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The key lies in the fifteen questions asked and answered in the section.
The Textual Changes
The final contribution of the Prophet to our understanding of the Apocalypse is in the actual work he did on the text of Revelation as part of his inspired translation of the Bible. As was noted above, he deleted from, added to or changed a total of ninety verses. Obviously, not every one of those changes are of equal significance. The committee that worked on the LDS edition of the King James Version included changes for only forty-seven of the ninety verses, or just slightly better than half of the total changes. Taking that as some indication of the number of significant changes, we could say that the prophet significantly altered only 12 percent of the total verses. Twelve percent is not a staggering proportion, but the percentage does not convey the importance of the contribution made by the Prophet’s work on the text of the apocalypse. Much in the same way as section 77, the verses so changed often become a key to opening our understanding to a passage or even sometimes to a whole concept taught by John.
Now that we have briefly discussed the four areas of contribution made by the Prophet, we shall begin an analysis of the Revelation of John to see how the Prophet has opened this book to our understanding. Since our focus in this paper is primarily on the contribution of the JST to our understanding of Relation, we shall focus on the contributions of section 77 and the actual textual changes of the JST, though where appropriate we may note contributions from Latter-day scripture or the Prophet’s other writings. Space allows discussion of only the most significant of the contributions from all four areas.
The Vision Opens: Chapter 1
John says it was on Patmos, on a Sunday, that he received the grand and glorious visions recorded in Revelation (vv. 9–10). Chapter 1 provides the prologue to all that follows, and interestingly enough the Prophet made more changes in this opening chapter than in any other chapter except chapter 12. From those changes we learn the following:
1. The Revelation is of John. It is his testimony and witness that is being recorded (see JST Revelation 1:1, 2, 4, 5). This in no way lessens the fact that the source of the vision and inspiration is divine, but the KJV suggests that the revelation is from God to Jesus Christ (see v. 1). The JST clearly identifies is as being given to John, a servant of God, from Jesus Christ. Why is this significant? It is another example of how the Savior views his prophets and apostles. They are his servants and he honors them fro their faithfulness.
2. The KJV indicates that the revelation was given because “the time is at hand” (v.3). The JST clarifies what time is meant when it says “for the coming of the Lord draweth nigh” (JST v. 3).
3. In several places in the opening chapters, reference is made to “seven Spirits” (1:4; 3:1, 4:5) and “seven angels” (1:20; 2:1, 8, 12, 18; 3:1). As is, this makes it sound as though the seven spirits and the seven angles are different things. But the Prophet changed or explained all references to the seven Spirits and the seven angels to show that the seven Spirits and the seven angels both refer to the leaders of the seven churches (see JST for all of the above verses). John, who at this time is the leader of the Church, is writing to seven branches of the Church in Asia. The JST makes it clear that he specifically addresses the leaders (the bishops or branch presidents, as it were) of each of these branches.
4. Also the JST makes it clear that the seven Spirits (now servants) are the receivers, not the source, of the vision (see JST v. 4).
5. Finally, the Prophet added to the concept of Christ’s second coming that he would come clothed in “the glory of his Father” and be accompanied by “ten thousand of his saints” (JST 1:7). Perhaps here is a good time to note that in Greek the largest named number was ten thousand, which is the world “myriad.” [26] Often it is used symbolically to express uncountable numbers.
The Seven Letters: Chapters 2 and 3
Immediately following the opening vision, the Savior, through the angel representing him, dictated seven letters to the seven churches of Asia. Though often neglected in favor of the prophetic visions, these seven letters are choice, individualized pieces of personal revelation. The Prophet made very few changes, the most significant of which include:
1. As noted above, throughout these letters the Prophet changed the wording to make it clear that each letter was addressed to the presiding authority of each church.
2. The bed into which the false prophetess and those who followed after her was to be cast is actually “hell” (see JST 2:22).
