Pioneer reading (DAR 222.1-3): Smith heads the chapter “Chapter 11 — A Literal Prophecy” and treats vv. 1-2 as one block. “We now enter upon a prophecy of future events, clothed not in figures and symbols, as in the visions of chapters 2, 7, and 8, but given mostly in plain language” (DAR 222.2). “The angel, after stating that he stood, in the first year of Darius, to confirm and strengthen him, turns his attention to the future” (DAR 222.3). The verse is a frame-setting statement: the angel (Gabriel — carried forward from Dan 10) recalls his prior aid to Darius the Mede and pivots to the future. Smith cites Bishop Newton that this chapter is “a comment and explanation of the vision of chapter 8” (DAR 222.2).

Bohr’s reading (Studies on Daniel 11, p. 15): Dan 11 = expansion of Dan 8-9; starts with Persia because Persia is when the 2300-day prophecy originates. Verbatim: “Daniel 9 and 11 bear the same date—the first year of Darius—indicating that Daniel 11 is a further explanation and expansion of Daniel 8 and 9. Both prophecies begin with Persia and not Babylon because the 2300 days begin during the period of Persia” (p. 15).

Pioneer reading (DAR 223.1-2): “The facts stated in these verses plainly point to Alexander, and the division of his empire. (See on chapter 8:8.) Xerxes was the last Persian king who invaded Grecia; and the prophecy therefore passes over the nine successors of Xerxes in the Persian empire, and next introduces Alexander the Great” (DAR 223.2). Smith cites Prideaux: Alexander “became absolute monarch of that empire, to the fullest extent it was ever possessed by any of the Persian kings” (DAR 223.2, citing Prideaux Vol. I, p. 378). “He did according to his will. His will led him, B. C. 323, into a drunken debauch, as the result of which he died as the fool dieth” (DAR 223.2).

Note (not in DAR): The battle dates Granicus (334 B.C.), Issus (333 B.C.), Arbela/Gaugamela (331 B.C.) are not in Smith’s verse-3 commentary; he names only B.C. 323 (Alexander’s death).

Bohr’s reading (Studies on Daniel 11, p. 16): Alexander the Great. Verbatim structural outline: “Daniel 11:3 Alexander the Great (Daniel 8:5, 8)” (p. 16). Agrees with DAR. No verse-level exegesis.

Pioneer reading (DAR 223.2): “The kingdom was divided, but not for his posterity; it was plucked up for others besides those. Within fifteen years after his death, all his posterity had fallen victims to the jealousy and ambition of his leading generals. Not one of the race of Alexander was left to breathe upon the earth.... The kingdom was rent into four divisions, and taken possession of by Alexander’s four ablest, or perhaps most ambitious and unprincipled generals, — Cassander, Lysimachus, Seleucus, and Ptolemy“ (DAR 223.2).

Note (not in DAR): Smith says “fifteen years” (not twenty-two), and does not name Ipsus (301 B.C.) or assign specific territories to each general in his verse-4 paragraph; the territorial assignments come at DAR 224.2 (Cassander = Greece/west; Lysimachus = Thrace/north; Seleucus = Syria/east; Ptolemy = Egypt/south). Smith does not name Philip Arrhidaeus or Alexander IV — he speaks generically of “all his posterity.”

Bohr’s reading (Studies on Daniel 11, p. 16): The fourfold division. Verbatim structural outline: “Daniel 11:4: The fourfold division of Alexander’s Greek empire (Daniel 8:4)” (p. 16). Agrees with DAR. No verse-level exegesis.

Pioneer reading (DAR 224.1-225.2): Smith establishes here the geographic principle that governs the rest of the chapter: “these divisions of course to be reckoned from the standpoint of Palestine, the native land of the prophet... whatever power at any time should occupy the territory which at first constituted the kingdom of the north, that power, so long as it occupied that territory, would be the king of the north” (DAR 224.2-3). On v.5 specifically: “The king of the south, Egypt, shall be strong. Ptolemy annexed Cyprus, Phoenicia, Caria, Cyrene, and many islands and cities to Egypt. Thus was his kingdom made strong. But another of Alexander’s princes is introduced in the expression, ‘one of his princes’... This must refer to Seleucus, who, as already stated, having annexed Macedon and Thrace to Syria, thus became possessor of three parts out of four of Alexander’s dominion, and established a more powerful kingdom than that of Egypt” (DAR 225.2). Smith cites the Septuagint reading: “one of his [Alexander’s] princes shall be strong above him” (DAR 225.2).

Bohr’s reading (Studies on Daniel 11, p. 16, 94): Verse 5 is covered as part of the block “Daniel 11:5-15: The struggle of Syria and Egypt (kings of the north and south)” (p. 16, structural outline). Verbatim: “the king of the north (the Seleucids) and south (Egypt) in Daniel 11:5-14 are literal and local while the kings of the north and the south are symbolic in Daniel 11:40” (p. 94). No per-verse exegesis offered.

Pioneer reading (DAR 225.3-226.3): “There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus” (DAR 225.4). “Antiochus brought back his former wife, Laodice, and her children, to court again... Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should again disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after... Laodice, not content with poisoning her husband, Antiochus, caused Berenice to be murdered” (DAR 226.1-2). Berenice’s Egyptian attendants (“they that brought her”) and her son (“he that begat her” — Smith follows the marginal reading “whom she brought forth”) were also slain by Laodice’s orders (DAR 226.2).

Note (not in DAR): Smith does not give the date B.C. 246 in this paragraph (he gives “ago” comparisons rather than dates here).

Bohr’s reading (Studies on Daniel 11): No discrete verse-6 exegesis (no “Comments on Verse 6” section in the book); covered under the structural-block label “Daniel 11:5-15: The struggle of Syria and Egypt (kings of the north and south)” (p. 16) and the “literal and local” identification on p. 94.

Pioneer reading (DAR 226.4-227.1): “This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia” (DAR 226.5). Smith cites Bishop Newton’s compilation from Jerome, plus Appian, Polybius, Polyaenus, and Justin as ancient confirmations (DAR 227.1). From Polybius: Ptolemy “took the city of Seleucia, which was kept for some years afterward by the garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north” (DAR 227.1).

Bohr’s reading (Studies on Daniel 11): No discrete verse-7 exegesis (no “Comments on Verse 7” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94.

