Reading for August 7th

 Read 1 Kings 7.1-12. In 7.1-12: Solomon's palace complex. In verse 1: Solomon spent thirteen years on his palace and only seven on the Temple (7.18). But the writer of 1 Kings stresses the Temple by spending much more time on it. Also, in the Hebrew (Masoretic) text the material about Solomon's palace is sandwiched between accounts dealing with the Temple (6.1-38 and 7.13-51). The order of the Greek or Septuagint (LXX) text is different. Whichever placement is original, both Hebrew and Greek versions show that, for the author of 1 Kings, the Temple was of greater importance. In verses 2-5: The House of the Forest of the Lebanon may have derived its name from its rows of cedar pillars. Comments or Questions..

Reading for August 6th

 Read 1 Kings 6.14-38. In verses 14-36: The interior of the Temple was lavishly decorated. The various designs of plants and fruits were likely symbols of fertility. The cherubim (plural of cherb, vv. 23-29) were mythical griffin like creatures whose statues often guarded the entrance to temples and palaces in the ancient Near East. In verse 37: This verse refers to v. 1. In verse 38; The month of Bul was in the fall  (October -November). Comments or Questions..

Reading for August 5th

Read 1 Kings 6.1-13. In 6.1-38: Temple building. In verse 1: The fourth year of Solomon's reign would be about 960 BCE,  placing the date of the Exodus at 1440. But the four hundred eightieth year is probably an artificial number, perhaps representing twelve generations using the traditional round number of forty years for a generation. The month of Ziv was in the spring (April-May). In verse 2: A cubit was about eighteen inches. In verses 3-5: The basic design of the building with its three main parts-have translated the vestibule, nave, and inner sanctuary was typical of the style of temples in ancient Syria and Phoenicia. In verse 7: Iron tools were forbidden for the construction of altars (Deut 27.5; Josh 8.31).  Something of the same probation may have been at work in the Temple building. In verses 11-13: These verses are in typical deuteronomistic language. They make the promise to David and Yahweh's presence among the people conditional upon Solomon's obedience. Comments or Questions..

Reading for August 4th

 Read 1 Kings 5.1-18. In 5.1-18: Solomon prepares to build the Temple.  In verse 1: Tyre was a Phoenician city-state on the Mediterranean coast north of Israel, essentially modern Lebanon. The trees from this area were highly valued in antiquity. King Hiram provided building materials to David for his palace in Jerusalem (2 Sam 5.11-12). In the ancient Near east a god's house was his temple. In verse 3: The house for the name of the Lord is the temple of Yahweh. Since the Lord does not actually reside in the temple it is built for his "name." In verse 4: Rest is an important theme in the the Deuteronomistic History (see 2 Sam 7.1). The Lord promised the people rest when they had entered the promised land and come to the "place" where he would make his name dwell. (Deut 12.10-11). With Solomon the promise of rest is fulfilled so that the Temple can now be built in Jerusalem. This emphasis on rest may be a play on Solomon's name, which sounds like the Hebrew word "shalom," meaning peace (see 1 Chr. 22.9). In verse 6: The Sidonians were people from Sidon, another Phoenician city-state. Here, however, it seems to refer to Phoenicians in general. In verse 13; Solomon's labor force was conscripted from Israel as distinguished from Judah. it is clear from ch. 12 that the use of this conscripted labor continued after the Temple was completed. In verse 18: Gebalites were people from the Phoenician city-state of Byblos (also known as Gebal). Comments or Questions..

Reading for August 3rd

 Read 1 Kings 4.22-34. In verses 22-28: A cor (v.22) was about eleven bushels. From Dan to Beer-sheba (v. 25) marked the traditional boundaries of Israel and Judah. The expression all of them under their vine and fig trees was an idiom for tranquility and agricultural prosperity. In verses 29-34: Solomon's legendary wisdom is said to exceed that of the people of the east, which is probably a reference to Mesopotamia (roughly modern Iraq), and of Egypt (v. 30), the two great civilizations of the ancient Near East. Wisdom in the sense used here involved not only wise judgment but also the composition of wisdom literature, such as Proverbs, and the observation of the natural world (vv. 32-33). Comments or Questions..