3. Those who are faithful in Thyatira are promised that they will be given power over nations and will rule them with a rod of iron, smashing them to pieces like clay pots (2:26–27). This seems contradictory in the KJV. Faithful saints are promised the power to smash the nations to pieces. This symbolism is strongly suggestive of tyranny. The imagery of Nephi’s vision shows that the iron rod is a symbol of the word of God (see 1 Nephi 15:23–24) which helps somewhat, but in the JST, the Prophet dropped the imagery of smashed pottery and turned it instead into the idea of potter shaping and molding vessels. He said that those who were faithful in keeping the commandments would rule the nations “with the word of God; and they shall be in his hands as the vessels of clay in the hands of a potter; and he shall govern them by faith, with equity and justice (JST 2:26–27). This is a very different imagery from that of the KJV.
The Vision of Heaven: Chapter 4
Once the seven letters are finished, John is invited to come into the heavens so that he can see things which will be “hereafter” (4:1). Thus opens the great prophetic vision for which the Apocalypse is famous. John first describes, or rather attempts to describe the majesty and magnitude of the celestial kingdom where God dwells. In a way it is an impossible task—trying to use the finite to describe the infinite. Almost instantly the reader is confronted with a baffling array of symbols, figures and images, some of which, on the surface at least, border on the bizarre.
And here it is that Joseph Smith’s work becomes significant, becoming the key to our understanding. While the Prophet made a few textual changes in these chapters, which we will note, the major contribution comes from section 77 of the Doctrine and Covenants. As was mentioned, fifteen questions are asked in that section about the book of Revelation. Seven of the fifteen are questions relating to chapters 4 and 5. From the Prophet’s work we learn the following:
1. The earth in its celestialized future state will become like a massive Urim and Thummim to its inhabitants (see D&C 77:1; 130:7–9).
2. Animals from our own world and from other worlds are celestialized and dwell in the presence of God. (See D&C 77:2–3; see also the Prophet’s discourse on the meaning of the beasts. [27])
3. The rather bizarre imagery of beasts covered with eyes and wings is actually symbolical of their celestial nature (see D&C 77:4).
4. The seven leaders of the churches as well as twenty-four elders from the seven churches were going to dwell in the presence of God (see JST Revelation 4:5; D&C 77:5). In times of intense persecution and martyrdom, this would have served as a great encouragement to the faithful to stay true to their commitments.
The Sealed Book and the Seven Seals: Chapter 5
It doesn’t take a lot of study of the book of Revelation to come to the conclusion that the imagery of chapter 5 is pivotal to the whole structure of the book. John saw in the right had of the father a book (most likely a scroll) which was sealed with seven seals (see 5:1). He also saw that no one in heaven or earth was able or worthy to open the book, except for the Savior (vv. 2–14). Since the rest of the vision describes what John sees as each of the seven seals is opened by the Lamb, an understanding of the sealed book is critical to our whole understanding of the book of Revelation.
And here it is that the Prophet Joseph Smith made his greatest contribution to our ability to unveil the veiled, to reveal the revelation. He answered two significant questions: What is the meaning of the book and what is the meaning of the seals? Certainly more than any other single thing, his answers to those questions (see D&C 77:6–7) become the key to gaining access to the “house” of Revelation. From what as revealed in those two verses we then can derive the following:
1. The book in the right hand of the Father represents the history and destiny of the world. It is in his right hand to suggest he controls everything in and about our world. No one except the Savior was worthy to open the book because the atoning sacrifice was what made the whole of world history possible and meaningful.
2. The seven seals represent the seven thousand-year periods which the earth will have during its temporal existence. This not only provides us one of the most specific clues we have as to the closeness of the Second Coming, but it also shows that the book of Revelation is basically structured chronologically, unfolding the earth’s history from the time of Adam until the earth is celestialized.