Pioneer reading (DAR 226.5, 227.1): Hearing of a sedition in Egypt, Ptolemy “plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods” (DAR 226.5). On the longevity clause: “He also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years“ (DAR 227.1).

Bohr’s reading (Studies on Daniel 11): No discrete verse-8 exegesis (no “Comments on Verse 8” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94. Bohr does cite Dan 11:8 incidentally for the proposition that “Egypt was the kingdom south of Israel (see Daniel 11:5, 8)” (p. 237) — treating v.8’s “Egypt” as literal.

Pioneer reading (DAR 226.5, 227.1): Smith treats v.9 inside the v.7-9 block. From Justin (via Smith): “if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold“ (DAR 227.1).

Note (not in DAR): The phrase “third Syrian war” is a modern historian’s label, not used by Smith.

Bohr’s reading (Studies on Daniel 11): No discrete verse-9 exegesis (no “Comments on Verse 9” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94.

Pioneer reading (DAR 228.1-2): “The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne... but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria... A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicholaus, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through” (DAR 228.2).

Note (not in DAR): Smith calls him “Antiochus Magnus” (not “Antiochus III the Great” — same person, modern name). Smith does not specify “Gaza” or “the borders of Egypt itself” — he says only that Antiochus “had thoughts of invading Egypt.”

Bohr’s reading (Studies on Daniel 11): No discrete verse-10 exegesis (no “Comments on Verse 10” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94. Bohr cites Dan 11:10 once in a passing reference to ma’oz (“fortress”) in his v.38 word-study list (p. 89).

Pioneer reading (DAR 228.3-4): “Ptolemy Philopater succeeded his father, Euergetes, in the kingdom of Egypt, being advanced to the crown not long after Antiochus Magnus had succeeded his brother in the government of Syria. He was a most luxurious and vicious prince, but was at length roused at the prospect of an invasion of Egypt by Antiochus. He was indeed ‘moved with choler’... The army of Antiochus, according to Polybius, amounted on this occasion to sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In the battle, Antiochus was defeated, and his army, according to prophecy, was given into the hands of the king of the south. Ten thousand foot and three thousand horse were slain, and over four thousand men were taken prisoners; while of Ptolemy’s army there were slain only seven hundred horse, and about twice that number of infantry” (DAR 228.4).

Note (not in DAR): Smith does not name the Battle of Raphia or give the year B.C. 217, and he does not give Ptolemy’s troop numbers (70,000 / 5,000 / 73 elephants). He gives only Antiochus’s numbers via Polybius.

Bohr’s reading (Studies on Daniel 11): No discrete verse-11 exegesis (no “Comments on Verse 11” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94.

Pioneer reading (DAR 229.1-3): “Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness” (DAR 229.2). Smith locates the “not strengthened” fulfillment chiefly in Ptolemy’s transaction with the Jews: “Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple... [and] immediately commenced against them a terrible and relentless persecution. In Alexandria, where Jews had resided since the days of Alexander... forty thousand, according to Eusebius, sixty thousand, according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and this massacre of the Jews, certainly were not calculated to strengthen him in his kingdom” (DAR 229.3).

Note (not in DAR): Smith does not cite Polybius for Ptolemy’s character (Polybius is cited at v.11 for Antiochus’s troop numbers); the dissipation account is Smith’s narrative, not attributed.

Bohr’s reading (Studies on Daniel 11): No discrete verse-12 exegesis (no “Comments on Verse 12” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94.

Pioneer reading (DAR 230.1-2): “The events predicted in this verse were to occur ‘after certain years.’ The peace concluded between Ptolemy Philopater and Antiochus, lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise, when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army ‘greater than the former’... and set out against Egypt, expecting to have an easy victory over the infant king” (DAR 230.2).

Note (not in DAR): Smith does not give the year B.C. 203 in this paragraph; he gives only “fourteen years” after the peace.

Bohr’s reading (Studies on Daniel 11): No discrete verse-13 exegesis (no “Comments on Verse 13” section); covered under the literal-Seleucid/Ptolemy block label on pp. 16, 94.

Pioneer reading (DAR 233.4-235.1): “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, B. C. 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province“ (DAR 233.5). “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, B. C. 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till B. C. 63“ (DAR 234.1). Smith narrates Pompey’s three-month siege of Jerusalem at length, ending: “twelve thousand persons were slain... Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it” (DAR 234.3-235.1).

Bohr’s reading (Studies on Daniel 11): No discrete verse-16 exegesis (no “Comments on Verse 16” section); covered under the structural-block label “Daniel 11:16-28: The Roman Empire (Daniel 8:9-10)” (p. 16). Bohr does, however, address v.16’s “glorious land” phrase explicitly in his Verse-41 commentary: “Literally speaking the ‘Glorious Land’ (same expression as in verse 16) represents the geographical territory of Israel” (p. 120) — committing v.16’s referent to literal Palestine.

Pioneer reading (DAR 254.3-262.3): Smith walks the two clauses separately. (a) “Take away the daily” = the removal of paganism, dated A.D. 508. “The ‘daily’ desolation was paganism, the ‘abomination of desolation’ is the papacy... so far as the church is concerned, both paganism and the papacy are abominations. But as distinguished from each other, the language is restricted, and one is the ‘daily’ desolation, and the other is pre-eminently the transgression or ‘abomination’ of desolation” (DAR 255.1). Smith narrates Clovis’s conversion (A.D. 496), the subjugation of the Arborici/Burgundians/Visigoths by 508, and Arthur’s election as the first Christian king of Britain in 508 (DAR 255.3-256.2). “From these evidences we think it clear that the daily, or paganism, was taken away in A. D. 508” (DAR 259.1). (b) “Place the abomination = the setting up of papal supremacy, dated A.D. 538. Smith dates the decree to A.D. 533 (Justinian’s letter to Pope John, naming him “THE HEAD OF ALL THE HOLY CHURCHES“ — DAR 260.3) but the enforcement to A.D. 538: “the Italian war was commenced in 534... Belisarius entered Rome Dec. 10, 536... In the month of March, 538, dangers beginning to threaten them from other quarters, they raised the siege... Thus the Gothic horn, the last of the three, was plucked up before the little horn of Daniel 7... And this must therefore be taken as the year when this abomination was placed, or set up, and as the point from which to date the predicted 1260 years of its supremacy” (DAR 261.2-262.3). On “sanctuary of strength” = Rome (DAR 254.4).

