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Apocalypse

The Apocalypse is the last book of the Christian Bible. A tradition, discussed since the second century , attributes its composition to John the Evangelist.

Etymologically, the word "Apocalypse" is the transcript of a term Greek ( / apokalupsis) meaning laid bare, removing the veil or revelation. Indeed the book begins with the words "Revelation of Jesus Christ" (Revelation 1:1). In this sense, the text will present the person of Jesus Christ on his return to earth and the events surrounding it.

The book describes an allegorical vision prophesying about what should happen at the end of the Times: "Now write what you saw, what is and what should happen next" (Apocalypse Chapter 1, verse 19).

Summary

/ / A literary genre

If the Apocalypse of John is a formal way, the only recognized Apocalypse in the New Testament , the apocalyptic literary genre was already well developed in the Old Testament , especially in the books of Daniel and Ezekiel. Several written Pseudepigrapha are apocalypses: Apocalypse of Baruch Greek, Syriac Apocalypse of Baruch, Apocalypse of Abraham, Apocalypse of Elijah . There are numerous apocryphal the New Testament which is the parent name of Apocalypse: Apocalypse of Peter , Apocalypse of Jacques , Apocalypse of Paul , Apocalypse of Stephen , and even Apocalypse (apocryphal) of John.

But also of whole passages of New Testament , apart from the canonical Apocalypse itself, can be said of the apocalyptic genre. Include the eschatological discourse of Jesus in Matthew (24-25), in Mark (13) and Luke (from 21.5 to 36), some passages of the epistles of St. Paul (2 Thessalonians 1.6 to 12, 2.3 -12) or Peter (2 Peter 3:10).

Eschatology

Main article: Christian eschatology.

Several other texts of the Bible speak of the end times:

  • At the beginning of chapter 24 of Matthew's Gospel, Jesus is questioned about the timing and signs of His coming and the end of the world.
  • The Book of Daniel , also presents the prophecies relating to end times. Several theologians Protestants which Charles Augustus Auberlen are the approximation.
  • The prophet Isaiah also mentions a new heaven and new earth, as in the last chapters of the Apocalypse.
  • The trumpets are an important theme of eschatology . The trumpets of Jericho announcing the conquest of the promised land by Joshua are sometimes placed in parallel with the trumpets of the Apocalypse herald the second coming of Jesus.

canonicity

The Tres Riches Heures du Duc de Berry, Muse Cond, Chantilly.

The admission of the Apocalypse in the canon of books received was quite difficult.

Some, like the Roman priest Caius , in the early third century , rejected the Apocalypse, because they suspected her of promoting millenarianism.

Bishop Denis of Alexandria questioned the authenticity of John for stylistic reasons.

The Church of Syria did not. This did not prevent St. Athanasius , bishop of Alexandria , in full recognition of its 39th Easter letter (367).

In the West, it was finally accepted by the decree of Pope Damasus in 382, confirmed by the Councils of Hippo (393) and Carthage (397), with all the other writings of the New Testament.

In the Eastern Church's admission into the canon will be discussed until the tenth century.

Author and date

The fourth angel sounded the trumpet (Apocalypse VIII).
  • From the second century or the beginning of the third, a large community (St. Justin , St. Irenaeus , the Canon of Muratori , Clement of Alexandria , Tertullian ), but also most of ecclesiastical writers of the ancient world ( Tertullian , Hippolytus and Victorius) attribute this book to the Apostle John.
    • Thus, Irenaeus and Justin Martyr asserts that he returned to Ephesus after his detention in Patmos and lived there until the beginning of the reign of Trajan , or the year 98. Some believe that the text was written in AD 95, when the Emperor Domitian despatched numerous persecutions against Christians. John was exiled to Patmos by measures of intimidation would have written this book without help. Compared to other writings of John (the Gospel of John and the Epistles of John), where he was helped, poor style of the Apocalypse would confirm this version. The writing style is still close between the book of the Apocalypse and the Gospel of John. This is particularly the case for the word Semeion (sign) (Rev 12:1) found twelve times in his gospel (Jn 2,11.23, 3.2, 4,48.54, 6,14.30, 7, 31; 9.16, 11.47, 12.37 and 20.30). In 397, the Council of Laodicea admitted this hypothesis as the most likely.
    • In another case, some commentators as Wetscoot , Lightfoot and William Salmon , thought that Nero was responsible for the imprisonment of John on the island of Patmos. The Apocalypse was written during his reign and before the fall of Jerusalem around AD 70. Period as proposed also Clement of Alexandria , Origen and Jerome.
  • Eusebius (V.270-v.340) and other Fathers attributed this book to John the Elder , who was bishop of Ephesus in the late first century. Others, like St. Denis of Alexandria (mid third century), challenged that John was the author for stylistic reasons. This controversy is obscured by the fact that in his epistles, John the apostle is named only John the Elder, or John the Presbyter (cf. 2 and 3 John 1 John 1).