3. Studying that chronological structure carefully, we can see that John’s Revelation focuses most heavily on that short period of time between when the last period of a thousand years begins and when Christ comes. Note the amount of time spent on earth of the seven seals. The first five (6:1–11) are covered briefly, merely highlighting the thing of greatest import to the covenant people that happened in that time frame. The sixth seal, the one in which we currently live, is expanded considerably (6:12–7:17) but still takes only a few verses of the total. Knowing that the Millennium is the major event of the seventh seal, we might expect John to dwell at great length on that. But the opening of the seventh seal begins in the first verse of chapter 8. The Second Coming and the Millennium are not seen until chapters 19 and 20. Thus, clearly, the majority of the revelation focuses on that period “after the opening of the seventh seal, before the coming of Christ” (D&C 77:13).
4. This understanding of the time frame aids us greatly in interpreting the symbols used by John. For example, a man on a white horse is seen in 6:2. That same imagery is used of the Savior in 19:11. Therefore, one might think both places refer to the Mater, and this is indeed a common interpretation of the scholars. [28] But knowing that the first seal represents the first thousand years of the earth’s history (approximately 4000 to 3000 B.C.) makes that interpretation no longer tenable. That single piece of information helps us look for someone or something in that period of time that meets all of the symbolic conditions. With that we conclude it is not Christ but Enoch that is represented. [29] And there are other examples of how this key to the chronology becomes a key to the correct interpretation of the symbolism.
Similarly, the rather ingenious interpretation mentioned above—the locusts not hurting grass and trees being interpreted as the Arab general’s order to his troops to leave vegetation alone—can now be rejected, since the events described occurred midway in the fifth seal, and John sees the locusts appear after the opening of the seventh seal.
The Opening of the Seals: Chapters 6 to 11
Again, more through what we learn from section 77 than through actual textual changes, the Prophet greatly adds to our understanding of what John saw as the various seals were opened. Nothing is said about the first five seals, either through section 77 or through JST changes. But when we get to the opening of the sixth and seventh seals—those of our own time, as it were—we are helped immensely and learn the following:
1. The “angel from the east” is Elias (D&C 77:9). This at first may not seem helpful, but we know that the concept of Elias is as a forerunner and that here it refers to the restoration of the gospel in the last days. [30] Appling that interpretation to John’s vision makes perfect sense. Before the angels of destruction are loosed, the servants of God will be sealed and thus saved from destruction, through the restoration of the gospel, with its priesthood and ordinances. Commenting on these very verses, the Prophet later explained that the sealing “signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother.” [31]
2. The Prophet clearly indicates that the twelve thousand sealed from each of the twelve tribes is not just a symbolic representation of the forces of righteousness, as some scholars maintain. They are a great missionary force of the sixth seal (see D&C 77:10). Joseph Smith shows us that they are ordained high priests chosen from among every nation to carry forth the gospel and bring as many as will come to the true Church (see D&C 77:11). (In another revelation the Prophet indicated that these 144,000 would also stand on Mt. Zion with the Savior. See D&C 133:18 and compare with Revelation 14:1–5.)
The Prophet also said, shortly before his death, “I attended prayer-meeting with the quorum in the assembly room, and made some remarks respecting the hundred and forty-four thousand mentioned by John the Revelator, showing that the selection of persons to form that number had already commenced.” [32] This statement would seem to indicate that this great body of missionaries may be composed of mortals and immortals together.
3. Though the Prophet did not give us specific help in interpreting the various images mentioned under the sounding of the seven trumpets that begin in chapter 8, two things he revealed are of great help as we study this section of Revelation. First, he revealed that the trumpets represent the judgments of God which will prepare the world and cleanse it for the millennial reign of Christ (see D&C 77:12). Second, he clearly specifies that these trumpets (or judgments) happen in the seventh seal (see D&C 77:12–13). Since the evidence suggests we have not yet entered that last period of a thousand years, this prophecy is yet future to us. In fact, once the judgments happen it may be that the imagery used by John in this section will become much more clear. It also tells us that any attempt to tie these judgments with past historical event is not justified.