Reading for August 2nd

 Read 1 Kings 4.1-21. In 4.1-34: Solomon's administration. In verses 1-6: Similar lists are found for David's cabinet in 2 Sam 8.15-18; 20.23-26. In verses 7-19: Solomon reorganized Israel into twelve provinces for purposes of taxation. each province had to provide for the king one month in the year (v. 7). Judah is listed separately (v. 19) because it was exempted from taxation as David's and Solomon's home tribe. In verses 20-21: This is an identical statement, as the revolt immediately after Solomon's death indicates. The extent of his actual rule may also be exaggerated here. Comments or Questions..

Reading for August 1st

 Read 1 Kings 3.16-In 3.16-28: An illustration of Solomon's wisdom. The king served as a kind of "supreme court" and it was his responsibility to see that justice was equitably disbursed in the land. This seemingly impossible case shows Solomon's great wisdom in judgement. Comments or Questions..

Reading for July 31st

 Read 1 Kings 3.1-15. In 3.1-15: Solomon's gift of wisdom. In  verse 1: A marriage alliance was a treaty sealed with a marriage, a common practice in the ancient Near East. This verse anticipates 11.1, where foreign women prove to be Solomon's undoing. In verses 2-4: High places were raised platforms where worship took place. They are usually condemned in the Bible. But these verses explain that the use of them during Solomon's early reign, especially his use of the one at Gibeon, was permissible since the Temple had not yet been built. Solomon's actions here may be a dream incubation-away of seeking divine revelation through a dream at that god's shrine. In verses 5-9: Solomon's reference to himself as a little child (v.7) expresses his feelings of being overwhelmed by his responsibility as king and is not to be taken literally. He requests an understanding mind in order to govern (lit., "judge") the numerous people of Israel. In verses 10-14: The Lord grants Solomon request and promises him wealth as well. Thus,  Solomon's traditional wisdom and magnificence are explained as gifts from God. Comments or Questions..

Reading for July 30th

 Read 1 Kings 2.28-46. In verses 28-35: Joab is  executed, ostensibly at David's command, despite his plea for sanctuary at the horns of the altar (v. 28; see 1.50). In verses 36-46a: Solomon confined Shimei to Jerusalem, perhaps to prevent him from causing any trouble in his home tribe of Benjamin (also Saul's tribe). When he violated his confinement, Solomon has him executed. In 46b: The kingdom was established in the hand of Solomon because all his rivals were removed. Comments or Questions..

Reading for July 29th

 Read 1 Kings 2.26-27. Abiathar was the only supporter Adonijah had not killed, apparently because he was a priest. He was banished instead. The prophecy concerning the house of Eli in Shiloh is in 1 Sam 2.27-36. This story also explains the dominance of the Zadokite priests in Jerusalem at the expense of their rivals in the line of Eli. Comments or Questions..

Reading for July 28th

 Read 1 Kings 2.10-25. In verses 10-12: David's death and burial. Forty years (v. 11) is often a round number for a generation in the Bible. In verses 12-25: The story of Adonijah's request is not very believable. To take a member of the harem, such as Abishag, would be a blatant play for the throne. Adonijah would hardly have been foolish enough to make such a request with Solomon in power. besides, he could not have chosen a worse advocate than the kings own mother. Solomon's true motive for having Adonijah killed was again political; he was removing his rival for kingship. Comments or Questions..