Note (not in DAR): Smith does not explicitly cite Litch’s Address to the Public in his Dan 11:31 commentary — the “daily = paganism” identification Smith argues from Dan 8:13 (see DAR 255.1).

Bohr’s reading (Studies on Daniel 11, pp. 25-47): The verse describes the union of church and state by which the papacy took away the daily and set up the abomination of desolation. “Arms” = political/military power that aided the king of the north (paraphrase of p. 25). “In the year 508 AD, Clovis, king of the Franks, was the first to give temporal power to the papacy. Thus, France was the first of the European nations to ‘forsake paganism’ and embrace the Catholic religion” (p. 25). “The ‘daily’” = Christ’s continual priestly ministration, not the morning/evening sacrifice — “the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text” (citing Early Writings, pp. 74-75, on p. 27). The little horn “took away” the daily not literally in heaven but spiritually by usurping Christ’s mediatorial functions through the mass, the priesthood, and image worship (paraphrase of pp. 28-32). Bohr concludes the verse identifies the full 538-1798 period: “the Roman Catholic papacy allied itself with the political states of Europe from 538-1798 to hide the work of Christ in the heavenly sanctuary and to trample upon God’s people. Daniel 11:31 describes this period of Christian history” (p. 45). The “abomination of desolation” has three dimensions (citing EGW): Roman standards (A.D. 70), papal Sunday/image-worship during the 1260 years, and an eschatological U.S. national Sunday law (pp. 46-49).

Pioneer reading (DAR 262.4-263.1): “Those that forsake the covenant, the holy Scriptures, and think more of the decrees of popes and the decisions of councils than they do of the word of God, — these shall he, the pope, corrupt by flatteries; that is, lead them on in their partisan zeal for himself by the bestowment of wealth, position, and honors” (DAR 262.5). “At the same time a people shall exist who know their God; and these shall be strong, and do exploits. These were those who kept pure religion alive in the earth during the dark ages of papal tyranny, and performed marvelous acts of self-sacrifice and religious heroism in behalf of their faith. Prominent among these stand the Waldenses, Albigenses, Huguenots, etc.“ (DAR 263.1).

Note (not in DAR): Smith names Waldenses, Albigenses, and Huguenots in his v.32 paragraph; Lollards and Hussites are not in this paragraph.

Bohr’s reading (Studies on Daniel 11, pp. 53-60): “Those who do wickedly against the covenant are the ones who lend arms to the king of the north” (p. 53) — papacy + state corrupting one another. The Hebrew chalaq (flatteries) “denotes something that is slippery and smooth... the use of slithery deceit and treachery to gain an objective” (p. 54). Bohr identifies the verse’s actor as the papacy: “the Roman Catholic papacy indeed offered the political powers of Europe stability in exchange for the throne (Revelation 13:2) and yet delivered poverty, ignorance, disease and suffering” (p. 55). The “people that know their God” = covenant-keepers whose yada “denotes much more than knowing of God or about God theoretically. It involves knowing God with the heart” (p. 56). Bohr argues “exploits” is a KJV insertion: “the word ‘exploits’ is not found in the original text” — the people “know,” “are strong,” and “do” the covenant stipulations (p. 59). Net: vv. 32-33 contrast the covenant-breaking papal-state alliance with the covenant-keeping remnant.

Pioneer reading (DAR 263.2-3): “The long period of papal persecution against those who were struggling to maintain the truth and instruct their fellow men in ways of righteousness, is here brought to view. The number of the days during which they were thus to fall is given in Daniel 7:25; 12:7; Revelation 12:6, 14; 13:5. The period is called, ‘a time, times, and the dividing of time;’ ‘a time, times, and a half;’ ‘a thousand two hundred and threescore days;’ and ‘forty and two months.’ It is the 1260 years of papal supremacy“ (DAR 263.3).

Note (not in DAR): Smith does not enumerate the martyred groups (Waldenses, Albigenses, Wycliffites, Hussites) in his v.33 paragraph — those names appeared at v.32 (DAR 263.1).

Bohr’s reading (Studies on Daniel 11, pp. 61-65): The “instructors” who suffer are covenant-keepers who teach the faithful. “Verse 33 provides a strikingly precise description of the methods used by the Roman Catholic Inquisition” (p. 63). On “many days”: Bohr accepts the KJV gloss and links it to the 1260 — “Daniel 7:25 and Revelation 12:14 refer to this period as ‘time, times and the dividing of time’ and Revelation 13:5 calls it the ‘forty-two months’. However, significantly, Revelation 12:6 refers to this period as 1260 days. Perhaps the King James Version translators were not far from the truth when they interpreted the days of Daniel 11:33 as many days” (p. 63). “Spoil” he links specifically to the Waldenses: “This brings to mind the Waldenses whose homes and goods the papal crusaders plundered and confiscated. The Inquisition regularly deprived ‘heretics’ of their property and gave it to those who ratted on them” (p. 64).

Pioneer reading (DAR 263.4-5): “In Revelation 12, where this same papal persecution is brought to view, we read that the earth helped the woman by opening her mouth, and swallowing up the flood which the dragon cast out after her. The great Reformation by Luther and his co-workers furnished the help here foretold. The German states espoused the Protestant cause, protected the reformers, and restrained the work of persecution so furiously carried on by the papal church. But when they should be helped, and the cause begin to become popular, many were to cleave unto them with flatteries, or embrace the cause from unworthy motives, be insincere, hollow-hearted, and speak smooth and friendly words through a policy of self-interest” (DAR 263.5).

Note (not in DAR): Smith names Luther alone in this paragraph (with “co-workers” unspecified); Calvin, Zwingli, the Anabaptists, and the cuius regio, eius religio formula are not in Smith’s v.34 paragraph.

Bohr’s reading (Studies on Daniel 11, pp. 65-69): Bohr expands the “little help” beyond Smith’s Reformation-only reading: it is both Reformation and United States territory. “We must conclude that the ‘little help’ given to those of understanding occurred during the period of time when the United States provided refuge to those who suffered persecution during the 1260 years. The territory of the United States has given the true church a respite in time, during which persecution has ceased” (p. 69). “Both the Protestant Reformation and the territory of what would become the United States gave the faithful persecuted church a time of respite” (p. 69). He also pre-stages his vv.40-45 framework here: the beast “was wounded (Revelation 13:10) only to have its deadly wound heal after a certain period of time... the beast (the United States as a nation) from the earth (the United States as a territory) will change, so to speak, from Dr. Jekyll to Mr. Hyde helping the sea beast regain its lost power” (p. 68). “Flatteries” = insincere converts to the Christian cause (p. 69).