4. In chapter 10, there is a brief pause in the description of the judgments in which John is given a little book to eat. This seems puzzling at first, but again the information revealed through the Prophet Joseph Smith helps us with the interpretation. He explains that the book is symbolic of the mission of John himself during these great events, which mission is to help gather the tribes of Israel (see D&C 77:14). We know from scripture that John is privileged to continue his ministry on the earth until the Savior returns (see John 21:22–23; D&C 7). It is almost as though the Lord says to John in chapter 10, “since you will still be living at the time all these things I have shown you are transpiring, would you like to see what you will be doing?” At a conference of the Church in June 1831, the Prophet confirmed that the “little book mission” was being fulfilled when he said that “John the Revelator was then among the ten tribes of Israel who had been lead away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion.” [33]
5. Finally, we learn from the Prophet’s revelations that the “two witnesses” seen by John as playing a pivotal role in the great battle of Armageddon were two prophets raised up to the Jewish nation (not necessarily Jewish themselves, as some have maintained) in the last days, who would work among the Jewish people in their homeland (see D&C 77:15). Elder Bruce R. McConkie said that these two prophets would be “followers of that humble man, Joseph Smith. . . . No doubt they will be members of the Council of the Twelve or of the First Presidency of the Church.” [34]
The Church and Kingdom of God
After the sounding of the seven trumpets of judgment, John heard “great voices in heaven, saying, The kingdoms of this world are become the kingdom of our Lord, and of his Christ” (JST Revelation 11:15). Then, much as a teacher pauses in the course of his lecture to explain an important point, the Lord pauses in his vision of the judgments to explain some significant things about these kingdoms he has just mentioned.
Chapter 12, where this explanation begins, was altered more by the Prophet in his revision of the book of Revelation than any other chapter. He changed most of the verses, rearranged the order of them, and added one new verse—the only place where a significant amount of new material is added in all of Revelation (see JST Revelation 12:7).
Insights from the JST into the Book of Revelation | Religious Studies Center
How important are these JS Bible changes?
The Textual Changes
The final contribution of the Prophet to our understanding of the Apocalypse is in the actual work he did on the text of Revelation as part of his inspired translation of the Bible. As was noted above, he deleted from, added to or changed a total of ninety verses. Obviously, not every one of those changes are of equal significance. The committee that worked on the LDS edition of the King James Version included changes for only forty-seven of the ninety verses, or just slightly better than half of the total changes. Taking that as some indication of the number of significant changes, we could say that the prophet significantly altered only 12 percent of the total verses. Twelve percent is not a staggering proportion, but the percentage does not convey the importance of the contribution made by the Prophet’s work on the text of the apocalypse. Much in the same way as section 77, the verses so changed often become a key to opening our understanding to a passage or even sometimes to a whole concept taught by John.
Now that we have briefly discussed the four areas of contribution made by the Prophet, we shall begin an analysis of the Revelation of John to see how the Prophet has opened this book to our understanding. Since our focus in this paper is primarily on the contribution of the JST to our understanding of Relation, we shall focus on the contributions of section 77 and the actual textual changes of the JST, though where appropriate we may note contributions from Latter-day scripture or the Prophet’s other writings. Space allows discussion of only the most significant of the contributions from all four areas.
The Vision Opens: Chapter 1
John says it was on Patmos, on a Sunday, that he received the grand and glorious visions recorded in Revelation (vv. 9–10). Chapter 1 provides the prologue to all that follows, and interestingly enough the Prophet made more changes in this opening chapter than in any other chapter except chapter 12. From those changes we learn the following:
1. The Revelation is of John. It is his testimony and witness that is being recorded (see JST Revelation 1:1, 2, 4, 5). This in no way lessens the fact that the source of the vision and inspiration is divine, but the KJV suggests that the revelation is from God to Jesus Christ (see v. 1). The JST clearly identifies is as being given to John, a servant of God, from Jesus Christ. Why is this significant? It is another example of how the Savior views his prophets and apostles. They are his servants and he honors them fro their faithfulness.