Reading for July 27th

 Read 1 Kings 2.1-9. In 2.1-26: Solomon deals with his rivals.. In verses 1-4: David's charge to Solomon is in deuteronomistic style and is typical the charges that one leader gives to another in the Deuteronomistic History, especially Moses' charge to Joshua and the people (Deut 4.40; 32.23). In verses 5-9: David's orders justify Solomon's actions in the rest of the chapter. He is told to execute Joab because of Joab's murders of Abner (2 Sam 3.26-30) and Amasa (2 Sam 20.4-10). However these murders were committed years earlier, so that punishing Joab at this point makes little sense. Solomon's true motive for Joab's on was political--Joab had supported Adonijah. Sheol (v. 6) was the abode of the dead. Barzilli had helped David when he fled from Absalom (2 Sam 17.27), and David had promised to take care of Brarzilli's son as a reward (2 Sam 19.31-40). Shimei had cursed David when he fled from Absalom (2 Sam 16.5-8) and then apologized when David returned victorious (2 Sam 19.16-23). 

Reading for July 26th

 Read 1 Kings 1.38-53. In verse 38: The Cherethites and Pelethites were the royal bodyguard, they were Philistines or associated with the Philistines. In verse 39: Anointing was a way of designating a person for some special office. It involved dripping or smearing fine olive oil on the person's head. In verse 50;  The horns of the altar were protections from each corner of the sacrificial altar. Since the altar was holy, grasping the horns was a way of seeking sanctuary from execution. Comments or Questions..

Reading for July 25th

 Read 1 Kings 1.22-37.

In verses 28-32: The movements of Bathsheba and Nathan are confusing and may indicate editorial work of some sort. As it stands, the reader must assume that each of them leaves the king's presence when he interviews the other. In verse 33: The mule was the royal mount (2 Sam 18.9). The Gihon spring was the water source for the city of Jerusalem. Comments or Questions..

Reading for July 24th

 Read 1 Kings 1.11-21. In verse 11: It is surprising to find Nathan and Bathsheba in cahoots; when they were mentioned together previously (2 Sam 11-12). Nathan was condemning David for his adultery with Bathsheba and murder of her husband. In verse 12: Nathan advises Bathsheba on how to save your own life and the life of your own son Solomon. The lives of Bathsheba and Solomon were in danger if Adonijah became king, since new kings customarily killed of all potential rivals (compare v. 21). In verse 17: The promise Bathsheba cities here is not recorded elsewhere and maybe fictional. She may be taking advantage of David's senility in order to have Solomon declared king. Comments or Questions..

Reading for July 23rd

 Read 1 Kings 1.1-9. In 1.1-53: Solomon succeeds David. In verses 1-4: The choice of Abishag (v. 3) to serve David (v. 4) is a test of his virility. The fact that he did not know her sexually (v. 4) indicates that he is impotent and therefore no longer fit to be king. In verse 5: The knowledge of David's impotence spurs Adonijah to declare himself king. The chariots and horsemen, and fifty men to run before him were trappings of kingship (2 Sam 15.1). As the next after Absalom, Adonijah was David's oldest living son (see 2 Sam 3.2-5; nothing is known about Chileab; and many scholars assume he died in infancy). Therefore he was by all rights the heir to the throne. In verses 7-8: The court is divided between those who support Adonijah for king (Joab and Abiathar, v. 7) and those who support Solomon (Zadok, Benaiah and Nathan, among others, v. 8). Since Adonijah was the rightful heir, it must be explained how Solomon came to succeed David. That is the topic of the rest of the chapter. In verses 9-10: Adonijah holds a sacrifice to celebrate his coronation. Such sacrifices were like banquets because the meat from the sacrificed animals was eaten. Adonijah recognized Solomon as his rival and did not invite him or those who supported him sacrifice. Comments or Questions..