Pioneer reading (DAR 264.1-2): “Though restrained, the spirit of persecution was not destroyed. It broke out wherever there was opportunity. Especially was this the case in England... The bloody Queen Mary was a mortal enemy to the Protestant cause, and multitudes fell victims to her relentless persecutions. And this condition of affairs was to last more or less to the time of the end. The natural conclusion would be that when the time of the end should come, this power which the Church of Rome had possessed to punish heretics... would now be taken entirely away; and the conclusion would be equally evident that this taking away of the papal supremacy would mark the commencement of the period here called the time of the end. If this application is correct, the time of the end commenced in 1798; for there, as already noticed, the papacy was overthrown by the French, and has never since been able to wield the power it before possessed“ (DAR 264.2).

Note (not in DAR): Smith does not give the specific date “February 10, 1798” or name Berthier in his v.35 paragraph; he treats 1798 as a single year-anchor (the precise Feb 10 date and Berthier appear later at DAR 275.1 in his v.40 commentary).

Bohr’s reading (Studies on Daniel 11, pp. 70-74): The fall of those who understand serves a refining purpose — Bohr ties tsaraph (“try”) to the metallurgical “refining” of God’s people through medieval persecution (p. 70). The cleansing agent is not the tribulation itself but the blood of the Lamb: “the blood of the Lamb purged those of understanding who went through the medieval tribulation (as well as those who will go through the end-time tribulation). Expressed another way, in the midst of persecution their characters were refined because they trusted in the blood of Jesus” (p. 72). On the chronological anchor: “the time of the end began when the 1260 years ended in 1798 AD. That is to say, the time of the end began when the ‘many days’ of persecution for the church ended” (pp. 72-73). “Time appointed” = the 1260 days/42 months/three and a half times (p. 73). Bohr links Dan 11:35 forward to Dan 8:19, foreshadowing the king of the north’s eventual end “with none to help him” — which he will develop at v.45 (p. 74).

Pioneer reading (DAR 323.3-324.2): The book is the Revelation of Jesus Christ (Christ is the Revelator, not John, who is only the penman); it comes ultimately from God the Father, who gave it to Christ, who sent it by his angel (probably Gabriel, per Dan 8:16, 9:21, 10:21) to John. “To his previous titles he now adds that of prophet; for the Revelation is a prophecy. But the matter of this book is traced back to a still higher source. It is not only the Revelation of Jesus Christ, but it is the Revelation which God gave unto him. It comes, then, first, from the great fountain of all wisdom and truth, God the Father; by him it was communicated to Jesus Christ, the Son; and Christ sent and signified it by his angel to his servant John“ (DAR 323.3). On “things which must shortly come to pass” — “His servants — who are they? Is there any limit? For whose benefit was the Revelation given? Was it given for any specified persons? for any particular churches? for any special period of time? — No; it is for all the church in all time, so long as any of the events therein predicted remain to be accomplished“ (DAR 324.2). The “shortly” is read with reference to God’s chronology and to the unfolding character of the prophecy through the gospel dispensation, not as a near-term deadline.

Bohr’s reading (Seven Churches, pp. 3-4, 13): Convergent with Smith on the chain of revelation: God → Jesus → Holy Spirit → angel → John → seven churches → the world. Verbatim: “God gave the message to Jesus / Jesus gave the message to the Holy Spirit / The Holy Spirit gave the message to the angel / The angel gave the message to John / John wrote the message in a book and sent it to the seven churches / The churches were then supposed to share the contents with the world“ (p. 4). On “shortly come to pass”: Bohr glosses “The purpose of the book is clearly stated: It was given so that God’s people would know ‘what must soon take place’“ (p. 13) — Bohr reads “soon” as the inaugurated-from-John’s-day prophetic unfolding that begins immediately and runs to the consummation, convergent with Smith’s “from John’s day to the end” framework.

Pioneer reading (DAR 323.2-324.1): John bears record of (i) the word of God, (ii) the testimony of Jesus Christ, and (iii) all things that he saw — the three sources of the Apocalyptic content. Smith treats this as the formal witness-statement establishing John’s prophetic credentials. The “testimony of Jesus” phrase is cross-linked to Rev 19:10 (spirit of prophecy) and Rev 12:17 (the remnant’s distinguishing mark).

Bohr’s reading (Seven Churches, pp. 5-6): Convergent — John had the testimony of Jesus. Verbatim: “Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw“ (p. 5, with cross-link to 1:9, 21:16). Bohr explicitly identifies the “testimony of Jesus” as the spirit of prophecy — “The testimony of Jesus was particularly for the church… ‘I Jesus have sent mine angel to testify unto you these things in the churches’” (p. 5, citing Rev 22:16 + 2:7). Convergent with Smith’s identification of the testimony of Jesus as the prophetic gift.

Pioneer reading (DAR 326.1-326.3): The benediction on readers is direct apostolic authorization to study the Apocalypse — disproving the popular view that Revelation cannot be understood. “Is there so direct and formal a blessing pronounced upon the reading and observance of any other portion of the word of God? What encouragement, then, have we for its study! And shall we say that it cannot be understood? Is a blessing offered for the study of a book which it can do us no good to study? Men may assert, with more pertness than piety, that ‘every age of declension is marked by an increase of commentaries on the Apocalypse,’ or that ‘the study of the Revelation either finds or leaves a man mad;’ but God has pronounced his blessing upon it, he has set the seal of his approbation to an earnest study of its marvelous pages“ (DAR 326.1). Smith also stresses that the blessing is conditional on keeping what is written — pointing forward to Rev 14:12 (commandments of God + faith of Jesus).

Bohr’s reading (Seven Churches, pp. 13-14): Convergent — the book is meant to be understood, and the blessing authorizes the study. Bohr lays out four arguments why Revelation can be understood: (i) the title itself (“revelation,” not “hidden mystery”); (ii) the blessing on readers; (iii) the explicit command not to seal the book (Rev 22:10 — contrasted with Dan 12:4); (iv) the command “to hear what the Spirit says to the churches,” where “hear” in the Greek accusative case means “to hear with understanding” (pp. 13-14). The whole argument is structurally identical to Smith’s defense of Revelation’s understandability.

