The Revelation of John 11

¹ And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

² But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

³ And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

⁴ These are the two olive trees, and the two candlesticks standing before the God of the earth.

⁵ And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

⁶ These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

⁷ And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

⁸ And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

⁹ And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

¹⁰ And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

¹¹ And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

¹² And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

¹³ And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

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¹⁴ The second woe is past; and, behold, the third woe cometh quickly.

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¹⁵ And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

¹⁶ And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

¹⁷ Saying, We give thee thanks, O LordGod Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

¹⁸ And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

¹⁹ And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

The Conflict

Between Two Witnesses and the Gentiles

Revelation 11:1-13 describes a crucial moment of the apocalyptic vision, where two witnesses of God prophesy for 1,260 days in the midst of an open conflict with the nations. The passage is often interpreted in connection with Jerusalem and the Temple, but a detailed analysis of the text suggests that the focus is not on the Temple or the Jews, but on the confrontation between divine testimony and the pagan world. The events take place in the outer court of the Temple, where the nations have the right to be, and the culminating scene is not about the complete destruction of the city but a divine act of judgment that leads to the repentance of those who remain.

1. Who Are the Two Witnesses and Why Are They Dressed in Sackcloth?

The two witnesses are described as being dressed in sackcloth, a biblically significant detail. In the Old Testament, sackcloth garments were worn by prophets and God's people during moments of repentance, warning, and sorrow (Isaiah 20:2, Jeremiah 4:8, Daniel 9:3). This symbol suggests that their message is one of judgment and a call to repentance, not one of comfort or acceptance. They are not leaders of the existing religious system and are not associated with the Temple priesthood, but are rather God's messengers—like Isaiah, Jeremiah, or John the Baptist—proclaiming the truth in a hostile environment.

2. Where Does the Conflict Take Place and Who Are the Nations?

The text clearly distinguishes between the Temple, which is measured, and the outer court, which is left to the nations (Revelation 11:2). This suggests that the central scene of the conflict does not occur inside the Temple, but in the outer court where the nations have access. The nations are not only present, but they also "trample on the holy city," indicating their domination over Jerusalem. However, this city is no longer holy in a real sense, as it is symbolically called "Sodom and Egypt" (Revelation 11:8), referring to the spiritual corruption of its inhabitants. The Jews, who had defiled the city through their apostasy, are not actively present in this scene. If they were hidden in the Temple, it would imply that the Temple itself was defiled, yet the text makes no reference to such a reality. Thus, the emphasis is not on the Jews but on the nations dominating the scene and reacting to the message of the two witnesses.

3. The Death and Resurrection of the Witnesses – The Triumph of Divine Truth

For 1,260 days, the two witnesses proclaim the divine message, but it is rejected. The nations perceive them as an obstacle and a torment, and when the Beast that rises from the Abyss kills them, the inhabitants of the earth rejoice and send gifts to one another, celebrating their death (Revelation 11:10).

This joy demonstrates the hostility of the nations toward God's message. The Beast from the Abyss becomes their "liberator," putting an end to a period of spiritual confrontation. However, after three and a half days, the witnesses are resurrected, radically changing the situation. The nations are confronted with an undeniable divine reality: God has the power to raise the dead, proving that His witnesses were authentic messengers. This divine miracle produces a powerful reaction among the nations.

4. The Earthquake and the Unexpected Repentance of the Nations

After the resurrection of the witnesses, a great earthquake occurs, and its effects are remarkable: a tenth of the city collapses and 7,000 people are killed (Revelation 11:13). These numbers are significant: not the entire city is destroyed, but only a portion, and the number of those killed is limited. This suggests that the event is not a complete destruction, but a partial divine judgment.

The most important aspect is the reaction of the survivors: "the rest were terrified and gave glory to the God of heaven" (Revelation 11:13). Unlike other scenes in Revelation where people refuse to repent despite divine punishments, here the nations acknowledge God's power and repent. This indicates that the ultimate purpose of the events in this passage is not just judgment but also the salvation of the nations.

5. What Does This Vision Mean?

Revelation 11 does not depict a confrontation between Jews and Gentiles or a problem related to the purity of the Temple. The conflict takes place in the outer court, where the nations have the right to be, and unfolds between the two witnesses and the world that rejects the divine message. In the end, the nations are not only punished but are led to acknowledge God.

This is one of the few scenes in Revelation where we see a positive response from the nations to the manifestation of divine power. The death of the witnesses initially seems to be a victory of the world over God's testimony, but their resurrection and the following earthquake demonstrate that divine truth cannot be suppressed. Ultimately, the repentance of the nations becomes the climax of this vision, showing that God's purpose is not just destruction but the salvation of those who come to recognize Him.

Through this perspective, Revelation 11 gains a deeper meaning: not merely a judgment upon the world, but an opportunity for the nations to understand the power and truth of God.

