Framework:
construction of
Section 5A - the final 'last days'
Overview
Background: this study introduces a new macrostructure for Revelation. It proposes that, within a letter, the setting of the story (the cosmos, as John interpreted it) controls the structure of the text. The modern equivalent is the spacetime continuum, with all the cosmic spaces presented as if they were part of 3-dimesional space. Revelation’s cosmic spaces recognised in this spatio-temporal analysis represent heaven’s throne-room and its outer environs, the earth/ below-the-earth boundary and two versions of earth. The first earth follows the biblical meta-narrative and it begins with Creation; and the second is a physical-spiritual dimension that begins after the Cross (the death, resurrection and ascension of Jesus Christ) (see Framework 1A.d).
Revelation tells a single story that reflects the biblical meta-narrative but its chronology is not linear because the story steps back in relative time at 4:2, 12:1, 12:13 and 15:1 (see Towards … 4b), and John sees again events that he has already witnessed. This results in two interlinked chronologically linear dramas (4:1-11:19, 12:1-22:20a). Overlying the dramas is a surface literary spiral that begins with events surrounding the fall of Babylon and ends when John describes the New Jerusalem. (16:12-21:9, see Macrostructure Model, Figures 4 and 5). The spiral follows the path of John’s eyes as he describes these events from several visionary vantage points. The spiral highlights a form of parallel progression in which events in one space (14:1-20, on the biblical earth) outline events and the other spaces infill the details (16:12-19:21, described in the spiral). There is no major recapitulation in the structure because every time-line has its own story and some events are viewed from different perspectives but they are not repeated. The many chiasms in the text are surface, literary features. See Framework 1 and the Towards … chapter for further information.
What happens as time passes in each space (a time-line) highlights contemporaneous events that link the two dramas together (‘time-parallels’). The eighteen time-parallels are like text parallels, but with a chronological component; and their numbers do not restart with each section. Both dramas focus on the consequences of the Cross (the death, resurrection and ascension of Jesus; time-parallel 1, Framework 1), the fall of Babylon (time-parallel 10, Framework 4) and they culminate in the Final Judgement (time-parallel 18, see Figure 5).
The story so far: the story in Revelation begins with Creation, the Cross and the opening seals (Framework 1). The eschaton (‘last days’ or ‘end times’) begins after the silence of the seventh seal ends and then the trumpets sound (Framework 2). Satan’s two beasts (abyss and earth beasts) arise during the sound of the fifth trumpet (time-parallel 2, Framework 3). The Lamb appears on Mt Zion with the 144,000 ‘redeemed’ during the fifth bowl torments. Then evil forces gather and Babylon falls. Heaven celebrates, but Babylon is ruined (time-parallels 8b-11, Framework 4).
In this section: celebration over the fall of Babylon changes into the preparation of the bride in heaven for her wedding to the Lamb (Christ), but the faithful on earth must endure the ongoing torments (time-parallel 12). The identity of the Bride, the harvests, John’s visionary vantage points and his possible waking vision are discussed in the following Interpretation (5B). Invitations to the wedding are distributed and the Grain Harvest is collected (time-parallel 13). Those who do not participate in the Grain Harvest will witness the appearance of Christ the Rider and the re-grouping of the evil forces (time-parallel 14). The Rider is humanity’s spiritual protector throughout history, demonstrated by his appearance as the Warrior at the beginning of the story (Framework 1) and by the blood on his gown before the Great Battle/ Grape Harvest (time-parallel 15). Time-parallels 9-15 represent the Day of God’s Wrath; this and the final part of the eschaton are considered in 5C. Parallels with Gospel events, particularly in Luke 17 and Luke 21/ Matthew 24/ Mark 13, and Acts 1 were considered in Framework 2C.b (immediate post-Cross times) and they are considered again in 5C. The Parousia (appearance of Christ) and the roles of the main characters are also discussed in 5C. The final events in Revelation are the Millennium, Final War and Final Judgement (time-parallels 16-18).
Figures in this chapter follow the Macrostructure Model, so their numbers do not restart in each sections. For example: the first is Figure 1 (Framework 1); the next is Figure 2 (Framework 2) etc. In each figure, the x axis is a location in John’s literary cosmos and the y axis is relative time. The dashed arrows show the narrative path and when John describes an event that happened in the story’s relative past, the narrative arrows point up the page instead of down into the future.
