened after the great day of God’s wrath (compare Revelation 6:17 to 8:1). In contrast, the little book in Revelation 10 is open and becomes the basis for the end-time message to the world (Rev 10:10-11), obviously before the great day of God’s wrath. [Show More]

Stands on the Sea and Land

This represents the people of the world. The angel standing on both land and sea implies that the message is worldwide. [Show More]

Fiery Feet

The angel is so large that he can put one foot on the land and the other on the sea. Since the land and sea symbolize the people of the world, his feet are the interface between the angel’s book and the people. The fire may symbolize that people experience the message, as contained in the little open book, as torment. [Show More]

Revelation 10:3-4

3 And he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. 4 When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.” 

Seven Thunders

It is not clear from the rest of Revelation who or what the seven thunders are. It could be a voice from God’s throne room. Thunder is mentioned repeatedly in the context of God’s direct presence (Rev 14:2), God’s throne (Rev 4:5), and the temple in heaven (Rev 8:3-5; 11:19; 16:18). [Show More]

Voice from Heaven

This voice is undefined. It is not the voice of the mighty angel. This voice speaks again in Revelation 10:8 and is likely also the passive voice in Revelation 10:11, as well as much of what follows in chapter 11. In Revelation 11:1-3, “someone” spoke about His two Witnesses. So, the voice might belong to God or Jesus.

Seal Up

John understood what the seven thunders said, for he was ready to write it down but was instructed to “seal up” what they said. Notice the contrast; an angel comes from heaven with an open book to give knowledge and understanding, but immediately, something is hidden again. Given the context, it must be something in Daniel’s prophecies that remained hidden. This is discussed further below under the “mystery of God” (Rev 12:7). [Show More]

Revelation 10:5-7

5 Then the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven 6 and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will be delay no longer 7 but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets. 

Him who lives forever and ever 

The One sitting on the throne is described as “Him who lives forever and ever, Who created all things.” In other words, this is God (Rev 4:9, 11). The Book of Revelation maintains a strict distinction between God and Jesus and never describes Jesus as the One sitting on the throne or as living forever and ever. Read Article. All instances of the term “Almighty” in the New Testament are in Revelation, except one, and this book also maintains a clear distinction between Jesus and the Almighty (e.g., Rev 21:22). Read Article.

The book is understanding of Daniel’s prophecies.

This oath in 10:5-7 is the key to the entire Revelation 10 and 11. It explains what this little open book is and when it is brought to Earth. The important issue is to see that Daniel 12:7 describes a similar oath. In both, a supernatural being, standing above the people of the world, lifts up his hand to heaven and swears by Him who lives forever and ever about when the End will come. Both oaths are also made in the context of a book which is first sealed but later opened. In Daniel, the book is Daniel’s prophecies, which were sealed (Dan 12:4, 9). [Show More]

This is one of the strongest verbal parallels in the entire Book of Revelation and means that the two oaths are related, namely, that the oath in Revelation 10 continues and elaborates on the oath in Daniel 12. The important conclusions are:

(1) The little open book in Revelation 10 is the book mentioned in Daniel 12:4, which is Daniel’s prophecies (cf. Dan 12:9). [Show More]

(2) The “man” told Daniel that his prophecies would be sealed and only be unsealed in the period called “the end time,” when God’s people will study and understand it (Dan 12:9-10). (Young’s Literal translation refers to this period as “the time of the end” (Dan 12:4, YLT).) Therefore, “the end time” is a period leading up to Christ’s return. It must be contrasted with what Daniel calls “the end of the age,” a point in time when the dead will be raised (Dan 12:13). In Revelation, since the book is now open, the angel brings it in “the end time.” Therefore, everything in Revelation 10 happens in “the end time.”

The “time, times, and half a time” had passed.

In many translations, the angel said “delay no longer” (Rev 10:6 NASB), but the Greek uses the noun chronos, which has the core meaning of a period of time. In other words, the angel said ‘time no more,’ meaning that a period of time has passed. [Show More]

Since this oath elaborates on the oath in Daniel 12, we must find the meaning of this phrase in Daniel 12:

Someone asked “how long” it would be until the wonderful things mentioned earlier in Daniel 12, including the period called “the time of the end,” during which Daniel’s prophecies would be studied and understood (Dan 12:4-6).

The answer was that “a time, times, and a half” must first pass (Dan 12:7). In other words, the “time, times, and a half” precedes the End Time.

Therefore, when the angel in Revelation 10 says “time no more,” the many allusions to Daniel 12 mean that he announces the end of the “time, times, and a half.” For that reason, as discussed, the events of Revelation 10 occur in the Time of the End, which is after the “time, times, and a half.” [Show More]

“Time no more” does not mean the End of the World.

In the past, some interpreters took the announcement “time no more” to mean the end of the world. But they overlooked two things:

(1) In Daniel, the time prophecies do not lead up to the end of the world but to the “time of the end” (Dan 12:9), the period between Daniel’s time prophecies and the end of history.

(2) The “no more . . . but” construction means that what follows after the but will explain what was said before. After the ‘but,’ verse 7 says the End will only be when the seventh trumpet is about to blow (Rev 10:7; cf. 11:15). In other words, although the “time, times, and a half” has passed, time continues. [Show More]

The mystery of God is when Christ will return.

The angel continued and said that the mystery of God will be finished when the seventh trumpet is about to sound (Rev 10:7).

In the New Testament, the Mystery of God is a message brought to the world through Christ (Rom 16:25-26), equivalent to the gospel (Col 1:25-28, see also Eph 6:19), in which the door of heaven was open to all, including both Jews and Gentiles (Eph 3:3-6; 1 Tim 3:16).

In the Book of Revelation, the term “mystery” occurs four times (Rev 1:20; 10:7; 17: 5, 7) and means something like ‘the hidden meaning.’

However, since the context of Revelation 10 is Daniel’s prophecies, the mystery here relates to the book of Daniel. In Daniel, God reveals mysteries concerning the future (Dan 2:27-29, 44-45). Several verses in Daniel say that Daniel’s prophecies were sealed up until the Time of the End. [Show More]

The core issue in Daniel is the question, “How long?” In other words, what is particularly sealed is WHEN the End will come. That was the question that resulted in the prophecies of the 2300 evenings and mornings and the “time, times, and a half” (Dan 8:13-14; 12:6-7).

Since that is the context for Revelation 10, the mystery relates to when the End will be, namely, when Christ will return. The angel brought understanding of the prophecies, but the sealed words of the seven thunders relate to when the End would be. That remained sealed, and the mystery will only be unsealed when the seventh angel is about to blow. Consistent with this, the seventh trumpet begins by saying that the kingdom of this world has already become the kingdom of our Lord (Rev 11:15).

When will this mystery be finished? Mankind will never know beforehand when Christ will return. Consequently, the mystery of God will only be finished (come to an end) once He has assumed control of this world. This is confirmed by the seventh trumpet angel:

The angel said in 10:7 that God will make this world His kingdom just before the seventh trumpet.

But when the seventh trumpet blows, God had already taken control of this world (11:15).


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Revelation 10-11

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FOOTNOTES

  • 1
    William Shea, “The Mighty Angel and His Message,” in Frank B. Holbrook, Symposium on Revelation, Book 1, 299