The Confrontation with the Beast from the Abyss

Revelation 11 presents a crucial scene of confrontation between divine testimony and a world that rejects it. The two witnesses, who prophesy for 1,260 days clothed in sackcloth, are identified as "the two olive trees and the two lampstands that stand before the Lord of the earth." This description, along with their prophetic roles, creates a direct link with Old Testament prophets, especially Elijah and Moses. Moreover, this symbolism indicates a broader dimension: the Law and the Prophets, representing the entire divine testimony presented in the Bible.

1. The 1,260 Days and the Connection with Daniel and Revelation

A central element of this vision is the period of 1,260 days (42 months or 3.5 years), which repeatedly appears both in Daniel and Revelation:

• Daniel 7:25- The period during which an oppressive ruler will persecute the saints: "a time, times, and half a time."

• Daniel 12:7- "It will be for a time, times, and half a time, when the power of the holy people has been completely shattered."

• Revelation 11:2-3- "The Gentiles will trample the holy city for 42 months... the two witnesses will prophesy for 1,260 days."

• Revelation 12:6, 14- The woman in the vision is nourished in the wilderness for 1,260 days / a time, times, and half a time.

• Revelation 13:5- The beast has authority for 42 months.

This is the only prophetic period present both in the Old and New Testaments, creating a clear link between Daniel and Revelation as two complementary testimonies of the divine plan.

2. The Beast from the Abyss and Autonomous Philosophy

In Revelation 11, the two witnesses are killed by the Beast that rises from the Abyss. This beast is not explicitly identified in this passage, but it reappears in Revelation 17 as a symbol of a worldly power hostile to God. Interpreting it as Autonomous Philosophy, meaning a rationalist mindset that rejects any divine revelation and prophecy, makes sense in the context where prophecies are "tormenting" to the inhabitants of the earth.

• Autonomous Philosophy, through rationalism and secular humanism, fights against any form of prophecy and revelation.

• Daniel and Revelation are the most controversial prophetic books, being the most difficult to accept into the biblical canon.

• Both prophetic books speak of judgment, plagues, and the end of history—things that rationalist thought rejects.

Thus, the two witnesses are eliminated by this intellectual Beast, and their death is celebrated by those who oppose divine Revelation.

3. Elijah and Moses – Biblical Models of the Two Witnesses

Among all Old Testament prophets, Elijah and Moses resemble the two witnesses the most:

• Elijahstopped the rain for 3.5 years (1 Kings 17:1), just like the two witnesses (Revelation 11:6).

• Mosesturned water into blood and brought plagues upon Egypt (Exodus 7:20), just like the two witnesses.

• Both were persecuted by political powers—Elijah by Ahab and Jezebel, Moses by Pharaoh.

• Both appear on the Mount of Transfiguration alongside Jesus (Matthew 17:3-4).

• Both are linked to divine testimony: Elijah symbolizes Prophecy, while Moses symbolizes Law.

Therefore, the two witnesses in Revelation appear to be a combination of Elijah’s and Moses’ work, representing the complete testimony of God through Law and Prophets.

4. Their Death and Resurrection – Parallel with Jesus

A key element of the two witnesses is their death and resurrection after three and a half days:

• Their death is celebrated by the inhabitants of the earth, who exchange gifts with one another (Revelation 11:10).

• Their bodies remain unburied, a symbol of mockery and shame, just like in the Old Testament, where leaving bodies unburied was a sign of a curse (1 Samuel 31:8-13, Jeremiah 8:1-2).

• After three and a half days, God raises them up and takes them to heaven (Revelation 11:11-12), just like Jesus, who rose after three days.

This suggests that the two witnesses reflect the work of Christ and that their apparent death is not a defeat but part of the divine plan.

The French Revolution and Revelation

Prophetic Symbolism and Historical Impact

1. The Connection between the French Revolution and Revelation 11

The biblical passage in Revelation 11:7-13 speaks of two witnesses who are killed, and their bodies lie exposed, being mocked by the inhabitants of the earth. After a period of three and a half days, they are resurrected and taken up to heaven, causing fear and a major earthquake.

This passage has a direct connection with the French Revolution (1789-1799), an event that led to the abolition of the monarchy and an unprecedented persecution of the Christian religion. At the same time, this period marked one of the most aggressive attacks on the Bible, leading to its prohibition, ridicule, and even burning.

2. Interpretation of the Two Witnesses

Two main interpretations have been proposed for identifying the "two witnesses":

• Church and Royalty– symbolizing two institutions heavily attacked during the Revolution.

• The Old and New Testaments– symbolizing the Bible, which was banned, burned, and ridiculed, but later "resurrected" through the efforts of Bible Societies.