Reading for July 22nd

Read Revelation 22.6-21. In 22.6-21: The closing the voices of the Apocalypse. The voices of the opening are matched and expanded in the closing (see 1.1-11). They often overlap. In verses 6-11: The voice of the angel. These words; see the same chain of transmission at 1.1. In verse 8: The voice of John. I, John see 1.19. Fell down, see 1.17; 19.10  In verse 9: Worship God is the dominant note of the whole work; 4.10; 7.11; 11.16; 19.4, 10; and esp 14.7. In verse 10: John is not to seal the book (see Dan 12.9) because the words are needed now (see 1.3). In verses 12-16: The voice of Jesus. I am coming soon (see also v. 7) is an odd declaration at this point as the story but underlies the sense of urgency about the whole work (see 1.3; 2.5, 16.3, 11; 16.15). In verse 13: Alpha and Omega was attributed to God at the beginning of the story (1.8). In verse 14: Blessed, see 1.3. To wash their robes is to maintain faithful testimony even in the face of death (6.11;7.14; 19.13; 12.11). The tree of life is available now (see 22.2). In verse 15: Outside are the dogs shows that there remains an outside even at the end of the story. In verse 16: Jesus shows that the story makes Jesus present to the audience, see 1.1 for the same chain of transmission. The root of David and the morning star are messianic images (see Isa 11; Num 24.17). In 17-20: The voice of the reader. The invitation from the spirit and the bride has both heavenly and earthly origins. The warning protects the spoken word.  In verse 21: The voice of the letter writer. This is a standard letter closing corresponding to the opening at 1.4; see 1 Cor 1.1-2; 16.23-23. Comments or Questions...

Reading for July 21st

 Read Revelation 21.22-22.5. In verse 22: There is no temple because there is no loner a need to mediate God's presence; this is some tension with 3.12 on the literal level. In verse 24: The continued existence of  the nations shows that with all this change John imagines the world organized in its usual fashion. In 22.1-2: The river is perhaps an Eden motif (Gen 2.10), certainly the tree of life is (Gen 2.9; but also see Rev 2.7). In verse 4: Foreheads, see 7.3; 14.9. Comments or Questions...

Reading for July 20th

 Read Revelation 21.9-21. In 21.9-22.5: The vision of the woman of the Lamb. After the general picture of the new creation we have a detailed portrayal of the new Jerusalem, presented as a paired vision to that of the "the  great city" (see 17.3). The bride motif points to the wedding that  culminated the holy war myth. In verse 10: In the spirit, see 17.3. The mountain is traditionally the place of revelation (Ex 19.20=25); John's vision is built on that of Ezekiel (ch. 40). In verse 11: The glory of God was traditional language for God's presence in the Temple (see Ezek 10.18; 43.40). God was described as jasper at 4.3. In verses 12-21: All the city's attributes are  symbolic of the people of God (whose number is twelve). The city has twelve gates because the people of God enter here, the twelve angels are the heavenly counterparts to the earthly messengers; reference to twelve tribes reminds us that those who enter "keep the commandments of God" (12.17; see 7.4-8): the twelve apostles are now understood as the foundation of God's new work (suggesting that John lived in the post-apostolic generation). The angel with the measuring rod provides the symbolic figure that interpret the meaning of the city. It is foursquare because it is of the earth. The English measure of fifteen hundred miles hides the significance of the Greek's 12,000 stadia.  This city would be a hundred times larger than ancient Babylon. The wall is 144 cubits high (twelve squared) about 300 feet. Every jewel points to the richness of the city; those named correspond to the jewels associated with the twelve signs of the zodiac, in reverse order (see also Ex 28.17-21; 39.10-14). Comments or Questions.. 

Reading for July 19th

 Read revelation 21.1-8. In 21.1-8: The new creation. One could not imagine a more stark portrayal of a completely new beginning. The sea is an image of chaos, now banished. In verses 2-3: The descent of the new Jerusalem from heaven symbolizes the merging of the two realms: The God now lives among mortals. In verses 5-6; It is done, see 16.17: This is the first direct word from the one on the throne (see 4.2). In verse 8: it is surprising that the faithless are still addressed (see 22.11). Comments or Questions..