5A) The harvests, Rider and the New Order (14:12-20, 19:7-22:21; time-parallels 12-18)
5A) Section construction
In the previous section, the Lamb appears on Mt Zion with the 144,000 ‘redeemed’ (14:1-5), which is the first part of the Parousia. The announcements made by the three angels who follow the Lamb (14:6-11) on the biblical earth outline the events that will follow on the physical-spiritual earth. This begins the parallel progression: evil armies gather, Babylon falls and there is post-Babylon ruin (14:6-11/ 16:12-19:6, time-parallels 9 to 11, Framework 4). The call for endurance on earth and the harvests (14:12-20) perform the same structural function as the three angels’ announcements and the other time-lines infill the details (19:7-21, time-parallels 12 to 15, Figure 5). In other words, John describes a brief overview of what will happen from a biblical perspective (14:1-20) and then he returns to the relative past for the preparation of the bowls in heaven (15:1, Framework 3). John then describes the same time-period again, but from the point of view of the physical-spiritual earth (the bowl torments and the Great Battle). The literary spiral, begun in the previous section, continues as the dotted arrows in Figure 5.
This section (5A) describes the construction of the final part of the proposed macrostructure and 5B gives an interpretation of it. The identity of the Bride (the wife of the Lamb), the harvests, John’s visionary vantage points and his possible waking vision are discussed in the following Interpretation. The final part of the eschaton and the Day of God’s Wrath are considered in 5C. Parallels with Gospel events, particularly in Luke 17 and Luke 21/ Matthew 24/ Mark 13, and Acts 1 were considered in Framework 2C.b (immediate post-Cross times) and they are considered again in 5C. The Parousia (appearance of Christ) and the roles of the main characters are also discussed in 5C.
5A.a) Time-parallels 12 to 18
In Figure 5, the text continues uninterrupted on the biblical earth (following the three angels’ announcements, from 14:11) and heaven’s throne-room (wedding preparations continue from 19:6). The emptying of the last bowl resulted in the fall of Babylon (16:17-21) and there is a hiatus on the physical-spiritual earth as people cope with her ruin and they mourn the loss of her wealth and power (18:4-24); then, the evil armies re-group (19:17-19). The demons who rose up to gather the kings of the whole earth for battle continue their manipulations (from 18:3). No events are recorded in heaven’s environs after John sees the ‘great sign’ of the seven bowl angels in the heavens (15:1). In this spatio-temporal analysis, the harvests cannot occur in the same space as the bowls because, if they do, they occur before the bowls (in Framework 3), the sequence is linear and the time-parallels disappear – this would create temporal paradoxes.
The Cross, fall of Babylon and the Final Judgement (time-parallels 1, 10 and 18, respectively) are the only time-parallels that occur on every cosmic space, so these are the key structural markers that fix the time-lines in the relative chronology in the proposed macrostructure. The subject matter of the text also defines time-parallels 15 (Great Battle), 16 (Millennium) and 17 (Final War), but their spatial distributions are more limited. For the other time-parallels in this section (12, 13, 14), interpretation of the text in one space aids interpretation of the corresponding text in the time-parallel: the people of God must endure the torments while the bride of the Lamb is being prepared for her wedding and her garments are the righteous deeds of the faithful (14:12-13/ 19:7-8; time-parallel 12); distribution of the invitations to the wedding of the Lamb corresponds to the Grain Harvest (19:9-10/ 14:14-16; time-parallel 13); and when the Rider (Christ) appears with the heavenly armies, evil forces re-group and the Grape Harvest is gathered (1911-14/ 19:17-19/ 14:17-19; time-parallel 14). In other words, events within a time-parallel are compatible and useful information may be gleaned by interpreting events in one time-line through the lens of its companion texts. This also raises the question of how the verses may relate to one another within each space.