Among the two interpretations, the second seems to correspond better to historical reality. The Bible had been "in sackcloth" for 1,260 years, imposed only in Latin by the Catholic Church. Only after the French Revolution did it experience a massive "resurrection" through widespread translation and distribution.

3. French Revolution Events that Correspond with the Prophecy

• Dechristianization of France– In 1793-1794, the Christian religion was almost completely banned. Churches were closed, clergy persecuted, and divine services suppressed.

• Cult of Reason– A secular cult created to replace Christianity, symbolized by a "Goddess of Reason."

• Destruction of the Bible– There were documented cases of public Bible burning and its prohibition in some regions.

• Lack of Spiritual Authority– France became, for the first time in history, a completely secular republic.

4. The Problem of the 3.5 Years in Prophecy

According to the biblical text, the two witnesses were to be dead for "three and a half days." Applying the principle of "one prophetic day = one year," we arrive at 3.5 actual years.

• The period of active dechristianization was in 1793-1794, but religious prohibitions remained in force until 1797, corresponding to the prophecy.
• After 1797, religion ceased to be actively persecuted, and the circulation of the Bible was once again allowed.

5. The "Resurrection" of the Bible after the Revolution

After a period of prohibitions, the Bible experienced a massive revival through the efforts of Bible Societies, which were established to distribute the Bible in vernacular languages.

• 1804: Founding of the British and Foreign Bible Society (BFBS)– Played a key role in printing and distributing the Bible at affordable prices.

• Distribution of the Bible in French:By 1820, BFBS had distributed over 400,000 Bibles and New Testaments in France.

• Other languages:

  • German:Massive printings using Martin Luther's translation.

  • Spanish:Over 20,000 copies printed by 1820.

  • Italian:Approximately 15,000 copies printed during that period.

6. Difference between the Pre-Revolutionary and Post-Revolutionary Periods

Before the Revolution:

• The Bible was restricted, available only in Latin.

• Vernacular translations were limited and censored.

After the Revolution:

• Bible Societies distributed the Bible on a large scale.

• Printing technology allowed for mass printings, accessible to all social classes.

Conclusion

The prophetic and historical analysis confirms that the French Revolution was a key moment in the relationship between society and religion. The events of the period 1793-1797 correspond to the description in Revelation 11, and the "resurrection" of the Bible through Bible Societies demonstrates a strong contrast with the pre-revolutionary era. This transformation laid the foundation for the modern accessibility of the Bible and profoundly influenced European society.

The Prophecy That Disturbs the World

The two witnesses in Revelation 11 prophesy. This detail is essential because prophecy has a direct, often harsh character, confronting people with the truth without offering them a pleasant or convenient version of reality. This is why they are perceived as a threat by those in the Temple court and, especially, by the Beast that rises from the Abyss.

This situation reminds us of ancient times when false prophets told kings only "good news"—things they wanted to hear. In contrast, God's faithful prophets spoke the truth regardless of the consequences. The result? They were persecuted, mocked, and often killed for their message.

Isaiah 30:10– "They say to the seers, 'See not'; and to the prophets, 'Prophesy not unto us right things, speak unto us smooth things, prophesy deceits!'"

This was the fate of John the Baptist, who was beheaded because he confronted Herod. It was also the fate of Jeremiah, imprisoned for prophesying the fall of Jerusalem. Jesus Christ himself was rejected and crucified for speaking the truth to the Jews, and now the Gentiles find themselves in exactly the same situation. They believe they are worshiping God, but in reality, they are opposing divine prophecy and persecuting those who tell them the truth.

A Parallel with History: 1,260 Years of Suppression

The two witnesses prophesy for 1,260 days, but applying the biblical principle of "a day for a year" (Ezekiel 4:6, Numbers 14:34), it means 1,260 years. In history, this period coincides with the dominance of the medieval Catholic Church (538–1798 A.D.), during which:

• Daniel and Revelation were kept "in sackcloth"—that is, used only to instill fear rather than reveal divine truth.

• Liturgies were held exclusively in Latin, unintelligible to the common people, making biblical prophecies inaccessible to the masses.

• In 1798, French general Berthier captured Pope Pius VI, marking the end of Rome's absolute religious dominance.

• The French Revolution (1789–1799)was the extreme expression of Autonomous Philosophy, which completely rejected divine revelation and directly attacked Christianity.

• During this period, the Bible was banned, and Christianity was almost eliminated from public life.

Revelation 11:7-10– "The beast that ascends from the Abyss will overcome them and kill them... The inhabitants of the earth will rejoice over them and send gifts to one another."
This symbolic death of the two witnesses represents the complete suppression of the books of Daniel and Revelation, the two prophetic books that have always been a "thorn" in the side of religious and political authorities.

Their Resurrection: The Revival of the Prophetic Message

After this period, something remarkable happened: Daniel and Revelation were "resurrected" and became accessible to all people. This process can be correlated with:

• The translation of the Bible into modern languagesbeginning in the 19th century.