Theology Orthodox has taken sides in this debate when the Orthodox monks of Patmos solemnly celebrated the nineteenth centenary of the writing of the Apocalypse in 1995.

"However, although certain themes, such as the Shepherd (John 10, Rev. 7:17) and of the Lamb (John 1, 29 and 36, Rev. 5, 6-14) they are common," it is difficult for contemporary critics , to admit the possibility that the author is John the Evangelist.

Summary

Window depicting the Apocalypse in the Cathedral of St. Etienne de Bourges
  • Chapters 1-3 contain the book's introduction and the letters to seven churches of Asia.
  • Chapters 4-5 are the summary of views received by the author showing the majesty and power of God's justice and Christ.
  • In chapters 6-9, 11, John says he saw a book sealed with seven seals, seals representing a thousand years of temporal history of the earth. These chapters are primarily concerned with events contained in the seventh seal (see Rev 8-9, 11:1-15).
  • Chapter 10 speaks of a book by John swallowed.
  • Chapter 12 relates the vision of evil began in heaven when Satan rebelled and was expelled. The war that began there continues to rage on earth.
  • In chapters 13, 17-19, John describes the earthly kingdoms dominated by Satan and evil their fate, and the final destruction of evil.
  • Chapters 14-16 describe the righteousness of the saints in the midst of evil, just before the second coming of Christ.
  • Chapters 20-22 describe the millennium , creating a second Land and the New Jerusalem.
The Lamb on Mount Zion (Apocalypse XIV). Illumination on parchment

Map septenary

This plan was proposed by Alfred Lpple in his book The Apocalypse of John , according to the "hinge-words" that punctuate the text.