Reading for July 18th

 THE ACTS OF SALVATION

In 20.11-22.5: Three visions close out John's story: The dead are raised and judged; the world is renewed; and the city of God is established.

Read Revelation 20.11-15. In 20.11-15: The judgment of the dead. The great white throne recalls 4.2, but white now because it represents the victory in the battle. In verse 12:  The image of the books of deeds plays on the metaphor of the finality of the written word and the lived life. The book of life is the book that gives life (as tree of life, 2.7; 22.2). In verse 14: The sea, death, and Hades, (the grave) are the three repositories of the dead, here clearly meaning their bodies. The second death is now identified with the lake of fire but not described as an eternal torment. this would seem to be the end of evil, but see 22.11,15. Comments or Questions..

Reading for July 17th

 Read Revelation 20.7-10. In 20.7-10: The battle against Satan. The persistence of evil is symbolized by the release of Satan, who is still able to gather an army and march against the camp of the saints. In verse 8: Gog and Magog as well as the general scenario, are drawn from Ezek 37-48. In verse 9: The fire ... from heaven recalls both the sign of the false prophet/beast (13.13) and the deliverance of the true prophet Elijah (2 Kings 1.10); another image for God's word (2 Esd 13.10, 38). Again these is no portrayal of a battle (see 16.7). In verse 10: The lake of fire, see 19.20. Comments or Questions..

Reading for July 16th

 Read Revelation 20.1-6. In 20.1-6: The thousand year peace.  This short scene has been of enormous influence. Its is the only reference to the thousand-year reign of peace in early Christian literature, but the idea of a  millennium has dominated much later thought. Angel, see 2.1, 12.7-12. In verse 2: Dragon, see 12.3. Bound, see Mk 3.27. In verse 3: The bottomless pit is the locus of chaos, the antithesis of the throne of God (see 9.1-11; 11.7; 17.8). In verse 4: A thousand years is a complete time. Throne, see 4.2. Souls, see 6.9-11. Mark, see 13.11-18. In verse 5: The rest of the dead could mean the righteous who were not martyrs or, more likely, the unrighteous. In verse 6: The second death implies that those raised later will face only the prospect of a second death. Comments or Questions..

Reading for July 15th

 Read Revelation 19.17-21. In 19.17-21: Battle against the beast. The scene opens and closes with the gory spectacle of vultures feasting on the corpses after the battle, but no battle is ever portrayed. The false prophet is the same as the beast from the earth (13.11-18). The lake of fire combines the image of Dan 7.11 with Greek idea of hell as a place of torment after death. In verses 20-21: Here only the beasts were cosigned to the fire, the rest we see 20.15. While the image is violent, the nonviolent meaning is emphasized: The wicked are slain by the sword of Jesus (also his testimony; see 12.11, 20.4). Comments of Questions.. 

Reading for July 14th

 Read Revelation 19.11-16. In 19.11-16: The heavenly warrior. The heaven opened or the sky opened. The white horse symbolizes victory, but with nearly the opposite meaning as the white horse at 6.2. There the meaning was the one who starts wars, here the victory ends war. Elements of the description were used earlier: Faithful and True are names connected with the death of Jesus at 3.14. In verse 12: Eyes like a flame and the sword remind us of the exalted human of the opening vision (1.14). In verses 13-16: The robe dipped in blood and the wine press echo the judgment scene at 14.20. The rod was the mark of the woman's son (see 12.5). The name no one knows signals the person is beyond ordinary understanding (see 2.17), the Word of God is the third name given this figure, and the most revealing; it is connected with the image of the sword that comes from his mouth, for this is how the victory over evil will be won: by the word (19.12). Comments or Questions..