• The founding of Bible societiesthat distributed Scripture on a global scale.

• Increased interest in the prophecies of Daniel and Revelation, which were no longer hidden but openly studied.

Daniel 12:4– "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased."
Revelation 1:3– "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand."
This was a true revival of the prophetic testimony that had been suppressed for so long.

The Three Angels in Revelation 14: Warning, Not Good News

Many believe that the three angels in Revelation 14 bring a message of "good news," but in reality, they deliver severe warnings, not a comforting message:

• The First Angel (Revelation 14:6-7)– "Fear God, and give glory to Him; for the hour of His judgment is come!"
  This is not good news for those living in spiritual indifference.

• The Second Angel (Revelation 14:8)– "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."
  A message that challenges the entire false religious system and its corrupt structures.

• The Third Angel (Revelation 14:9-11)– "If any man worship the beast and his image, and receive his mark... he shall be tormented with fire and brimstone."
  This is the most powerful warning in the Bible.

The essential point is that the Everlasting Gospel proclaimed by these angels is not the Gospel preached by traditional Christianity. Their message comes as a severe correction, warning the entire world that it has been deceived and that, without realizing it, it is on the verge of worshiping the Beast rather than God.
Revelation 14:12– "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

Daniel and John – The True Two Witnesses

An essential detail is that the only prophet in the Old Testament explicitly described as being dressed in sackcloth is Daniel (Daniel 9:3). In the New Testament, the only prophet who completes Daniel's message is John, the one who received the revelations of the Apocalypse. Both are in exile—Daniel in Babylon, John on the island of Patmos—thus forming a perfect prophetic duo.

The Seventh Trumpet

and the Fulfillment of Prophecy

In Revelation 10:7, the mighty angel declares that "the mystery of God will be finished" at the sounding of the seventh trumpet. This mystery had been "announced to His servants the prophets," indicating a clear connection with Old Testament prophecies.
The moment of the sounding of the seventh trumpet is described in Revelation 11:15-19, where the culminating event is the opening of the heavenly Temple and the revelation of the Ark of the Covenant. This scene holds the key to understanding the fulfillment of an ancient prophecy sealed until the end of time.

The Only Sealed Prophecy about the Heavenly Temple

The essential question is: Where do we find in the Old Testament a prophecy about the heavenly Temple that was "sealed" until the time of the end?
The answer lies in Daniel 8:13-14, where the prophet receives a vision about the defilement of the Sanctuary and its cleansing:

• Daniel 8:13– "How long will the vision be concerning the daily sacrifice and the transgression of desolation?"

• Daniel 8:14– "For two thousand three hundred evenings and mornings; then the sanctuary shall be cleansed."
  Later, in Daniel 8:26, the angel tells Daniel that this vision must be sealed until the time of the end:

• "And the vision of the evenings and mornings which was told is true; therefore seal up the vision, for it refers to many days in the future."
  This is the only place in the Old Testament where a prophecy about the heavenly Temple is sealed!

Revelation 11:19 – The Fulfillment of Daniel's Prophecy

The connection between Daniel 8 and Revelation 11 is evident:

• In Daniel 8, the heavenly Sanctuary is profaned and must be cleansed.

• In Revelation 11:19, the heavenly Temple is opened, and the Ark of the Covenant is seen, indicating the beginning of the prophesied cleansing.
  The seventh trumpet marks the moment when the mystery of God is finished, meaning that the sealed prophecy from Daniel is now revealed.
  Therefore, what was sealed in Daniel finds its fulfillment in Revelation 11.

Unsealing the Book of Daniel and the Access to Truth

In Revelation 10:2, John sees an angel holding "a little book open" – a crucial detail. Later, John is instructed to eat it:

• Revelation 10:10– "It was as sweet as honey in my mouth, but when I had eaten it, my stomach became bitter."
  This symbolic experience indicates a prophecy that initially brings joy but subsequently becomes difficult. The book is most likely the Book of Daniel, which in Daniel 8:26and 12:4was "sealed until the time of the end."
  Thus, at the sounding of the seventh trumpet, the Book of Daniel is no longer sealed – the understanding of the prophecies is now accessible.

The Opening of the Heavenly Temple and the Significance of the Ark

Another important detail from Revelation 11:19is that the Ark of the Covenantis seen.
The Ark was located in the Most Holy Place, the most sacred part of the Temple. In the Jewish system, the Most Holy Place was accessible only to the High Priest on the Day of Atonement, the annual judgment day for the people of Israel.
If, at the seventh trumpet, the heavenly Temple is opened and the Ark becomes visible, it indicates a transition in God's plan, related to judgment and the cleansing of the Sanctuary prophesied in Daniel 8:14.