      • Prologue: 1.1 to 3
      • I. The seven letters to seven churches: 1.4 --- 3.22
  • Address: 1.4 to 8 (John to the seven churches)
  • Vision opening: 1.9 to 20. (I John)
  • 1 - Letter to the Church of Ephesus: 2.1 to 7. (The angel)
  • 2 - Letter to the Church of Smyrna: 2.8 to 11. (The angel)
  • 3 - Letter to the Church in Pergamum: 2.12 to 17. (The angel)
  • 4 - Letter to the Church in Thyatira: 2.18 to 29. (The angel)
  • 5 - Letter to the Church of Sardis: 3.1 to 6. (The angel)
  • 6 - Letter to the Church of Philadelphia: 3.7 to 13. (The angel)
  • 7 - Letter to the Church of Laodicea: 3.14 to 22. (The angel)
      • II. The seven seals: 4.1 --- 8.1
  • Vision opening: 4.1 --- 5.14. (After this I saw)
  • 1 - The first seal: 6.1 to 2. (First)
  • 2 - The second seal: 6.3 to 4. (Second)
  • 3 - The third seal: 6.5 to 6. (Third)
  • 4 - The fourth seal: 6.7 to 8. (Fourth)
  • 5 - The fifth seal: 6.9 to 11. (Fifth)
  • 6 - The sixth seal: 6.12 to 17. (Sixth)
  • Intermediate vision: 7.1 to 17. (After that I saw)
  • 7 - The Seventh Seal: 8.1. (Seventh)
      • III. The seven trumpets: 8.2 --- 11.19
  • Vision opening: 8.2 to 5. (And I live)
  • 1 - The first trumpet: 8.6 to 7. (First)
  • 2 - The second trumpet: 8.8 to 9. (Second)
  • 3 - The third trumpet: 8.10 to 11. (Third)
  • 4 - The fourth trumpet: 8.12 to 13. (Fourth)
  • 5 - The fifth trumpet and 1 misfortune: 9.1 to 12. (Fifth)
  • 6 - The sixth trumpet and the 2nd woe: 9.13 to 21. (Sixth)
  • Excursus I: The seven thunders: 10.1 to 7. (And saw)
  • Excursus II: The little book: 10.8 to 11. (And voice)
  • Excursus III: The two witnesses: 11.1 to 14. (And I was given)
  • 7 - The Seventh Trumpet and the 3rd woe: 11.15 to 19. (Seventh)
      • IV. Seven visions of the woman and her battle with the Dragon: 12.1 --- 14.20
  • 1 - Vision of Women: 12.1 to 2. (And a great sign appeared)
  • 2 - Vision of the Dragon: 12.3 to 17. (And appeared)
  • 3 - Vision of the Beast: 12.18 --- 13.10. (And saw)
  • 4 - Vision of the other Beast: from 13.11 to 18. (And saw)
  • 5 - Vision of the Lamb: 14.1 to 5. (And saw)
  • 6 - Vision of the three angels: 14.6 to 13. (And saw)
  • 7 - Vision of the Son of Man and the harvest by three angels: from 14.14 to 20. (And saw)
      • V. The seven plagues of the seven sections: 15.1 --- 16.21
  • Vision opening: 15.1 to 8. (And I live)
  • 1 - The first cut: 16.1-2. (First)
  • 2 - The second section: 16.3. (Second)
  • 3 - The third section: 16.4 to 7. (Third)
  • 4 - The fourth cup: 16.8 to 9. (Fourth)
  • 5 - The fifth bowl: 16.10 to 11. (Fifth)
  • 6 - The sixth bowl: 16.12 to 16. (Sixth)
  • 7 - The seventh bowl: 16.17 to 21. (Seventh)
      • VI. Seven tables on the punishment of Rome: 17.1 --- 19.10
  • 1 - Vision of Rome: from 17.1 to 18. (And I live)
  • 2 - Vision of the angel announcing the fall of Rome: from 18.1 to 3. (After this I saw)
  • 3 - Recommendations to the people of God in Rome: from 18.4 to 8. (And I heard another voice)
  • 4 - Wailing over Rome: from 18.9 to 19. (And they cry)
  • 5 - Joy in the sky: 18,20. (Rejoice)
  • 6 - Fall of Rome: from 18.21 to 24. (And took)
  • 7 - Triumph in the sky: from 19.1 to 10. (After that I heard)
      • VII. Final seven visions of the future: 19.11 --- 22.5
  • 1 - Vision of heaven open and the Word of God: from 19.11 to 16. (And I live)
  • 2 - Vision of the destroying angel: 19.17 to 18. (And saw)
  • 3 - Vision of the Beast and his defeat: 19.19 to 21. (And saw)
  • 4 - Vision of the reign of a thousand years: from 20.1 to 3. (And saw)
  • 5 - Vision of the 1st resurrection. The second and final eschatological battle: 20.4 to 10. (And saw)
  • 6 - Vision of Judgement of Nations: from 20.11 to 15. (And saw)
  • 7 - Vision of the Heavenly Jerusalem: 21.1 --- 22.5. (And saw) (for ever and ever).
      • Epilogue: from 22.6 to 21
  • Final Recommendations: 22.6 to 21. (And he tells me)

NB The words hinges were shown in (parentheses), and

The Apocalypse was written at the height of the principate of Nero (cf. Rev 13.18: 666 = Nero Caesar and Ap 17.10: Nero the sixth Caesar or Emperor), about 66-67, in a highly structured.

Chapter 10 is an anticipation of the Fourth Gospel. The seven thunders (or revelations) are heard seven future chapters of this little book, but not yet assigned pondered writing. (See: Map septenary the Gospel of John).

Chapter 11 (v. 1 to 13) is an evocation of martyrdom recent apostles Peter and Paul.

The Apocalypse did not mention the end of the world only, but in a symbolic language in human history: the present: from 1.9 to 3.22; the past (distant or immediate): 4.1 to 13.18 and the future (or distant): 14.1 to 22.5. It is a prophecy against Rome and the Roman Empire persecutor, in favor of the Church of the Lamb and the twelve apostles, destined to supplant him.

In Rev 11.8 should probably read:

Hoposa (in the same way)

instead of:

hopou (where).