2. The KJV indicates that the revelation was given because “the time is at hand” (v.3). The JST clarifies what time is meant when it says “for the coming of the Lord draweth nigh” (JST v. 3).
3. In several places in the opening chapters, reference is made to “seven Spirits” (1:4; 3:1, 4:5) and “seven angels” (1:20; 2:1, 8, 12, 18; 3:1). As is, this makes it sound as though the seven spirits and the seven angles are different things. But the Prophet changed or explained all references to the seven Spirits and the seven angels to show that the seven Spirits and the seven angels both refer to the leaders of the seven churches (see JST for all of the above verses). John, who at this time is the leader of the Church, is writing to seven branches of the Church in Asia. The JST makes it clear that he specifically addresses the leaders (the bishops or branch presidents, as it were) of each of these branches.
4. Also the JST makes it clear that the seven Spirits (now servants) are the receivers, not the source, of the vision (see JST v. 4).
5. Finally, the Prophet added to the concept of Christ’s second coming that he would come clothed in “the glory of his Father” and be accompanied by “ten thousand of his saints” (JST 1:7). Perhaps here is a good time to note that in Greek the largest named number was ten thousand, which is the world “myriad.” [26] Often it is used symbolically to express uncountable numbers.
The Seven Letters: Chapters 2 and 3
Immediately following the opening vision, the Savior, through the angel representing him, dictated seven letters to the seven churches of Asia. Though often neglected in favor of the prophetic visions, these seven letters are choice, individualized pieces of personal revelation. The Prophet made very few changes, the most significant of which include:
1. As noted above, throughout these letters the Prophet changed the wording to make it clear that each letter was addressed to the presiding authority of each church.
2. The bed into which the false prophetess and those who followed after her was to be cast is actually “hell” (see JST 2:22).
3. Those who are faithful in Thyatira are promised that they will be given power over nations and will rule them with a rod of iron, smashing them to pieces like clay pots (2:26–27). This seems contradictory in the KJV. Faithful saints are promised the power to smash the nations to pieces. This symbolism is strongly suggestive of tyranny. The imagery of Nephi’s vision shows that the iron rod is a symbol of the word of God (see 1 Nephi 15:23–24) which helps somewhat, but in the JST, the Prophet dropped the imagery of smashed pottery and turned it instead into the idea of potter shaping and molding vessels. He said that those who were faithful in keeping the commandments would rule the nations “with the word of God; and they shall be in his hands as the vessels of clay in the hands of a potter; and he shall govern them by faith, with equity and justice (JST 2:26–27). This is a very different imagery from that of the KJV.
The Vision of Heaven: Chapter 4
Once the seven letters are finished, John is invited to come into the heavens so that he can see things which will be “hereafter” (4:1). Thus opens the great prophetic vision for which the Apocalypse is famous. John first describes, or rather attempts to describe the majesty and magnitude of the celestial kingdom where God dwells. In a way it is an impossible task—trying to use the finite to describe the infinite. Almost instantly the reader is confronted with a baffling array of symbols, figures and images, some of which, on the surface at least, border on the bizarre.
And here it is that Joseph Smith’s work becomes significant, becoming the key to our understanding. While the Prophet made a few textual changes in these chapters, which we will note, the major contribution comes from section 77 of the Doctrine and Covenants. As was mentioned, fifteen questions are asked in that section about the book of Revelation. Seven of the fifteen are questions relating to chapters 4 and 5. From the Prophet’s work we learn the following:
1. The earth in its celestialized future state will become like a massive Urim and Thummim to its inhabitants (see D&C 77:1; 130:7–9).
2. Animals from our own world and from other worlds are celestialized and dwell in the presence of God. (See D&C 77:2–3; see also the Prophet’s discourse on the meaning of the beasts. [27])
3. The rather bizarre imagery of beasts covered with eyes and wings is actually symbolical of their celestial nature (see D&C 77:4).