Revelation 11:15-18 – Judgment and the Final Moment

The sounding of the seventh trumpet not only opens the heavenly Temple but also brings the final proclamation:

• "The kingdoms of this world have become the kingdoms of our Lord and of His Christ."(Revelation 11:15)

• "The nations were angry, and Your wrath has come, and the time of the dead, that they should be judged."(Revelation 11:18)
  This confirms that the time of final judgment has arrived, which perfectly matches the cleansing of the Sanctuary from Daniel 8:14.

All these elements confirm that the seventh trumpetmarks the moment of the fulfillment of the prophecy from Daniel 8. What was once the "mystery of God" is now revealed, and humanity enters the final phase of its history, under the vigilant eye of divine judgment.

The Seventh Trumpet Sounded in 2020

The Decisive Moment of History

The Fulfillment of the Prophecy in Daniel 8:14

In Daniel 8:14, the prophet receives a crucial revelation:
"And he said to me, 'For two thousand three hundred evenings and mornings; then the sanctuary shall be cleansed.'"
This prophecy was sealed for the time of the end (Daniel 12:4) and found its fulfillment in the year 2020 A.D., with the sounding of the seventh trumpetin Revelation 11:15-19.
This means that in 2020, the mystery of God was finished, the heavenly Temple was opened, and humanity entered the final phase of its history. The seventh trumpet is no longer a future event but a reality that has already been fulfilled!

The 2,300 Evenings and Mornings: From 280 B.C. to 2020 A.D.

According to the biblical principle of "a day for a year"(Ezekiel 4:6, Numbers 14:34), the 2,300 evenings and morningsrepresent 2,300 literal years. Calculating this period starting from 280 B.C., we arrive precisely at the year 2020 A.D.– the year in which the seventh trumpet sounded and the final events began.
Why 280 B.C.?This is the year when autonomous philosophyand Greek thoughtbegan decisively shaping human culture, even influencing religion. The little hornin Daniel 8is not just a political power but an intellectual revolutionthat distorted divine truth.

• 280 B.C.– The expansion of Greek philosophy begins, influencing both Judaism and future Christian theology.

• 2020 A.D.– The 2,300 years conclude, and the heavenly sanctuary is cleansed, marking the beginning of the final judgment.

The Seventh Trumpet and the Opening of the Heavenly Temple

Revelation 11:15-19describes the events that occur at the sounding of the seventh trumpet:

• "The kingdoms of this world have become the kingdoms of our Lord and of His Christ."(Revelation 11:15)

• "The nations were angry, and Your wrath has come, and the time to judge the dead."(Revelation 11:18)

• "Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple."(Revelation 11:19)

This scene is no longer a future event but was fulfilled in 2020. The heavenly Temple is now open, indicating that the final phase of God's plan has begun. The cleansing of the heavenly sanctuaryfrom Daniel 8:14is a process already taking place!

Signs of Fulfillment: What Happened in 2020?

• A global crisis of unprecedented scalethat shook the world order and forced humanity to reassess spiritual values.

• 2020 was a year of increased prophetic study, as biblical truth began to be rediscovered.

• A turning point in spiritual history– the restoration of an authentic understanding of Scripture and a clear call to separate from the autonomous philosophythat had dominated human thought for 2,300 years.

The Truth Is Restored

The prophecy of Daniel 8:14is not merely a future event. We are already witnessing its fulfillment!
The seventh trumpet sounded in 2020, marking:

1. The end of the reign of autonomous philosophy– Since 280 B.C., this philosophy distorted divine truth.

2. The cleansing of the heavenly sanctuary– The Temple of God has been opened in heaven, indicating a decisive transition in the divine plan.

3. The final judgment has begun– Humanity is no longer in a phase of waiting but in the final phase of history.

Everyone must choose between divine revelationand the deceptive systems of this world.

The Opening of the Temple

In Revelation 11:19, John sees that "the temple of God was opened in heaven, and the ark of His covenant was seen in His temple." Later, in Revelation 15:5, a similar statement appears: "After these things I looked, and the temple of the tabernacle of the testimony in heaven was opened." At first glance, this seems like a repetition, but the essential question is: Did the temple open twice, or is it a single event described from two perspectives?

If we carefully analyze the text, there is no mention that the temple was closed after Revelation 11:19. If there had been a closing and reopening, we would expect to find a verse explicitly mentioning this. The absence of such a text suggests that the temple was opened only once, at the seventh trumpet. The difference between the two passages is not a chronological succession of openings but a reiteration of the idea to introduce a new aspect of the vision: the first time, the Ark is seen, and the second time, the angels are presented as they come out of the temple to deliver the final plagues.

Who Is Inside the Temple Before the Angels Come Out?