Interpretations

William Blake : The red dragon and the woman clothed with the sun (Rev. 12)

General Interpretations

The symbolic language of this book has opened the door to many interpretations, which differ according to tastes and times. However there are generally five major trends.

  • The thesis idealist sees the Apocalypse as a struggle between the forces of good and evil. It's all about symbols. Among the followers of this interpretation, we can see Clement of Alexandria and Origen (third century).
  • The thesis Preterist (praeter: before) regards the Apocalypse as a history book to finding events comparable to those that occurred during the Jewish war (first century).
  • The thesis presents and reconciles historical news and events described in the text. Many famous personalities have supported this vision, like Wycliffe , Luther , Joseph Mede , or Isaac Newton.
  • The thesis in this book futurist sees a painting of upcoming events, a prophecy. This latter conception gives rise to multiple interpretations, to link the symbols of this happened.
  • The thesis mystagogical, the more permanent in the exegesis, which sees in this book a description of the Church itself, in its liturgy, as the heavenly Jerusalem. As such, what is revealed is also consistent with aspects of the Church on earth which is only reflected in continuous change (its liturgy, sacraments, the time - including his last).

Various commentators modern Christians believe that the theses historical and futuristic are both valid. The starting assumption is that since the Apocalypse deals with the ruling of the world, it can not be limited to a contemporary look at the events surrounding John the mid-first century (time of Nero ). At the same time, it is unreasonable to think that John would have written this text-only flights to readers of the future, without his interest to his contemporaries. This approach assumes that the Apocalypse had a message for his contemporaries, but by donning a prophetic character on "end times".

Internal criticism of the Apocalypse would most certainly dating from the Apocalypse of the time of Nero, and more specifically the time of the persecution of Nero (c. 66-67).

The Beast 666 (cf. Rev 13.18) is none other than Nero himself according to the interpretation most frequently given for this gematria. On the other hand, the writer tells us (cf. Rev 17:10) as the sixth when he wrote "King" was still alive.

However, the sixth Roman Emperor (Basileus in Greek) Nero was precisely in the usual way of counting Sunset , namely:

  1. Caesar
  2. Augustus
  3. Tiberius
  4. Caligula
  5. Claude
  6. Nero

This view informs the Apocalypse. The two witnesses of Revelation from 11.1 to 13 would be none other than the apostles Peter and Paul, the latest victims of the persecution of Nero. Babylon, the city sits on seven hills (Rev 17.9) would, of course, Rome.

Woman, mother of male child (cf. Rev 12), may be that Mary, the mother of Christ, which, as we know, John had taken charge (cf. Jn 19:27).

The little book Revelation 10, revealed to John but not yet drafted, none other than the future fourth Gospel that John was already meditating in his retreat of Patmos, with its division septenary clearly: the seven thunders, or revelations, Ap 10 0.3-4 (See Map septenary of the Gospel of John).

The first head of the Beast (cf. Rev 13:3) mortally wounded, but revived, was Caesar, founder of the dynasty, who was assassinated on the Ides of March (- 44) but rose again in the persons of his successors resumed the name of Caesar.

One can interpret the millennium of Revelation 20.1-6, and the first resurrection as a time of success provisional Church of Christ, a time that would follow the fall of the Roman Empire. In short, a time of Christianity.

The Apocalypse is not intended to describe only the end of the world, and disasters that preceded it, but all of human history with its ups and downs: the present (churches), cf. Rev 1.9 --- 3.22; the past, distant or immediate, cf. Rev 4.1 --- 13.18, and the future, near or far, cf. Rev 14.1 --- 22.5.

The Parousia and the Jerusalem above, will be presented only in the final: cf. Ap --- 20.11 22.5.

The Apocalypse was written a special occasion, designed to comfort the Christians in times of persecution and to predict the downfall of the "Antichrist", Nero currently reigning in its acme. He walked in Greece, near Patmos, where John put his prophecy written in the years 66-67 AD.

We explained that this book, called to move under the cloak, was written in symbolic language and even encrypted.

In no case does the Apocalypse was written during the persecution of Domitian, which is not even sure it existed. Irenaeus tells us that the author of the Apocalypse, not the Apocalypse itself, was seen under Trajan, that is to say he lived a very old (cf. Adv. Hae. V, 30 , 3 in Latin text), was a confirmation of this fact in the final of the Fourth Gospel (cf. Jn 21:23).