Pioneer reading (DAR 327.3-330.2): The seven churches are seven literal first-century churches in Asia Minor AND seven successive periods of the Christian church from John’s day to the close of probation (Smith’s foundational historicist move — the seven-stage church-history framework that drives all of Rev 2-3). “The seven churches are doubtless to be understood to mean not merely the seven literal churches of Asia which went by the names mentioned, but seven periods of the Christian church, from the days of the apostles to the close of probation“ (DAR 329.3). On the source-of-blessing formula: “‘From him which is, and which was, and which is to come,’ or is to be, — an expression which signifies complete eternity, past and future, and can be applicable to God the Father only“ (DAR 329.4). On the seven spirits: “This expression probably has no reference to angels, but to the Spirit of God… ‘denominated the seven spirits, because seven is a sacred and perfect number; not thus named as denoting interior plurality, but the fulness and perfection of his gifts and operations’“ (DAR 330.1, quoting Thompson).

Bohr’s reading (Seven Churches, pp. 1-2, 14): Convergent on the seven-period church-history reading (the foundational pioneer historicist framework). Verbatim: “One reason is that they geographically form a candelabrum… and further, they had characteristics that illustrate the condition of the church in seven successive stages of church history until the end of time“ (p. 1). Bohr cites EGW (Acts of the Apostles p. 585): “The names of the seven churches are symbolic of the church in different periods of the Christian Era. The number 7 indicates completeness, and is symbolic of the fact that the messages extend to the end of time“ (p. 1). On the trinitarian salutation: “In verses 4 and 5, we have a clear reference to the fact that the Godhead is composed of three persons. The message of Revelation is ‘from him which is, and which was, and which is to come’ (the Father), and ‘from the seven spirits which are set before His throne’ (the Holy Spirit), and ‘from Jesus Christ’ (the Son)“ (p. 14). Bohr reads the seven spirits as the Holy Spirit (the fullness-and-perfection-of-his-operations reading), convergent with Smith.

Pioneer reading (DAR 330.3-331.2): Three Christological titles unpacked in order: (i) Faithful Witness — “Whatever he bears witness to is true. Whatever he promises, he will surely fulfil“ (DAR 330.4); (ii) First Begotten of the Dead — not first in chronological order (others were raised before him), but first in pre-eminence, “the chief and central figure of all who have come up from the grave; for it was by virtue of Christ’s coming, work, and resurrection, that any were raised before his time“ (DAR 330.5); (iii) Prince of the Kings of the Earth — Christ is presently set at the Father’s right hand “far above all principality, and power, and might, and dominion“ (Eph 1:20-21), and will be Prince in the fullest sense when he takes his own throne at the second advent (Rev 19:16, Ps 2:8-9).

Bohr’s reading (Seven Churches, pp. 14-15): Convergent on all three Christological titles. (i) Faithful Witness: source is Jer 42:5 (LORD = faithful and true witness) — “Jesus is to be identified as the JHWH of the Old Testament“ (p. 14); (ii) First-begotten of the dead: Bohr explicitly notes Christ was not first chronologically — Moses, the widow of Zarephath’s son, the man who touched Elisha’s bones, Jairus’s daughter, the widow of Nain’s son, and Lazarus all preceded him — but first in pre-eminence (Rom 8:29, Col 1:15-18) — “The resurrection of Jesus is pre-eminent above all other resurrections because His resurrection makes all others possible“ (p. 14); (iii) Prince of the kings of the earth: “The word ‘prince’ here is to be understood in the sense of ‘ruler’ (see Daniel 2:21). Jesus is the absolute ruler over the kings of the earth and therefore in Revelation 17:14 He is called King of kings“ (p. 15). All three titles convergent with Smith.

Pioneer reading (DAR 331.3-332.1): The kings-and-priests-unto-God identification = present spiritual kingdom-of-grace status plus future literal kingdom-of-glory enthronement. “This cleansing, and this kingly and priestly exaltation — to what state do they pertain? to the present or the future? — Chiefly to the future; for it is then only that we shall enjoy these blessings in the highest degree… Yet enough is true of our present condition to make this cheering language appropriate in the Christian’s present song of joy“ (DAR 332.1). Cross-links: 1 Pet 2:9, Rev 3:21, Dan 7:18, 27.

Bohr’s reading (Seven Churches, p. 15): Convergent — present spiritual / future literal. Verbatim: “We are now spiritual kings and priests in the spiritual house of God. But according to Revelation 5:10; 20:6 we shall be kings and priests literally in the heavenly temple during the Millennium“ (p. 15). Same two-stage reading as Smith, with the same 1 Pet 2:9 + Rev 5:10 + Rev 20:6 cross-link structure.

Pioneer reading (DAR 333.1-334.3): The literal visible second advent — “every eye shall see him” = all who are alive at his coming will see him personally, refuting any secret-rapture / private-coming framework. “‘Every eye shall see him;’ that is, all who are alive at the time of his coming. We know of no personal coming of Christ that shall be as the stillness of midnight, or take place only in the desert or the secret chamber. He comes not as a thief in the sense of stealing in stealthily and quietly upon the world… To represent two comings, a private and a public one, in connection with the second advent, as some do, is wholly unwarranted in the Scriptures“ (DAR 333.3). On “they also which pierced him”: Smith identifies these as a special partial resurrection at the second advent of those chiefly concerned in Christ’s death (per Dan 12:2 — “many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt”), distinct from the general resurrection of the wicked at the end of the millennium (Rev 20:1-6).

Bohr’s reading (Seven Churches, pp. 15-17): Convergent — the literal visible second advent with a special partial resurrection of “those who pierced him” via Dan 12:2. Verbatim: “Every eye of those who are alive will see Jesus come. But there are two special groups of dead people who will rise to witness the second coming as well“ (p. 16). Bohr identifies the two groups as (i) those who pierced Christ (Matt 26:64 — Jesus told the high priest “hereafter you will see the Son of Man… coming on the clouds of heaven“, which requires the high priest to be resurrected) and (ii) those who died in the faith of the third angel’s message (Rev 14:13). On the general-resurrection-distinction: “Revelation 1:7 does not refer to the general resurrection of the wicked because they will not live again until the end of the thousand years (Revelation 20:5). So this must be a special resurrection of a select group — those who pierced Jesus“ (p. 16). Bohr cites EGW (Great Controversy p. 637) for the Dan-12:2 special-resurrection identification — convergent with Smith.