Revelation 15:8 states that "the temple was filled with smoke from the glory of God and from His power, and no one could enter the temple till the seven plagues of the seven angels were completed." This raises an important question: If no one could enter, does it mean someone was already there?
Possible Options:

1. God Himself– The most plausible answer is that God is in the temple. In Revelation 16:1, a loud voice is heard "from the temple," giving the command to pour out the plagues. If God is present there, it would explain why no one else can enter after the temple is filled with glory.

2. The Angels Who Are About to Come Out– Since Revelation 15:6 states that "the seven angels came out of the temple," it is evident that they were already inside. It is possible that they were there waiting for the right moment to receive the command to pour out the plagues.

3. One of the Four Living Creatures– In Revelation 15:7, one of the four living creatures gives the angels the golden bowls filled with the wrath of God. If the angels were in the temple before coming out, and the living creature gave them the bowls before they left, it indicates that the living creature was also inside the temple.

Where Do the Bowls of God’s Wrath Come From?

Revelation 15:7 says that "one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God." But where were these bowls before being given to the angels?
Two Possibilities:

1. The Bowls Were Already in the Temple– If the living creature was in the temple and gave the bowls to the angels there, it means these objects were in the temple before that moment. This would support the idea that the heavenly temple is the place where divine judgments are prepared.

2. The Living Creature Was Not in the Temple, and the Bowls Came from Elsewhere– This option would imply that the living creature received the bowls from another place and brought them to the angels after they left the temple. However, there is no indication in the text that the bowls originated from an external location.

Biblical Evidence That Judgment Comes from the Temple

Throughout the Bible, the temple is the place where divine judgments are prepared and announced. This is supported by several passages:

• Joel 3:16– "The Lord also will roar from Zion, and utter His voice from Jerusalem; the heavens and earth will shake."

• Isaiah 66:6– "A voice of uproar from the city, a voice from the temple, the voice of the Lord who is rendering recompense to His enemies."

• Ezekiel 9:6– "Begin at My sanctuary!"

In Revelation, the same theme continues:

• Revelation 15:6-8– The angels come out of the temple to deliver the final judgment.

• Revelation 16:1– The command to pour out the bowls comes from the temple.

• Revelation 14:15-18– An angel comes out of the temple to announce the beginning of the harvest of judgment.

These passages support the idea that the temple is the place from which divine judgment is issued and that the bowls, as instruments of this judgment, were in the temple before being handed to the angels.

Is Revelation 15:1-7 a Progression or a Repetition?

Another aspect to clarify is whether there is a clear progression between Revelation 15:1 and Revelation 15:6-7, or if it is just a repetition.

• Revelation 15:1– "Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete."
  Here, John mentions the existence of the seven angels and the fact that they have the seven plagues.

• Revelation 15:6-7– "And out of the temple came the seven angels having the seven plagues... Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God."
  Here, John describes how the angels come out of the temple and receive the bowls of wrath from the living creature.

If it were a real progression, we would expect the angels not to already have the plagues in verse 1 and to receive them only in verses 6-7. But verse 1 already states that they have the seven plagues, meaning that verses 6-7 are a reiteration of the same idea, but with additional details. This is not a sequence of "first X, then Y," but rather a recap.

Conclusions

1. The heavenly temple opened only once– In Revelation 11:19, at the seventh trumpet. The mention in Revelation 15:5 does not indicate a new opening but restates the idea to introduce the exit of the angels.

2. The angels were already in the temple before coming out– Revelation 15:6 affirms that they "come out" of the temple, indicating that they were already there.

3. The bowls were in the temple before being given to the angels– If the living creature was in the temple and gave the bowls there, this confirms that divine judgment was prepared in the temple.

4. Revelation 15:1-7 is a repetition, not a progression– Verse 1 introduces the event, while verses 6-7 provide more detail without a strict chronological order.

Thus, the text shows that divine judgment is determined from the heavenly temple, and the angels, the living creature, and the bowls are all in place there before the final outpouring of God's wrath is initiated.

The Ideological Struggle

The Stars Cast Down to Earth

Daniel’s vision of the little horn and the image of the dragon in Revelation present a remarkable parallelism. Both involve "stars" being cast down to the earth, but the mechanism by which this occurs is different. In Daniel, the little horn "exalts itself" to the heavens and brings them down, while in Revelation, the dragon "draws" the stars with its tail. This is not a physical confrontation but an ideological one—a war of ideas and influence.

If the angels did not fight with swords but through arguments and persuasion, then these "stars" represent influential figures—spiritual leaders, thinkers, scholars—who were either corrupted or suppressed and replaced. The little horn does not destroy them directly but changes their position, altering their understanding of the truth. Similarly, the dragon does not attack them head-on but attracts them, influencing them.

Greek Philosophy and the Perversion of Revelation

Daniel presents an adversary that rises from the Hellenistic world and attacks the Holy Place. If the Temple is a symbol of divine Revelation, and the "stars" are its representatives, then the one who rises against this system can be none other than Greek Philosophy. Nothing else from Ancient Greece rose against the concept of revealed truth as profoundly as Philosophy did.