Time-parallel 12 (14:12-13/ 19:7-8): the faithful must endure/ the Bride is prepared. This section begins at 14:12 on the biblical earth, rather than 14:14, because the three angels’ announcements (14:6-12) are made to the whole earth but the call for endurance and the awaiting blessings for the martyrs are messages for the faithful (14:12-13) before One-like-a-son-of-man (14:14). 14:12-13 is part of time-parallel 12 because it is more likely that the endurance is required when earth prepares for judgement, rather than when people lament Babylon’s fall (time-parallel 11) or witness Christ’s appearance (time-parallel 13). The judgement at this point relates to participation, or not, in the wedding supper of the Lamb. The motif linking 14:12-13 and 19:7-8 is the preparation of the Bride. Her garments are the righteous deeds of the faithful (19:8). The endurance required of the faithful at this time will become the adornment of the New Jerusalem, as promised to the congregation in Philadelphia: ‘If you conquer, I will make you a pillar in the temple of my God; you will never go out of (…) the New Jerusalem’ (3:12).
Meanwhile, those on the physical-spiritual earth continue to lament the fall of Babylon (from 18:24) and demons in below-the-earth continue their evil manipulations (from 18:3, time-parallel 11, Framework 4). If there is no recorded activity in a space, until John states or implies that the last event in that space ceases, that event may continue; this is a generic spatio-temporal modelling guideline (see Towards … 2a).
Time-parallel 13 (14:14-16/ 19:9-10): the One-like-a-son-of-man appears on a cloud and the Grain Harvest/ the wedding invites are distributed. This time-parallel describes the next stage in the wedding of the Lamb. After the Bride is prepared for her wedding (19:7-8), invitations to the wedding supper are distributed from heaven’s throne-room (19:9-10). On the biblical earth, One-like-a-son-of-man appears on a cloud (14:11-16). 14:14 may refer to the presence of an angel and not Jesus Christ (so Collins, 2016: 130; so Aune, 1998: 803, 849; contra Resseguie, 2009: 200) but this study follows a traditional view that it does refer to Christ, because of John’s expectation (1:7) and Gospel anticipation (see Framework 5C). The Lamb appeared earlier on Mt Zion (14:1-5; time-parallel 8b, Framework 4) and both these appearances of Christ are part of the Parousia. The Parousia is considered in more detail in Framework 5C.
The One-like-a-son-of-man gathers in the Grain Harvest (14:14-16). The harvest follows the Gospel motif for the separation of humanity into the faithful and un-faithful as part of the judgement process in the eschaton (‘last days’ or ‘end times’), see for example: Mt. 9:37-38, Lk. 8:2; Mt. 13:1-43, Mk. 4:1-34; Lk. 8:4-15; Mt. 9:37-38, Lk. 10:2; John 4:35-38. Participation in the harvest in the Gospels is an active process (faithfulness), and in the following Interpretation it is suggested that participation in the Grain Harvest in Revelation is also an active process (acceptance of the wedding invitation).
Time-parallel 14 (14:17-19/ 19:11-14/ 19:17-19): the grapes are gathered/ the Rider appears/ evil forces re-group. Heaven stands open when the Rider (Christ) appears (19:11) and the solid arrows in Figure 5 indicate the path of actions that follow his appearance. John watches the Rider appear and then he (John) sees the consequences as evil forces re-group for the Great Battle (19:17-19), probably at Armageddon, after the destruction and ruin of Babylon. Armageddon is named for the first gathering (16:16) and it is likely to be the site for the re-grouping (19:19).
This interpretation suggests the Great Battle follows resumption of preparations for war after Babylon’s fall, rather than recapitulation between the seals, trumpets, bowls and battles (contra McKelvey, 2001: 88-89, 93). The resumption confirms the proposal that Christ (as the Lamb and the Rider), not Babylon, is satan’s primary target for battle (see Framework 4D.f). The Rider has blood on his gown when he appears (19:13) and, in the following Interpretation, it is suggested that the blood is a reference to the Rider’s past battles with his enemies, not to the coming battle. The relationship between the roles of Christ as the Lamb on Mt Zion, One-like-a-son-of-man on the cloud, the Rider and the bridegroom is discussed in the following Interpretation.