4. The seven leaders of the churches as well as twenty-four elders from the seven churches were going to dwell in the presence of God (see JST Revelation 4:5; D&C 77:5). In times of intense persecution and martyrdom, this would have served as a great encouragement to the faithful to stay true to their commitments.
The Sealed Book and the Seven Seals: Chapter 5
It doesn’t take a lot of study of the book of Revelation to come to the conclusion that the imagery of chapter 5 is pivotal to the whole structure of the book. John saw in the right had of the father a book (most likely a scroll) which was sealed with seven seals (see 5:1). He also saw that no one in heaven or earth was able or worthy to open the book, except for the Savior (vv. 2–14). Since the rest of the vision describes what John sees as each of the seven seals is opened by the Lamb, an understanding of the sealed book is critical to our whole understanding of the book of Revelation.
And here it is that the Prophet Joseph Smith made his greatest contribution to our ability to unveil the veiled, to reveal the revelation. He answered two significant questions: What is the meaning of the book and what is the meaning of the seals? Certainly more than any other single thing, his answers to those questions (see D&C 77:6–7) become the key to gaining access to the “house” of Revelation. From what as revealed in those two verses we then can derive the following:
1. The book in the right hand of the Father represents the history and destiny of the world. It is in his right hand to suggest he controls everything in and about our world. No one except the Savior was worthy to open the book because the atoning sacrifice was what made the whole of world history possible and meaningful.
2. The seven seals represent the seven thousand-year periods which the earth will have during its temporal existence. This not only provides us one of the most specific clues we have as to the closeness of the Second Coming, but it also shows that the book of Revelation is basically structured chronologically, unfolding the earth’s history from the time of Adam until the earth is celestialized.
3. Studying that chronological structure carefully, we can see that John’s Revelation focuses most heavily on that short period of time between when the last period of a thousand years begins and when Christ comes. Note the amount of time spent on earth of the seven seals. The first five (6:1–11) are covered briefly, merely highlighting the thing of greatest import to the covenant people that happened in that time frame. The sixth seal, the one in which we currently live, is expanded considerably (6:12–7:17) but still takes only a few verses of the total. Knowing that the Millennium is the major event of the seventh seal, we might expect John to dwell at great length on that. But the opening of the seventh seal begins in the first verse of chapter 8. The Second Coming and the Millennium are not seen until chapters 19 and 20. Thus, clearly, the majority of the revelation focuses on that period “after the opening of the seventh seal, before the coming of Christ” (D&C 77:13).
4. This understanding of the time frame aids us greatly in interpreting the symbols used by John. For example, a man on a white horse is seen in 6:2. That same imagery is used of the Savior in 19:11. Therefore, one might think both places refer to the Mater, and this is indeed a common interpretation of the scholars. [28] But knowing that the first seal represents the first thousand years of the earth’s history (approximately 4000 to 3000 B.C.) makes that interpretation no longer tenable. That single piece of information helps us look for someone or something in that period of time that meets all of the symbolic conditions. With that we conclude it is not Christ but Enoch that is represented. [29] And there are other examples of how this key to the chronology becomes a key to the correct interpretation of the symbolism.
Similarly, the rather ingenious interpretation mentioned above—the locusts not hurting grass and trees being interpreted as the Arab general’s order to his troops to leave vegetation alone—can now be rejected, since the events described occurred midway in the fifth seal, and John sees the locusts appear after the opening of the seventh seal.