Pioneer reading (DAR 335.1-335.2): Smith identifies the speaker as God the Father on the basis of the “which is, and which was, and which is to come” formula (which Smith argues at v. 4 applies exclusively to the Father). Smith notes textual-criticism that “Lord” may read “God” (Griesbach, Tittman, Hahn). “Thus appropriately closes the first principal division of this chapter, with a revelation of himself by the great God as a being of an eternity of existence, past and future, and of almighty power, and hence able to perform all his threatenings and his promises, which he has given us in this book“ (DAR 335.2).

Bohr’s reading (Seven Churches, pp. 17-18): Bohr identifies the Alpha-and-Omega speaker as Jesus Christ, citing Rev 1:11-13, 2:8, and 22:12-13 — and grounds the identification in Christ-as-YHWH (Isa 41:4, 44:6, 48:12). Verbatim: “This person is identified as Jesus Christ in Revelation 1:11-13; 2:8; Revelation 22:12, 13. Jesus is God in the highest sense because in the Old Testament it is YHWH who is described as the first and the last, the beginning and the end (see Isaiah 41:4; 44:6; 48:12) Jesus is the Genesis (Alpha) and Revelation (Omega) of world history“ (pp. 17-18). This is a soft divergence from Smith — Bohr reads the Alpha-Omega title-holder as the Son, where Smith reads the title-holder of v. 8 specifically as the Father (while granting that v. 11’s Alpha-Omega is Christ).

Pioneer reading (DAR 335.3-337.1): John on Patmos under Domitian, AD 94-96, exiled for the word of God and the testimony of Jesus — the historical setting of the Apocalypse. Smith reads “kingdom and patience” as the future kingdom of glory (not a present-tense kingdom in the Augustinian/Catholic sense): “The literal reign of the saints is yet future. It is through much tribulation that we are to enter into the kingdom of God. Acts 14:22. But when the kingdom is entered, the tribulation is done. The tribulation and the kingdom do not exist contemporaneously“ (DAR 335.5-336.1). Patmos is described topographically (DAR 336.1) and the Domitianic banishment dated to “A. D. 94, as is generally supposed… from this fact the date assigned to the writing of the Revelation is A. D. 95 or 96“ (DAR 336.1).

Bohr’s reading (Seven Churches, p. 3): Convergent — Patmos in the Aegean, Domitianic banishment, AD 95-96 vantage. Verbatim: “Patmos is an island in the Aegean Sea about 50 miles southwest of Ephesus. It covers an area of about 16 square miles and has no trees or rivers. Patmos was the Alcatraz of the Roman Empire where criminals were sent into exile“ (p. 3). On the banishment: “According to Ellen G. White, the emperor Domitian (AD 81-96) threw John into a cauldron of boiling oil in the hopes of burning him alive but he was preserved, as were the three young men in the fiery furnace“ (p. 3, citing Acts of the Apostles p. 570 + Tertullian + Clement of Alexandria for the post-Domitianic release under Nerva). Convergent with Smith on the historical setting.

Pioneer reading (DAR 341.2-341.3): Smith notes the textual-criticism issue — the clause “I am Alpha and Omega, the first and the last, and” and the phrase “in Asia” are absent from the principal manuscripts (Clarke, Bloomfield, Griesbach all mark them as interpolations). The reduced text reads simply: “Saying, What thou seest, write in a book, and send it unto the seven churches; unto Ephesus…” The seven churches are then listed in geographical order following the natural postal route from Patmos.

Bohr’s reading (Seven Churches, pp. 5, 17): Convergent on the writing-commission to the seven churches. Bohr identifies the Alpha-Omega speaker as Jesus Christ (consistent with his v. 8 reading) — “I am Alpha and Omega, the first and the last: and, what thou seest write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea“ (p. 5, listing the seven). On the geographical-postal-route arrangement (the churches “form a candelabrum”): pp. 1-2.

Pioneer reading (DAR 342.2-342.3): The seven golden candlesticks are not the antitype of the single seven-branched temple candlestick — they are seven distinct lamp-stands, in the midst of which the Son of man walks. “These cannot be the antitype of the golden candlestick of the ancient typical temple service; for that was but one candlestick with seven branches. That is ever spoken of in the singular number. But here are seven; and these are more properly ‘lamp-stands’ than simply candlesticks, stands upon which lamps are set to give light in the room. And they bear no resemblance to the ancient candlestick; on the contrary, the stands are so distinct, and so far separated from one another, that the Son of man is seen walking about in the midst of them“ (DAR 342.3). The candlesticks = the seven churches, decoded explicitly at v. 20.

Bohr’s reading (Seven Churches, pp. 18-19): Convergent — seven lamps representing the seven churches; high-priestly trimming-and-supplying-oil function cross-linked to Lev 24:1-4. Verbatim: “Revelation 1:12: John sees seven lamps irradiating their light. Revelation 1:20: The seven lamps represent the seven churches of Asia Minor which in turn represent seven stages in the history of the church universal. The church is to shed light but in order to shed light the wicks must be regularly trimmed and the lamps must be supplied with oil. Leviticus 24:1-4: It was the task of the High Priest to make sure the wicks were trimmed and the candelabrum had sufficient oil. Aaron typified Jesus Christ who is our High Priest (Hebrews 8:1, 2)“ (pp. 18-19). The high-priestly typology is a Bohr-extension beyond Smith’s brief gloss, but operates within Smith’s framework.

Pioneer reading (DAR 342.4): The Son of man = Christ, representing the central majestic figure of the vision. The flowing robe is high-priestly attire. “The central and all-attractive figure of the scene now opened before John’s vision is the majestic form of one like the Son of man, representing Christ. The description here given of him, with his flowing robe, his hair white, not with age, but with the brightness of heavenly glory, his flaming eyes, his feet glowing like molten brass, and his voice as the sound of many waters, cannot be excelled for grandeur and sublimity“ (DAR 342.4).