The Great Battle is part of the physical-spiritual earth because there would be a temporal paradox if 19:17-21 disrupted 14:17-20 in the biblical earth time-line. The equivalent text on the biblical earth is the gathering of the Grape Harvest. This harvest has two parts: gathering by an angel (14:17-19) and crushing (14:20) by the Rider (19:15). The gathering of the grapes most likely corresponds to the re-gathering of satan’s followers who comprise the evil armies. Those who participate in the Grape Harvest are those people who are not gathered in the Grain Harvest – and they may be those who refuse the wedding supper invitation. The separation of the Grape Harvest into two parts (the grape gathering and crushing) is well established in the literature (so Bauckham, 1993b: 293 1993a, 94-98; so Boxall, 2002: 213-214; so Osborne, 2002: 549, 555; so Smalley, 2005: 372-375; so Resseguie, 2009: 201). Figure 5 does not support Marko Jauhiainen’s suggestion that the bowls partially recapitulate the Grape Harvest (Jauhiainen, 2003a: 554) because the last (seventh) bowl emptied when Babylon fell (16:17-21, Framework 4) and the presence of the time-parallels indicates there are different perspectives on events in Revelation, but no recapitulation (contra McKelvey, 2001: 88-89, 93).
Time-parallel 15 (14:20/ 19:15-16/ 19:20, 19:21): the grapes are crushed by the Rider/ the Great Battle/ and satan’s beasts are captured. Every space in this time-parallel is centred upon the Rider. 19:15 tells us that it is the Rider who treads the wine-press on the biblical earth (un-identified in 14:20). The abyss, in below-the-earth, opens to receive satan’s defeated beasts into the fiery lake (19:20) after the evil forces are destroyed in battle by the Rider and his army (19:21). The Great Battle (19:21) is the counterpart of the crushing of the grapes (14:20, time-parallel 15) (so Bauckham, 1993b: 293; so Osborne, 2002: 549, 555). The crushing of the grapes is a very bloody event – with blood flowing out of the winepress ‘as high as a horse’s bridle for a distance of about 200 miles’ (14:20). The winepress motif is a symbol for battle in the Hebrew Bible, especially in the eschaton, for example: Is. 63:1-6; Lam.1:15; Joel 3:13.
In this spatio-temporal analysis, the primary, chronological-linear literary structure illustrated by the proposed macrostructure follows the pattern suggested by Richard Bauckham: that the converged narrative, begun in chapter 5 and 12, reaches a ‘provisional conclusion’ with the bowls (see Framework 3A and 3A.d) and a ‘further conclusion’ in 19:11-21:8 (Bauckham, 1993a: 16). In the proposed macrostructure, the secondary structure (the literary spiral) is superimposed on the linear structure (see Figures 4 and 5 of the Macrostructure Model). 14:1-20 is the culmination of the ‘messianic war’ (12:1-14:20, Bauckham, 1993a: 94) which describes the interactions between satan and the heavenly forces on earth. It is part of the biblical earth time-line in the proposed macrostructure, and at 14:1 dominance on earth by evil forces is replaced by divine control. In the proposed macrostructure, the secondary structure (the literary spiral that began in Framework 4) is superimposed on the linear structure (see Figures 4 and 5 of the Macrostructure Model).
Time-parallel 16 (20:1-3/ 20:4-6): the Millennium. After the Grape Harvest/ Great Battle, satan is imprisoned in the abyss for a thousand years (20:1-3) and his martyred victims are resurrected to be priests and to reign with Christ for a thousand years (20:4-6). Augustine of Hippo (A.D. 354-430) recognised the two millennia as counterparts of each other (City of God, XX.7)[1]. This is illustrated in Figure 5: 20:1-3 occurs in below-the-earth and 20:4-6 occurs on the physical-spiritual earth.
The earthly Millennium does not follows the harvests in regard to location in Figure 5 but the verse order in both earthly spaces would allow for the Millennium to occur on either earthly space. The physical-spiritual earth is chosen for the earthly Millennium in the proposed macrostructure because, otherwise, the Great Battle continues without interruption from 19:21 to 20:9 (the Final War). On the biblical earth (in Figure 5), there is a hiatus after the Grape Harvest because the harvests end at 14:20 and satan is not present until it is released from the abyss (20:7). It may be significant that when Justin Martyr[2] and Papias[3] commented on Revelation, their only surviving references are to hopes of a physical resurrection and the thousand years reign of Christ on earth, rather than focusing on Revelation’s tribulations. Early Christian writers’ expectations may reflect their hopes for the imminent appearance of Christ (which has not been supported by the passing of the intervening years on the material earth), but the proposed model supports their interpretations that the earthly Millennium will be something like a physical manifestation, i.e. it will occur on the physical-spiritual earth.
