Prophecy

What does the Greek word pharmakeia mean in Revelation 18:23? There is an idea circulating that Revelation 18:23 predicts our time because the Greek word pharmakeia appears in this verse. There it is said to Babylon, “For by your sorcery [ pharmakeia ] all the nations were deceived.” This is ...

This dissertation seeks to determine which of the three methods of interpretation mentioned in the title is the most appropriate hermeneutical method to interpret apocalyptic prophecy. To do so, Stander has developed an analysis model whereby the three schools of interpretation are critically eva...

In several places the gospels record Jesus’ Olivet discourse in which He describes events leading up to the destruction of Jerusalem and the signs that will precede His coming (Matt 24; Mark 13; Luke 21; cf. Matt 17:20–37). Political and religious turmoil, earthquakes, and famines appear in the f...

The author of the books in this review is Edwin de Kock, who was born in South Africa in 1930, but has been a United States citizen since 2000. He graduated with honors from the theological course at Helderberg College in 1950. He also holds an MA in Afrikaans and Dutch literature, and a Licentia...

The commentators of the book of Daniel usually divide the book into two parts: one containing narratives about Daniel and his friends and another containing visions. Usually, the narrative part is considered not very important for the interpretation of the visions. This presentation seeks to show that the book of Daniel is a coherent unity and the keys for interpreting the visions might be found in the narrative section. For this purpose the character of the little horn is taken as a test case. This presentation comes to the conclusion that the little horn is portrayed as having some features that are peculiar to the portraits of the pagan kings in the book of Daniel. Therefore some elements of the stories of Nebuchadnezzar, Belshazzar, and Darius might be understood as typological ones that anticipate the antitypological fulfillment in the end of time.

While historicism is the accepted approach to the prophetic interpretation of Revelation by the Seventh-day Adventist Church, in the last several decades some Adventist pastors and laymen have attempted to reinterpret the prophecies of Revelation—in particular the seven trumpets—along futuristic lines. Some also argue for the dual application of Revelation’s prophecies by trying to combine historicism with futurism. This presentation shows that the traditional interpretation of some of the book’s key visions have significantly contributed to the increasing futuristic trend observed among Adventist membership today. It will show that the book of Revelation itself points to historicism as the most appropriate and the only valid approach to prophetic interpretation. Some practical suggestions will be offered to show how the meaningful interpretation of some key passages of the book—including the messages to the seven churches, the vision of chapters 4–5, and the introductory vision to the seven trumpets—serves as a safeguard from the pitfall of futurism. Some attention will be given to the seven trumpets and the seven last plagues, which are strongholds for the futurist position.

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been predominantly on historical application rather than on careful exegesis of the text. As we will face in the not-too-distant future the bicentennial anniversary of the Great Expectation of 1844, and as we recognize that these end-time messages have a long history, we need to look at the text afresh to find an understanding more consistent with the mega narrative of the book. This presentation proposes that proper exegesis of the three angels’ messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the messages. There are two sets of competing messages: the messages of the dragon and the two beasts, and the countering messages of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the false trinity.

Muslims constitute twenty-three percent of the world’s population, making Islam the world’s second largest religion. Has Islam been prophesied in the Bible? There are indeed several references to Arabs and Arab countries. But the clearest reference to Islam is found in Revelation 9. Adventist scholars have diverse views regarding this chapter that describes the fifth and sixth trumpets. The traditional interpretation, however, showing the rise and expansion of Islam, has potential dangers. This presentation points out the difficulties and provides suggestions on how to “repackage” the traditional Adventist interpretation of Revelation 9 for a Muslim audience.

The purpose of this presentation is to analyze eschatological events mentioned by the gift of prophecy manifested in Ellen G. White: the United States and its identification as the second beast of Revelation 13, the union of all the churches, the Sabbath as the sign of God as opposed to the mark of the beast, and how these events have been confirmed throughout history to this day

This presentation examines the theological, methodological, and historical process that characterizes the development of the futuristic system of prophetic interpretation, especially the books of Daniel and Revelation, until its establishment as the Dispensationalism. Here it is shown that the adoption of the hermeneutics methodology known as futurism, based on a literal interpretation of Scripture and the concept of a double fulfillment, has gained ground among Protestant movements to almost eliminate the system of the prophetic interpretation of the Reformation. In this way, the acceptance of the futuristic methodological approach inexorably has led to transform the eschatological interpretation in both Protestantism and Adventism.