Reading for July 13th

 Read Revelation 18.20-19.10. This passage is a disturbing call to rejoice at the destruction of Babylon, indicating a deep hostility. In verses 18-20: They rejoice like someone who has won a lawsuit; God has given judgment for you against her. In verses 21-24: The millstone was a common image of judgment (see Mk 9.42); such prophetic symbolic actions were common. This is now the third image of Babylon's destruction: 17.16; 18.2; there will be a fourth at 19.3. The blood of all the prophets is found in no one city, but it is found in the great city. In 19.1: In response to the command of 18.20, the heavenly multitude shout hallelujah, joined  by the 24 elders (see 4.4; 11.4). The scene echoes the throne scene in chs. 4-5; see also 11.15-18. In verse 6: The Lord ... reigns echoes 11.15. In verse 9; The angel said to me introduces a short exchange between John and the angel, in which John tries to worship the angel and is rebuked (see the similar scene at 22.8-9). In verse 10: The sprit of prophecy or the spirit that inspires prophecy, John must not worship the messenger because the source of the message is the testimony of Jesus (Jesus' life and word). Comments and Questions..

Reading for July 12th

 Read Revelations 18.1-19. In 18.1-19,10: The songs over Babylon: lament and rejoicing. In 18.2: Fallen, fallen is repeated from 14.8. Babylon (Rome; see 14.6; 17.5) is now portrayed as deserted and desolate. In verse 4: Another voice because it now addresses the faithful. Come out is a call for separation, the seven messages give some sense of what such separation entailed (see 2.13-16; 3.20-25). In verse 6: Render ... as the ... rendered is a call to appropriate justice (see 16.6) In verse 7: As ... so is a similar call, but adding the notion that the accumulation of wealth and privilege is itself worthy of retribution. In verses 9-19: A dirge in three parts. The kings of the earth mourn the destruction of the great city (see comments on 11.8; 12.18). In verses 11-13: The merchants mourn her lost wealth; notice how the list ends; slaves-and human lives. There is an implicit indictment of wealth and oppression in these poems. In verses 17-18: The shipmasters mourn the loss of commerce. The image of the great city here is appropriate only to a city like Rome (not Jerusalem, an inland city). Comments or Questions..

Reading for July 11th

 Read Revelation 17.1-18. In 17.1-18: Vision of the woman in purple. Once again the story moves from summary to detailed narrative, as the destruction of Babylon is acted out. The mention of the seven angels continuously connects this scene with the previous one (chs.15-16). The great whore is a new character, but strongly reminiscent of the prophetic charge against God's people: Isa 1.21; Jer 3.1-9; Ezek 16; and throughout Hosea. At the end of the scene John will explicitly identify her with the great city (Jerusalem at 1.8) that rules over the kings of the earth, which can only mean Rome. This is also the power of the name Babylon--the city that, like Rome, destroyed Jerusalem. Nevertheless, the violence of the beast against the whore (v. 16) is strongly suggestive of the destruction of Jerusalem in the Jewish-Roman war (with imagery drawn from Ezek 15.36-42). All who sleep with the beast will be devoured. In verse 3: In the spirit is John's way of signaling the spiritual nature of the vision; see 1.10, 4.2, and 20.10. The beast was introduced in ch. 13. In verse 4: The purple, scarlet, and gold mark the woman as senatorial class, for only they could wear these colors. In verse 5: Jeremiah saw Babylon as a golden cup in God's hands, making the nations drunk (51.7-8). Forehead (see 3.16). In verse 6: Being drunk with blood echoes the third bowl, 16.6. In  verse 8: The beast who was, and is now, and is to come is often understood with reference to the ancient myth of the return of Nero, but that myth did not involve Nero's death. another possibility is that while the present Roman government might not seem to bad, both its past (the death of Jesus) and its future (the final battle) show its beastly or demonic underpinnings. The description satirizes the description of Jesus at 1.17-18. In verse 9: The seven kings are symbolic. There are to be seven emperors (a complete series) but the present emperor is always a sixth (see 666 at 13.11-18). None of the many attempts to count actual rulers has proven convincing. Comments or Questions..