[1]Augustine of Hippo City of God, XX.7 Christian Classics Ethereal Library https://www.ccel.org/ccel/schaff/npnf102.pdf [Accessed 25 November 2023].
[2] According to Justin Martyr (c. A.D. 100-165): ‘there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place’ Justin Martyr Dialogue with Trypho, LXXXI, Christian Classics Ethereal Library http://www.ccel.org/ccel/schaff/anf01.pdf [Accessed 25 November 2023].
[3] According to Eusebius (c. A.D 260-339/340; Bishop of Caesarea): ‘The same writer (Papias, c. A.D. 70-mid-second century, Bishop of Hierapolis) gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in physical form on this very earth. (… Papias) appears to have been of very limited understanding.’ Eusebius Pamphilius, Ecclesiastical History, III.39.11-14, Christian Classics Ethereal Library http://www.ccel.org/ccel/schaff /npnf201.toc.html [Accessed 25 November 2023].
Time-parallel 17 (20:7-8/ 20:9): satan is released/ the Final War. Satan is released after the Millennium and it gathers an army to overcome the camp of God’s people but its army is destroyed by fire from heaven (20:7-9). From the very beginning of its story on earth, satan manifests on the biblical earth, as described in the Hebrew Bible (see Framework 1). When its two main beasts appear in the eschaton, it works through the false prophet (earth beast), eighth king (abyss beast) and the ten kings on the physical-spiritual earth (13:12-17, 19:20, see also 16:13, 20:10). After the Millennium, satan itself deceives and manipulates the nations into war, and this follows the same pattern used by the beasts and demons to influence humanity earlier (deceit: 13:14, 19:20; manipulation: 16:12-16, 19:19). This suggests satan’s release from the abyss is recorded on the biblical earth (20:7-8) and its influence is directly felt on the physical-spiritual earth (20:9). This spatio-temporal analysis allows for allocation of 20:7-9 to a single earthly space but the text suggests the dual space allocation in this time-parallel. The inclusion of the Final War in both the earthly dramas illustrates the presence of satan in the biblical narrative from Creation to the Final Judgement (4:1-11:19 and 12:1-21:8).
Time-parallel 18 (20:10/ 20:11-12/ 20:13-15/ 21:7-8): Final Judgement and Second Death. The Final Judgement is recorded in every cosmic space (20:10/ 20:11-12/ 20:13-15/ 21:7-8) and the ‘second death’ is recorded twice (20:14/ 21:8). It is unlikely there are multiple Final Judgements or two Second Deaths at different relative times so these are contemporaneous events. The Second Death is the climax of the Final Judgement for humanity: expulsion into the lake of fire for the ‘vile’ (who are unrepentant sinners on earth whose names are not written in the Book of Life). Those who ‘conquer’ (i.e. the faithful) will not be harmed by the second death (2:11), neither will those who share in the ‘first resurrection’ and participate in the Millennium as priests (20:6). After the Millennium, everyone else will be resurrected, ready for individual judgement (20:12-13). The Final Judgement affects the whole of creation and it immediately precedes destruction of the existing heaven and earth, and creation of the new ones (the New Order) (21:1). The Second Death only affects humanity and, in the proposed macrostructure, it affects everyone who ever lived on the physical-spiritual earth and it reflects expectations in the biblical narrative by being recorded on the biblical earth.
Time-parallel 18 illustrates what happens during the Final Judgement. The first reference (20:10) is after the Final War and satan is condemned to the fiery lake forever (in below-the-earth). The second reference is a description of the judgement of humanity in heaven’s throne-room (20:11-12). Both the third (20:13-15) and fourth (21:7-8) references represent what happens on earth: 20:13-15 describes the gathering of humanity from the land and sea and separation into two groups, according to what each person had done in their life. Those not recorded in the ‘book of life’ experience the Second Death and are thrown into the lake of fire; 21:7-8 promises water from the ‘spring of the water of life’ for those who ‘conquer’ but the Second Death for the ‘polluted’ or ‘vile’. In the interpretation in this study, the more detailed, practical description in 20:13-15 occurs on the physical-spiritual earth and the concise, more allegorical description in 21:7-8 is part of the biblical earth (see Figure 5). Alternative suggestions, that judgement in 20:12-14 refers to the unsaved or that 20:12 is about the saved/ righteous and 20:13-14 is about the unsaved/ un-righteous (Osborne, 2002: 721-722) are not supported in this study because those options cut across the cosmic dimensions that John would have recognised.