The documentary theory that makes the Apocalypse a patchwork composed of pieces reported in different eras or different authors, is strongly refuted in part by the unity of style of this little book, and secondly by the rigor of septenary you can find there and the organization as a whole. (See above: septenary Plan of the Apocalypse). It would be meaningless if she had been sent in its entirety before the fall of Nero and suicide (suicide and fall which makes no reference).

The Apocalypse and the Fourth Gospel, although the same author, were written under circumstances and in very different times. The Apocalypse is older than the Gospel of John, and his style much more crude, and also full of reminiscences of the Old Testament.

In his letters, also later, John did more than declare that Nero was the Antichrist: it was now obsolete, but any man who denies Jesus Christ (cf. 1 Jn 2:22; 4.3).

Number of the Beast

Note however that there is in the Old Testament, another instance of the number 666, in 1 Kings 10, 14. King Solomon received 666 talents in a year of gold .

It is noted here, once again, how the language of the Apocalypse is dependent on the Old Testament.

However this reference Old Testament does not give a clear explanation of the number of the beast that the author invites us yet insistently to decipher. (Cf. Rev 13.18). We must therefore look elsewhere.

Main article: Number of the Beast.

Millenarianism

Main article: Millennialism.

The millennium is the term used to describe the thousand years reign of Christ on earth described in chapter 20 of the Apocalypse. There are several designs of the millennium, which can be broadly classified into three categories.

  • The premillennial or millenarian literally designing the millennium: the reign of 1000 years of the Messiah on earth. The return of Jesus Christ, bringing an end to the reign of the two beasts and the false prophet, brings the beginning of the millennium. Some say the church would be removed initially, and then accompany the parousia , and beginning the millennium. After the millennium would be the disappearance of the ground before God and the Last Judgement.
  • The postmillnaristes believe that the return of Jesus Christ will occur after the thousand year reign. They equate the millennium with the reign of the Catholic church. The thousand years, and the first resurrection of Rev 20.1 to 6 correspond to a provisional victory of the Church of Christ announced after the fall of the Roman Empire (cf. Rev 18.21). In short, a time of Christianity, before an offensive return of the spirit of evil (cf. Rv 20:7). The thesis Georgel Gaston (The four ages of mankind) would fit in this perspective that views the millennium as being between the Edict of Milan (phonetically 1000 years) 313 and the destruction of the Templars in 1313. This thesis is based on the work of a clergyman, Bishop Decouvoux, the millennium is the golden age of Christianity as a prelude to the unleashing of Satan toward the end of a cycle.
  • The amillenial refuse the idea of a reign of Jesus Christ on Earth. They liken the millennium reign eternal (Ch. 21 and 22) and apply the prophecies concerning the restoration of Israel to the Church.

General meaning of the Apocalypse

The kerygma Hidden Apocalypse finally allowed himself easily decipher, as also that John invited us to himself several times.

We will only follow the comments, and plans as proposed above.

Prologue. (1,1-3)

John announced to his readers a revelation of Jesus Christ on the future of the world: "what must happen soon."

I. The seven letters to seven churches. (1.4 --- 3.22)

In the first chapter, or cycle, the prophet John was dedicating his visions to the seven churches he had under his direct jurisdiction, Ephesus and the other six communities that depended on Ephesus. He told them he had been a manifestation of the Son of man, ordering him to write a book all that he had glimpsed the future of the world and the present state of the churches. They therefore recommended to ensure, and to return to their first fervor.

But in fact, the ruling of the world was begun, even since the creation: it was accomplished before our eyes because it was none other than world history.

II. The vision of the seven seals. (4.1 --- 8.1)

As the prophet Daniel, John had a grandiose vision of heaven. He saw the throne of God, and God himself, surrounded by all his angels. God kept his hand in a sealed book, the book of destiny of the world, ready to be revealed. But nobody, not even the angels, was able to open it. Only the slain Lamb, Jesus Christ was worthy to break the seven seals.

The Big Book of predestination was closed for all eternity. And yet, in a mysterious way, the Lamb of God had already begun the "loosening" since then, had started the story.

And it was the Victory, War, Famine, Death, Sword, Hunger, Plague, the Fauves, earthquakes, eclipses, shooting stars, the Storm, in short all the calamities, natural or caused by man, who since ancient times had staked the fate of mankind.