The Opening of the Seals: Chapters 6 to 11
Again, more through what we learn from section 77 than through actual textual changes, the Prophet greatly adds to our understanding of what John saw as the various seals were opened. Nothing is said about the first five seals, either through section 77 or through JST changes. But when we get to the opening of the sixth and seventh seals—those of our own time, as it were—we are helped immensely and learn the following:
1. The “angel from the east” is Elias (D&C 77:9). This at first may not seem helpful, but we know that the concept of Elias is as a forerunner and that here it refers to the restoration of the gospel in the last days. [30] Appling that interpretation to John’s vision makes perfect sense. Before the angels of destruction are loosed, the servants of God will be sealed and thus saved from destruction, through the restoration of the gospel, with its priesthood and ordinances. Commenting on these very verses, the Prophet later explained that the sealing “signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother.” [31]
2. The Prophet clearly indicates that the twelve thousand sealed from each of the twelve tribes is not just a symbolic representation of the forces of righteousness, as some scholars maintain. They are a great missionary force of the sixth seal (see D&C 77:10). Joseph Smith shows us that they are ordained high priests chosen from among every nation to carry forth the gospel and bring as many as will come to the true Church (see D&C 77:11). (In another revelation the Prophet indicated that these 144,000 would also stand on Mt. Zion with the Savior. See D&C 133:18 and compare with Revelation 14:1–5.)
The Prophet also said, shortly before his death, “I attended prayer-meeting with the quorum in the assembly room, and made some remarks respecting the hundred and forty-four thousand mentioned by John the Revelator, showing that the selection of persons to form that number had already commenced.” [32] This statement would seem to indicate that this great body of missionaries may be composed of mortals and immortals together.
3. Though the Prophet did not give us specific help in interpreting the various images mentioned under the sounding of the seven trumpets that begin in chapter 8, two things he revealed are of great help as we study this section of Revelation. First, he revealed that the trumpets represent the judgments of God which will prepare the world and cleanse it for the millennial reign of Christ (see D&C 77:12). Second, he clearly specifies that these trumpets (or judgments) happen in the seventh seal (see D&C 77:12–13). Since the evidence suggests we have not yet entered that last period of a thousand years, this prophecy is yet future to us. In fact, once the judgments happen it may be that the imagery used by John in this section will become much more clear. It also tells us that any attempt to tie these judgments with past historical event is not justified.
4. In chapter 10, there is a brief pause in the description of the judgments in which John is given a little book to eat. This seems puzzling at first, but again the information revealed through the Prophet Joseph Smith helps us with the interpretation. He explains that the book is symbolic of the mission of John himself during these great events, which mission is to help gather the tribes of Israel (see D&C 77:14). We know from scripture that John is privileged to continue his ministry on the earth until the Savior returns (see John 21:22–23; D&C 7). It is almost as though the Lord says to John in chapter 10, “since you will still be living at the time all these things I have shown you are transpiring, would you like to see what you will be doing?” At a conference of the Church in June 1831, the Prophet confirmed that the “little book mission” was being fulfilled when he said that “John the Revelator was then among the ten tribes of Israel who had been lead away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion.” [33]
5. Finally, we learn from the Prophet’s revelations that the “two witnesses” seen by John as playing a pivotal role in the great battle of Armageddon were two prophets raised up to the Jewish nation (not necessarily Jewish themselves, as some have maintained) in the last days, who would work among the Jewish people in their homeland (see D&C 77:15). Elder Bruce R. McConkie said that these two prophets would be “followers of that humble man, Joseph Smith. . . . No doubt they will be members of the Council of the Twelve or of the First Presidency of the Church.” [34]
The Church and Kingdom of God
After the sounding of the seven trumpets of judgment, John heard “great voices in heaven, saying, The kingdoms of this world are become the kingdom of our Lord, and of his Christ” (JST Revelation 11:15). Then, much as a teacher pauses in the course of his lecture to explain an important point, the Lord pauses in his vision of the judgments to explain some significant things about these kingdoms he has just mentioned.
Chapter 12, where this explanation begins, was altered more by the Prophet in his revision of the book of Revelation than any other chapter. He changed most of the verses, rearranged the order of them, and added one new verse—the only place where a significant amount of new material is added in all of Revelation (see JST Revelation 12:7).
Insights from the JST into the Book of Revelation | Religious Studies Center
How important are these JS Bible changes?