From heaven’s point of view, the occupant of the heavenly throne opens the ‘books’ and humanity stands before the throne for judgement (20:11-12). Earth has given up its dead (20:13-15) and this is the physical-spiritual earth in Figure 5. The old heaven and earth are replaced by the New Order, and the bride of the Lamb (the New Jerusalem) descends from heaven to the New Earth (21:1-2). A ‘loud voice from the throne’ explains to John what is happening: God himself will now live with humanity on the New Earth; there will be no more death or pain; and God, the alpha and omega (the beginning and the end), has completed everything. ‘They are done!’ (21:3-6) and the voice from the heavenly throne reminds John that those who ‘conquer’ will inherit these things but the vile will experience the Second Death (21:7-8). This reference to the Final Judgement, which was now in the past from heaven’s viewpoint, is illustrated in Figure 5 by the upward pointed light dashed arrow from 21:6 to 21:7 (from heaven’s throne-room to the biblical earth). 21:7-8 follows 20:7-8 in the biblical time-line so the arrows orientation does not indicate a temporal paradox.[1] The earth in 21:7-8 is the biblical earth because what happened on the physical-spiritual earth during the Final Judgement has already been described by John in 20:13-15.
[1] Verb tenses are unreliable indicators for relative event timings in Revelation and this may reflect the tension between the narrative literary form and content, and/ or how John saw future events unfold (so Collins, 1979: 126).
5A.b) The New Jerusalem and John’s closing words (21:9-22:21)
From John’s point of view, he is on a visionary vantage point in a wilderness (17:3) when he sees events spread out before him (see Framework 4D.e). He describes events in a literary spiral which reflects the path of his eyes as he witnesses events unfold. The spiral is created by the interweaving of text passages which record events in four spaces in a few consecutive verses. John is taken by the bowl angels to a new vantage point on a great, high mountain, so that he can see the bride of the Lamb come down from heaven as the ‘holy city (the new) Jerusalem’ (21:9-10). John’s visionary vantage points are considered in the following Interpretation.
The final words from the heavenly throne: ‘They are done (Γέγοναν)! I am the Alpha and the Omega, the beginning and the end.’ (21:6)[1] is a reminder of 16:17 (Γέγονεν, ‘it is done’, Framework 4). Some English translations repeat ‘It is done’ for both 16:17 and 21:6, for example: NRSVA and Today’s New International Version; but it seems more likely that there is a difference in meaning: ‘it (Babylon, the epitome of corruption) is now finished (…) they (satan, the beasts and works of the old order) are now over’. The old heaven and earth pass away and the New Order begins (21:1).
John sees the New Jerusalem (the Holy City) descends to earth as God’s dwelling place (21:2-22:5). The city is the bride of the Lamb, whose garments are the righteous deeds of the faithful (19:8), adorned by the endurance required of the faithful before the Harvests (14:12-13, time-parallel 12). The New Heaven and New Earth (21:1-2) are on the physical-spiritual earth in Figure 5 because they are part of the same time-line as 20:13-15. 20:13-15 cannot follow 21:8 on the biblical earth without creating a temporal paradox in this spatio-temporal analysis (see Towards … 2). This interpretation indicates that the physical-spiritual earth will see something like a new beginning after the human inhabitants of the old earth are judged and only the faithful inherit the new one (the vile are condemned in the fiery lake). The New Jerusalem will be the home of God the Almighty, the Lamb and the nations who walk in the divine light (21:22-22:5).
The proposed macrostructure ends in a single time-line from 21:9 on the New (physical-spiritual) Earth, and John’s letter closes with confirmation of the vision’s credentials as a revelation from Jesus Christ and an epilogue (22:6-21).
[1] NRSVA translation changed from ‘It is done!’. In the Greek, both words are the perfect, active indicative of the verb γίνομαι meaning ‘to be’ Γέγονεν (16:17) is the third person singular and Γέγοναν, is the third person plural (21:6) ‘to come into being’ https://biblecrawler.org/ [accessed 25 November 2023] (so Osborne, 2002: 738).
Page updated 2 November 2024