1) Rev 20:7-9 is post 1290 days, the church gets martyred between 1260 to 1290 before the wicked one is revealed. When he is revealed there is still a remaining elect that have been taken by angels to their chambers in Isaiah 26:20 to be protected from the cosmic onslaught. Satan the wicked one is aroused to find them and erase them of the face of the planet. Might I add a dying planet resembling an open grave yard.
Let me say first that John gives us no indication in the text of Revelation that tells us to make any distinction between the 1260 days of Rev. 11:3 and 12:6, the "time, times, and half a time" of Rev. 12:14, Dan. 7:25, and Dan. 12:7, and the 42 months of Rev. 11:2 and 13:5.
He also gives us no indication that we are to see two Satanic beasts (not counting the false prophet) who persecute the faithful at entirely different times. On the contrary, when John sees the beast for the first time in Rev. 13:1, he is instantly given to understand that it is returning from the realm of the dead. He sees it coming up out of the sea--which closely connected to the abyss in the OT (Heb.
tehowm, Strong's #H8415), which is itself associated with the realm of the dead: see Exod. 15:5; Ps. 71:20; Ezek. 26:19; Jonah 2:5. The sea is, of course, explicitly named as a realm of the dead in Rev. 20:13. The symbolism of rising from the sea in 13:1 has indeed already been pre-interpreted in 11:7 when the beast is mentioned for the first time as "the beast that comes up out of the abyss" (the realm of the dead, see Rom. 10:7). See also Rev. 17:8. Among the first words of John's description are these: "One of its heads seemed to have a mortal wound, but its mortal wound was healed" (Rev. 13:3a). This is a third indication in Revelation that the beast at least pretends to be slain and resurrected. This resurrection, or at least pseudo-resurrection, seems indeed to be the very thing that gets the world's attention and makes them think he is invincible: "and the whole earth marveled as they followed the beast. 4 And they worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, 'Who is like the beast, and who can fight against it?' ” (Rev. 13:3b)
The very next thing that is said of this from-the-abyss, from-the-sea, apparently-slain-and-resurrected beast is "5 And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months." (Rev. 13:5)
So you don't get any presentation of a first career of the beast that lasts 42 months, followed by his death, a long reign of Christ and the holy ones in heaven, then a resurrection and the whole thing all over again. There is one beast, whose 42 month career is presented as beginning when he has his apparent resurrection. William of Occam used to say, "Do not multiply entities without necessity." You seem to have doubled the 42 months (so that it covers the career of the first of your hypothetical two Satanic beasts, and it also covers the thousand year period which must logically follow this period--since it is those who are slain by the beast who reign for the thousand years), and you have doubled the beast, without necessity. The text reads just fine without all of this doubling, and it reads poorly with it. Please don't bring in Daniel to muddy the waters here. We need to concentrate on what John does and does not tell us.
These last remaining elect are cornered by the beast and his armies who encircle them. These are the last good tasting wine to the wedding supper of the lamb. Scripture says they are blessed because: Daniel 12:12 And blessed are those who wait and remain until the end of the 1,335 days
So here you think you see a second version of the beast--a resurrected one--surrounding the remaining faithful after there has been a nearly total holocaust of Christians on earth
which your chronology plots during (right before the close of) the thousand year period when the devil is supposed to be bound in the abyss. That is utterly contradictory. Not only is the presence of the beast not even slightly hinted in the scene 20:7-10; not only is there is not the slightest hint of a prior persecution; but there is also not the slightest hint of any success on the devil's part in attacking the holy ones. All of this fits very badly with the text. Indeed, if we understand, as John clearly intends us to understand, that Rev. 20:7-10 is a vision of the same thing Isaiah prophesies in Isa. 26:10-11 and 27:1-5 (John carefully trains us to make this association by his wording), then this provides solid confirmation that the would-be attackers are utterly destroyed before they can lay so much as a finger on the "camp of the saints and the Holy City" (Rev. 20:9 || Isa. 26:1, 10-11 [note this reference has been edited to correct it from 26:1], 26:19--27:1). It is the resurrected faithful and holy ones in the New Jerusalem that the devil and all the unrepentant attempt to attack. And if you're wondering, yes, in my view Rev. 21:1-2 describes, in wedding symbolism, Christ's coming again in glory with his holy ones to reign on the earth. Rev. 21:1-2 reveals in a vision that which John heard in an audition in 19:6-9.
So between 1260 and 1290 the main church is taken out of the way before the wicked one is revealed on 1290 and then from 1290 and 1335 God rains down terror upon those that slaughtered the church and those remaining elect are protected by angels who take them to one of a few habitable zone on the planet. The vessels that take them there are also their protection just before the rain of terror from God.
This is irrelevant to the issues we are discussing. If I had to guess, I would say that the gap between 1290 and 1335 is the gap between the destruction of the beast's kingdom, Babylon the Great, and the battle of Har Magedon. The entire gap, starting with the destruction of Babylon and ending with the coming of Christ in glory with his holy ones, would be encompassed in the seventh bowl. But none of this has any weight in relation to the key issues here.
2) the first beast recieved his power from the symbol of the red dragon who is the devil and so red symbolises persecution
Could be, but doesn't weigh anything one way or the other in the argument.
whereby the first century church is the pregnant women who struggled to deliver the gospel (the child) into the world
There is no evidence for identifying the child with the gospel. The gospel, for that matter, is not, has not, and will not ever be kept in heaven in order to protect it from the devil. For this entire age, the gospel is always present on the earth, and its messengers are human beings (followers of Jesus) who testify here on the earth with their words and their very bodies (esp. 12:11).
John declare the best fallen and the everlasting gospel finds it way into the rest of the world (14:6) because the first beast is taken out in 70AD.
There is no indication at all in the text of 14:6 that the beast is fallen. Babylon falls, but we find out later that this is because the beast, its king, is going to betray her and switch sides, and make common cause with her enemies, the kings of the east (Rev. 17:16-18). The beast himself will not be defeated (and, indeed, completely and finally destroyed in the lake of fire) until the battle of Har Magedon, Rev. 19:14-21.
The future healed first beast is the same seat as the first and the establishing of the beast comes by the second beast who is lamb like meaning Christian and this must be in the future and this second beast uses political powers to rain down fire upon any one who threatens the newly established first beast seat. Now all that awaits this healed first beast is the seventh king who is the devil coming in person to personally finish the job that the initial first best and false prophet failed to do. He comes as th earthly Jewish messiah, but before he comes he must take out the true church that holds him back from being revealed. If he came when the true church is still here they will quickly expose him.
This part is too vague and garbled to comment on. I can't tell what you are saying.