Bohr’s reading (Seven Churches, pp. 19-20): Convergent — Christ as high priest walking among the candlestick-churches, actively trimming wicks and supplying oil. Bohr develops the typology more explicitly: “This is a description of the glorified Jesus who serves in the heavenly sanctuary as our High Priest… Whereas Revelation 1 deals with Christ’s ministry in the holy place at His ascension, Daniel 7 describes the ministry of Jesus in the most holy place at the beginning of the Investigative Judgment“ (p. 19). On “walking”: “Jesus is seen walking among the seven candlesticks. He is not a passive participant simply observing what is occurring in church history but is actively involved in making sure that the lamps never go out“ (p. 20). On the robe: “The poderes was a long robe used by the High Priest. The background is once again found in Leviticus 24… Upon his ascension, Jesus became our king and priest“ (p. 20, cross-link to Acts 2:36 + Ps 110:1, 4). On the golden girdle: cross-link to Lev 8:7 (high-priestly girdle) and Isa 11:5 (Messianic prophecy — “righteousness shall be the belt of his loins”).

Pioneer reading (DAR 342.4): Smith treats vv. 13-16 as a single Christ-attribute block (covered above) — “his hair white, not with age, but with the brightness of heavenly glory, his flaming eyes.” The white hair = heavenly-glory brightness, not chronological age; the flaming eyes are part of the overall majestic-being description.

Bohr’s reading (Seven Churches, pp. 20-21): Convergent on the white-hair / flaming-eyes attributes, with rich Old-Testament cross-link material. On white hair: “The color white represents purity (Revelation 7:13, 14) and gray and white hair symbolize wisdom and aged experience (Job 15:10; Proverbs 20:29) and dignity (Proverbs 16:31)“ (p. 20). On flaming eyes: “The eyes of Jesus are depicted as being fiery, and fire is a symbol of the Holy Spirit. The eyes represent wisdom because the Spirit is all-wise and searches out the deep things of God (Ephesians 1:18). The Holy Spirit knows all and discerns all (Job 34:21, 22; Psalm 139:1-9)“ (p. 20). Bohr’s framework: the eyes are remedial in Rev 1 (Jesus detects sin with the intention of eradicating it) and retributive at the second advent (Rev 19:12) when it will be too late for the eyes to fulfill a remedial role.

Pioneer reading (DAR 342.4): Part of the single Christ-attribute block — “his feet glowing like molten brass, and his voice as the sound of many waters, cannot be excelled for grandeur and sublimity“ (DAR 342.4). Smith treats the brass feet and many-waters voice as elements of the overall majestic Christophany without separate symbolic decoding.

Bohr’s reading (Seven Churches, p. 21; cf. pp. 100-105 on Thyatira’s Rev 2:18 brass-feet repetition): Bohr cross-links the brass-feet attribute to Dan 10:6 (the Dan-10 Christophany — “his feet like in colour to polished brass“) and to the Thyatira-as-coppersmith-city of Rev 2:18 (where the same brass-feet attribute is the natural local-imagery for a city famous for bronze-and-copper manufactures). The many-waters voice is cross-linked to Ezek 43:2 (the voice of God “as a noise of many waters”) and to the Holy-Spirit-as-power framework. The voice and the eyes are remedial-instruments (Bohr’s framing) — the eyes detect sin, the voice (= the Word of God, = the two-edged sword of v. 16) cuts it out.

Pioneer reading (DAR 342.4; cross-link to DAR 328.3 + 343.4-343.5): The seven stars = the angels (ministers) of the seven churches (decoded at v. 20). The two-edged sword from the mouth = the Word of God. The countenance as the sun = the heavenly-glory brightness of the Christ-figure. On the seven stars held in Christ’s right hand: “Their being held in the right hand of the Son of man denotes the upholding power, guidance, and protection vouchsafed to them“ (DAR 328.3).

Bohr’s reading (Seven Churches, pp. 21-23): Convergent on all three attributes. (i) Seven stars = “all the faithful teachers of the Christian Church throughout its history (Revelation 1:20; 2:1)“ (p. 22, with EGW cross-link from Acts of the Apostles p. 586). (ii) Two-edged sword from the mouth: “It is notable that the two-edged sword comes out of the mouth of Jesus (Revelation 1:16). It is words that come out of the mouth, and thus the sword represents the Word of God (Ephesians 6:17; Matthew 4:4). The two edges represent the fact that the word is sharp but it could also represent the fact that the word of God is found in two places, the Old and New Testaments“ (p. 22). Bohr develops the sword/Word framework with extensive EGW and Miller-period material (RH Nov 25, 1884 — Bro. Miller “takes the sword of the Spirit, unsheathed, and lays its sharp edge on the naked heart, and it cuts,” p. 23). (iii) Face as sun: “Jesus is described in various passages of the Bible with solar imagery. In Matthew 17:2 we are told that at the transfiguration the face of Jesus shone as the sun (see also Daniel 10:5, 6). He is the Sun of righteousness that brings healing in His wings (Malachi 4:2)“ (p. 21).

Pioneer reading (DAR 342.4): John’s prophetic-vision collapse before the majesty of Christ; Christ’s reassuring touch and “Fear not” word. “Overcome by the presence of this august Being, and perhaps under a keen sense of all human unworthiness, John fell at his feet as dead; but a comforting hand is laid upon him, and a voice of sweet assurance tells him to fear not. It is equally the privilege of Christians to-day to feel the same hand laid upon them to strengthen and comfort them in hours of trial and affliction, and to hear the same voice saying unto them, ‘Fear not’“ (DAR 342.4).

Bohr’s reading (Seven Churches, pp. 5-6, 28-29): Convergent — John’s prophetic-vision collapse and Christ’s reassurance. Verbatim: “John fell as one dead when he entered the visionary experience: ‘And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last…’“ (p. 5). Bohr treats the prostration as the standard prophetic-visionary-experience pattern (Dan 10:9, Ezek 1:28, Isa 6:5 parallel collapses). The “first and the last” title is cross-linked to the Alpha-Omega Christ-as-YHWH framework of v. 8 / v. 11 (Isa 41:4, 44:6, 48:12).