But beyond all these disasters, we could see already, as early, late, as predicted, the world and victory, as promised, elected.

III. Vision and hearing of the seven trumpets. (8.2 --- 11:19)

Already sounded the trumpets heralding the final verdict. Suddenly events accelerate. The ruling was imminent. Over only one quarter, but the third, humans were affected. Arose not only from accidents, natural or manmade, but real disasters that befell, and it was: Hail, Fire, Blood, mass burning globe of fire, sandstorms, star, locusts, scorpions, war horses. Two hundred million (fantastic figure!) Riders were threatening on the Euphrates. (It was well under Nero, and not under Domitian, the empire was attacked on the border of the Euphrates). Fire, smoke and sulfur spewed from the mouths of these horses. Clamor, Thunders and new earthquake. These were events almost contemporary, yet swollen by the rumor.

But the voice of trumpets interrupted:

1) by the announcement that the author, John, was still before there came the end, to proclaim the Gospel throughout the world, and even write a small book in seven chapters, containing the gospel.

2) in mind by the contemplation of the two heralds of the faith, Peter and Paul, who came to visit Rome in the persecution, their glorious testimony.

Despite all these calamities, men, certainly not, had not repented of their idolatry guilty.

IV. The seven visions of the woman and her battle with the dragon. (12.1 --- 14.20)

Imperceptibly, we are advenus central vision of the book. She recalled, for Jean, the present moment, as he noted that his prophecy.

And it was the heroic struggle of Women, Christ's own mother, struggling with Satan, played for an hour in the Roman empire, Roman empire which embodied itself in the person of Nero, the reigning emperor.

But the victory did not escape to Christ and his saints. In spirit, we already saw the final harvest of the elect, firstly, and secondly the harvest of the reprobate. All events were never as close to us.

V. Vision of the seven plagues of the seven bowls. (15.1 --- 16.21)

We entered the party itself prophetic book. Now John would talk about "what will happen later" (Rev 1:19).

For the Ten Plagues of Egypt, here reduced to seven, would surely fall on the Roman Empire as a punishment for his many crimes, suggesting its final collapse.

VI. Seven tables on the punishment of Rome. (17.1 --- 19.10)

Here it was given us to contemplate, but in a more distant future, in seven visions, punishment, this time permanently, by Rome, and his fall.

Joy of the elect in heaven at the prospect.

VII. Final seven visions of the future. (19.11 --- 22.5)

Beyond the fall of Rome announced (and the Roman Empire), in an even more distant future, in seven new visions, it was given to attend the ultimate fate of humanity.

1) from 19.11 to 16: It was the first time a militant Church, of Christianity, a Christ the King on this earth already.

2) from 19.17 to 18: Victory of the Christians happy, but victory still precarious.

3) 19.19-21: Twitching terrible dying paganism. Resurgence perhaps of Caesar and Nero own people, or rather in those of their successors. But eventually they should admit defeat.

4) 20.1-3: Satan would be chained for a period of 1,000 years: that was roughly the time of Christendom more or less sure of itself and more or less well established.

5) 20.4 to 10: Already elected advancing to sit on their thrones of glory ... but it was still a little premature! For behold, Satan was suddenly released. But after a last fight (which was no specified duration and may therefore extend over many centuries), he would be permanently destroyed and thrown into hell.

6) 20.11-15: While the trial would take place very last of humanity.

The Big Book of Life, which had been sealed in the early preview visions (cf. Rev 5:1), and the Lamb which had begun removing seals, would be completely open here.

7 ) 21.1 --- 22.5: The Heavenly City, the heavenly Jerusalem, the Church, we were shown descending from the sky and always taking the place of Rome and of all earthly kingdoms.

Said City shone above all the merits of Christ and the saints. It was open to all, even the pagans could visit it.

Its foundations were based on the twelve apostles of the Lamb. Itself composed of twelve tribes, now she embodied the new and definitive Israel of God.

And God Himself resided within its walls.

Epilogue. (22,6-21)

In the epilogue, John recommended his readers to keep faithfully and scrupulously even the words of the prophecy, in their letter and in spirit. (It should be seen as a stern warning at the copyists of old who did not hesitate to correct the books entrusted to them).

Works inspired by the biblical book

Tapestry of the Apocalypse. Angers
Tympanum of the Cathedral of St. Lazare Autun , representing The Last Judgement

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