Instead of a stable truth revealed by God, Philosophy introduced speculation, relative interpretation, and the supremacy of reason. It did not immediately destroy Revelation but corrupted it through syncretism, reinterpreting it according to human logic. During the Hellenistic period, this process was evident in Alexandria, where Greek thought merged with religious elements, resulting in a system that appeared to preserve Revelation but fundamentally altered it.

Measuring the Temple and Trampling the Truth

In Revelation 11, the measuring of the Temple and the appearance of the two witnesses follow the same pattern. If the Temple symbolizes Revelation, measuring it is a clear delineation of authentic truth from interpretations that corrupt it. The Gentiles who trample itrepresent systems of thought that pervert it, while the two witnesses—Law and Prophets—receive a similar treatment.

These witnesses are not immediately destroyed but are clothed "in sackcloth," suggesting a period of humiliation and alteration of their message. Philosophy, through its syncretism, does not reject Revelation at this stage but reformulates itto be compatible with human reason. However, this phase does not last indefinitely.

The Beast from the Abyss: Pure Philosophy Against Revelation

After 1,260 days, the two witnesses are killed by the beast that rises from the Abyss. If Alexandrian Philosophy was characterized by syncretism and reinterpretation, the Beast from the Abysssymbolizes a different phase—Pure Philosophy, as it existed in Athens. There is no longer an attempt to combine rational thought with mystical or religious elements; instead, Revelation is completely rejected.

This moment marks a crucial transition. Philosophy no longer tries to shape divine truth but entirely denies it. This is the rise of extreme rationalism, philosophical atheism, and materialism, where any reference to God or revelation is considered irrelevant.

The Resurrection of the Witnesses and the Restoration of Truth

After Philosophy imposes its pure vision and eliminates Revelation, something surprising happens—the witnesses come back to life. This does not necessarily mean an instantaneous restoration of faith but signifies a moment when Revelation can no longer be ignored.

Although Philosophy is powerful in its reasoning, it fails to provide final answers to the great existential questions. When these questions become too pressing, people return to the search for Revelation. History shows that after each period of extreme secularization, a spiritual revivalemerges, as if forming an inevitable cycle of human consciousness.

Conclusion

Daniel and Revelation do not merely describe a conflict between political powers but an ideological war on a cosmic scale. Philosophy has been the only force that rose against Revelation and attempted to reshape it according to its own vision. First, it reinterpreted it; then it completely rejected it.

Revelation 11becomes a chronology of this conflict:

• Measuring the Temple is the delineation of truth from false interpretations.

• The witnesses clothed in sackcloth are Revelation wrapped in syncretism.

• Their death marks the moment when Pure Philosophy definitively rejects Revelation.

• Their resurrection suggests the rediscovery of Revelation after pure rationalist thought reaches its limits.

The struggle between Philosophy and Revelation has not ended, but the prophetic structure shows that divine truth cannot be permanently eliminated. Revelation may be reinterpreted, concealed, or even declared dead, but in the end, it will be rediscovered, confirming what it has always been—absolute truth.

A New Era of Prophetic Study

Immediately after the French Revolution (1789–1799), between the year 1800 and the mid-19th century, the most intense period of prophetic study in the entire history of Christianity took place. People from Europe and North America, in particular, began to study the prophecies of Danieland Revelationwith unprecedented interest, seeking explanations for the dramatic events that had just unfolded.

Reasons for the Intense Interest:

1. The Sudden Change in Religious and Political Order in Europe:The French Revolution destroyed the old religious order, and the fall of the Catholic Church as an absolute power created a spiritual void. Many people felt the need to understand what these changes meant and whether they were foretold in Scripture.

2. The Apparent Fulfillment of Biblical Prophecies:Many theologians and preachers considered that the violent events and social upheavals of the French Revolution fulfilled the prophecy of the two witnesses in Revelation 11. They saw the 3.5 years of Bible prohibition (1793–1797)as a symbolic fulfillment of the "3.5 days" mentioned in the biblical text.

3. The Restoration and Global Spread of the Bible:After 1804, with the establishment of the British and Foreign Bible Society, a period of massive Bible printing and distribution began in various languages. This allowed an increasing number of people to study Scripture directly, without relying solely on traditional interpretations from the clergy.

4. The Revival of the Historical Prophetic Interpretation Method:Although the historicistmethod of interpreting biblical prophecies existed since the Early Church period (used by authors such as Irenaeus of Lyon, Tertullian, Jerome, and later by Protestant reformers), after the French Revolution it experienced an intense revival. Recent events seemed to confirm the prophecies, and this revitalized prophetic study on a scale never seen before.

Why Was the Historicist Method Preferred?