Reading for July 10th

 Read Revelation 16.1-21. In 16.1-21: The pouring out. The effects of the seven bowls mirror those of the seven trumpets--earth, sea, rivers, sun, abyss/throne of the beast, Euphrates River-only now destruction seems to be complete (compare 15.3; with 8.9). In verse 6: It is what they deserved indicates a kind  of intrinsic divine justice, evil suffers the inevitable consequences of its actions. In verse 12: The Euphrates marked the eastern boundary of the Roman Empire, beyond which lay Rome's  powerful enemy, the Parthians. In verses 15-16: Hamagedon (Hebrew for Mount Magedon) by contrast is not a place on any map; efforts to identify is with Megiddo in Palestine fail because Megiddo is a plain, not a mountain. This is a spiritual war, as the reference to coming like a thief indicates. In verse 17: It is done; the forces of evil are defeated but no battle is ever shown. The saying is reminiscent of Jesus' cry from the cross in John's Gospel: It is finished (Jn 19.30). Both rest on the conviction that the death of Jesus is the victory over evil.  Traditional signs of divine presence follow (see 4.5). In verse 19: The great city is primarily Rome (17.18) but can also be Jerusalem (11.8). In verse 21: The hundred-pound hailstones are meant to seem impossibly large, even as the other disasters here are of unimaginable proportions. Comments or Questions..

Reading for July 9th

THE ACTS OF JUDGMENT

In 15.1-16.21: The brief symbolic announcement of judgment now opens out into a detailed, sequential portrayal.  

 Read Revelation 15.1-8. In 15.1-8: The preparation. This third portent; see 12.1, 3. These are the last plagues not because they represent the final outcome of the story. The sea is the same as in the worship scene, 4.6. In verse 2: These who had conquered are the 144,000 of 14.1 and those under the altar of 6.9, who conquer by the death of Christ and by their own deaths (12.11). In verse 3: The song of Moses and the song of the Lamb is a composite of the Exodus song (Ex 15; Deut 32) with Ps 111.22; 86.8-9 and Jer 10.6-7, 16-19. The community is committed to both Moses and Jesus (see 12.17; 14.2). In verse 6: The plagues are another reference to the Exodus tradition. The scene is the temple recalls Is 6. Comments or Questions..

Reading for July 8th

 Read Revelation 14.6-20.In 14.6-20: The announcements of the end. For angel, see comment on 2.1. The eternal gospel is the central message of Revelation, the proper worship of God. In verse 8: Babylon was the first destroyer of Jerusalem, even as Rome was the second (2 Kings 24; Isa 21.9). In verse 9: For the mark on their foreheads, see 13.16. In verse 10: The wine of God's wrath of questionable morality if viewed as something separate from the choice to worship the beast. In verse 11: There is no rest implies that this is the present experience, contrast v. 13, those who die in the Lord will rest. In verse 12: The call for endurance shows that the real purpose of this section is to admonish the faithful to resistance. In verse 14: The white cloud is the traditional apocalyptic symbol of the final judgment; Dan 7.13; Mark 13.26. For the Son of Man, see 1.3. In verses 15-18: The harvest is both a traditional symbol for judgment and a metaphor of consequences; the grapes are ripe (see Joel 3.13; Rev 16.6). The angel with authority over fire recalls 8.3-5, also a judgment scene. In verses 19-20: The wine press is a traditional image of God's wrath (Isa 63.1-4), but here it is trodden outside the city--a place or rejection (1 Kings 21.13) but also connected with the place of Jesus' death (Heb 13.11-12). Two hundred miles is literally 1,600 stadia, the 1,600 being symbolic of earth (4x4) and wholeness (10x10); thus the whole earth. Connected as it is with grain and grapes-bread and wine-the allusion here is to the blood of Christ that covers the whole earth in the Eucharist. Comments or Questions..