The historicist method was preferred because it offered a clear and logical approach to prophecies, viewing them as a continuous unfolding of history. This was in contrast to other methods that either reduced prophecies to past events (preterism) or pushed them exclusively into the future (futurism).

• The advantage of historicismlies in providing a progressive and continuous interpretation, identifying prophecies as being already in the process of fulfillment, rather than limiting them to a singular historical moment or pushing them into the distant future.

• The biblical rationaleof historicism is based on the principle that God gradually reveals His plan through prophecies that are fulfilled as history advances.

• Protestant reformers used this method to identify corrupt religious institutions of their time, seeing in them the fulfillment of prophecies about the Antichrist power.

The Rise of Opposing Methods: Preterism and Futurism

The preteristand futuristmethods did not naturally emerge from biblical study but were promoted by Jesuit theologians, such as Luis de Alcasar(preterism) and Francisco Ribera(futurism), as a response to the reformers' accusations that identified the Roman Church as the prophetic "Antichrist." Thus:

• Preterismclaims that all prophecies were fulfilled in the first century, especially in the year 70 A.D.

• Futurismpushes the fulfillment of prophecies into the future, at the end of times, eliminating any connection with the medieval period or the Roman Church.

These methods were promoted to alleviate the pressure put by reformers on the Catholic Church, which was identified as the Antichristic power.

The Millerite Movement - The Prophetic Awakening of the 19th Century

The Millerite movement was the most extensive religious phenomenon dedicated to prophetic study during that period. William Miller (1782–1849), an American Baptist preacher, calculated that the prophecy from Daniel 8:14, which speaks of 2,300 evenings and mornings, would end in 1844. This prediction sparked a massive wave of interest in the return of Christ.

The followers of the Millerite movement came from various denominations, and the message spread rapidly through sermons, articles, and pamphlets. The interpretation of the biblical text was marked by meticulous study of the symbolism from Daniel and Revelation, with a prophetic and literal approach.

The Great Disappointment (1844): When Christ did not return as Miller had anticipated, the movement went through a deep crisis, but a core of believers continued to study Scripture to understand the mistake.

Where did the mistake come from?

The major error of the Millerite movement came from the incorrect association of the start of the "little horn" activity from Daniel 8 with the prophecy from Daniel 9. This confusion led to the erroneous calculation of the year 1844. In fact, the two prophecies are distinct in terms of their starting points:

• The prophecy from Daniel 9 has its beginning during the Medo-Persian Empire, specifically in the year 457 BC, when the decree to rebuild Jerusalem was issued.

• The prophecy from Daniel 8, which concerns the period of 2,300 days (years), begins after the death of Alexander the Great, in 323 BC, during the time of the four Hellenistic kingdoms that emerged from the dissolution of his empire.

The temporal difference between these two prophecies is at least 134 years. W. Miller’s mistake was to unify two separate prophecies, ignoring the fact that they pertain to completely different historical contexts. Had the biblical text been carefully analyzed, it would have been clear that the two prophecies do not have the same starting point.

Recognizing Interpretation Errors

The biblical text offers clear details that allow for precise identification of the beginning of each prophetic period. It is essential for the reader to pay special attention to every detail in the prophecy and not to draw hasty conclusions based on superficial associations. Unfortunately, instead of acknowledging the obvious mistake and reviewing the interpretation in light of the biblical text, some Millerite followers persisted in erroneous conclusions, formulating additional theories to justify the failed prediction.
This is not a commendable attitude but rather an example of religious stubbornness in the face of clear evidence from the prophetic text. It is essential to recognize that anyone can make mistakes in interpreting prophecies, but in the face of evidence, one must correct the mistake rather than persist in it. The true pursuit of truth requires the courage to reexamine hypotheses when they are contradicted by biblical and historical facts.

Conclusion

After the French Revolution, what seemed to be the death of biblical testimony turned into a true "resurrection" of the two fundamental prophetic books: Danieland Revelation. These two books are interconnected through symbolism, themes, and content—one being written in the Old Testament and the other in the New Testament. While Daniel opens the perspective on the succession of empires and the divine plan in history, Revelation takes up the symbols and develops the theme of final judgment and restoration.

In the period immediately following the French Revolution, these two books became the center of theological debates and prophetic study, being perceived as essential for understanding God's plan. The dramatic events that had just taken place seemed to confirm the connection between them, offering a coherent picture of the divine plan progressively unfolding in history.

The study of these two books, revitalized by historical circumstances, contributed to a better understanding of the connection between Old Testament prophecies and the final revelation of the New Testament. They were seen as two prophetic witnesses that work together to reveal a single divine narrative: the progressive process of salvation and judgment. Thus, the French Revolution not only triggered a spiritual crisis but also served as a catalyst for a revival in understanding biblical prophecies, marking an era in which Scripture was rediscovered with a fresh vision and a profound commitment to divine truth.