Pioneer reading (DAR 343.1): Christ as the Living One who died and rose, holding the keys of hades (= the grave) and of death — the great consolation for the believing dead. “The most cheering assurance in all these words of consolation is the declaration of this exalted one who is alive forevermore, that he is the arbiter of death and the grave. ‘I have,’ he says, ‘the keys of hell (ᾅδης, the grave) and death.’ Death is a conquered tyrant. He may ply his gloomy labors age after age, gathering to the grave the precious of the earth, and gloat for a season over his apparent triumph: but he is performing a fruitless task; for the key to his dark prison-house has been wrenched from his grasp, and is now held in the hands of a mightier than he“ (DAR 343.1). Smith glosses hades explicitly as “the grave,” not as a place of conscious torment.

Bohr’s reading (Seven Churches, pp. 28-29): Convergent — Christ holds the keys of Hades (= the grave, the OT Sheol) and of Death, having entered the tomb, defeated Satan-as-jailer, and emerged with the keys. Bohr develops an extended argument that the NT Hades = the OT Sheol = the grave (not a place of conscious torment), via Hosea 13:14 + 1 Cor 15:54-55 + Ps 16:10 + Acts 2:25-31 (pp. 27-28). On Rev 1:18 itself: “Revelation 1:17, 18: Once again, Hades is linked with the idea of death. Jesus died and went to the grave but He came to life again and came forth from the grave: ‘And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades [hell in the KJV] and of Death.”’“ (p. 28). Bohr’s jailer-imagery: “Satan as the jailer / The tomb as the jail / The dead as the prisoners / The jailer has the keys and dares Jesus to go in to get them / Jesus goes into the tomb and takes away the keys / He comes out on the third day and says: ‘I am the resurrection and the life, because I live, you will live also.’“ (pp. 28-29, with cross-link to Jude 9 / Moses’ resurrection). Strongly convergent with Smith on the keys-of-the-grave reading and on the conditional-immortality framework that excludes the conscious-torment reading of Hades.

Pioneer reading (DAR 343.2-343.3): The threefold writing-commission: what was seen, what is, what shall be hereafter — covering the full prophetic horizon of Revelation, which deals chiefly with future-from-John events. “A more definite command is given in this verse to John to write the entire Revelation, which would relate chiefly to things which were then in the future. In some few instances, events then in the past or then transpiring were referred to; but these references were simply for the purpose of introducing events to be fulfilled after that time, and so that no link in the chain might be lacking“ (DAR 343.3). Smith does NOT use v. 19 as a master-outline-of-Revelation key (he treats it as a writing-commission, not as a tripartite structural division of the book).

Bohr’s reading (Seven Churches, p. 5): Bohr cites v. 19 in his Rev-1:11 cluster as one of the writing-commissions (“Revelation 1:11 (also 1:19; 19:9; 21:5): John was ordered by the angel to write what he saw“, p. 5), but does NOT develop v. 19 as a master-outline / past-present-future / threefold-division of Revelation. (The hallmark Stefanovic / Bacchiocchi v.-19-as-master-key reading — Rev 1 = “things seen,” Rev 2-3 = “things which are,” Rev 4-22 = “things which shall be hereafter” — is not adopted by Bohr in the Seven Churches volume.) The brevity of Bohr’s treatment of v. 19 leaves the verse essentially convergent with Smith’s writing-commission reading.

Pioneer reading (DAR 343.4-344.1): The textbook Rule-V Scripture-as-its-own-expositor verse — the symbols are explicitly decoded by the text itself. Stars = angels (= ministers / messengers) of the seven churches; candlesticks = the seven churches themselves. “To represent the Son of man as holding in his hand only the ministers of seven literal churches in Asia Minor, and walking in the midst of only those seven churches, would be to reduce the sublime representations and declarations of this and following chapters to comparative insignificance. The providential care and presence of the Lord are with, not a specified number of churches only, but all his people; not in the days of John merely, but through all time“ (DAR 344.1, with cross-link to Matt 28:20 “Lo! I am with you alway, even unto the end of the world“).

Bohr’s reading (Seven Churches, pp. 18-22): Convergent — explicit textual decoding of stars = angels-as-messengers-of-the-churches and candlesticks = the seven churches. Verbatim: “The seven lamps represent the seven churches of Asia Minor which in turn represent seven stages in the history of the church universal“ (p. 19). On the stars: “The seven stars represent all the faithful teachers of the Christian Church throughout its history (Revelation 1:20; 2:1)“ (p. 22, with EGW Acts of the Apostles p. 586 cross-link). The textual-decoder character of v. 20 is the load-bearing Rule-V example for both expositors — the verse demonstrates that Revelation provides its own symbolic glosses where it intends symbolic readings.

Pioneer reading (DAR 345.2, 347.1-347.2): The first church covers the apostolic period AD 31-100, with “angel” = the ministry / messengers of that period and the Christ-symbol carried over from Rev 1:13, 16, 20. “The first church named is Ephesus. According to the application here made, this would cover the first, or apostolic age of the church. The definition of the word Ephesus, is desirable, which may well be taken as a good descriptive term of the character and condition of the church in its first state. Those early Christians had received the doctrine of Christ in its purity. They enjoyed the benefits and blessings of the gifts of the Holy Spirit. They were noted for works, labor, and patience“ (DAR 347.1). On “angel”: “The angel of a church must denote a messenger, or minister, of that church; and as these churches each cover a period of time, the angel of each church must denote the ministry, or all the true ministers of Christ during the period covered by that church“ (DAR 347.2).

Bohr’s reading (Seven Churches, pp. 35-37): Convergent on the apostolic-period framework and on the seven-stars / seven-candlesticks symbolism from Rev 1. On the city of Ephesus: “Ephesus was the fourth largest city of the Roman Empire and the capital of Asia Minor. It was famous for the temple of the goddess Diana who, according to Acts 19:27 ‘all the world worshiped’“ (p. 35). On Christ walking among the candlesticks: “Christ is spoken of as walking in the midst of the golden candlesticks. Thus is symbolized His relation to the churches… Although He is high priest and mediator in the sanctuary above, yet He is represented as walking up and down in the midst of His churches on the earth“ (p. 36, quoting EGW Acts of the Apostles p. 586). On the stars: “In most cases, stars in the Bible represent the angels but in this case, the stars represent the messengers or ministers to the church in the different eras of Church history. In Daniel 12:3 God’s faithful people are symbolized by stars“ (p. 36) — convergent with Smith’s “ministry of that period” reading. On “holds”: “This is a very strong Greek word, which means ‘to grasp’ or ‘to clench’. Jesus clenches or grasps His ministers with his right hand“ (p. 36).

Pioneer reading (DAR 347.1): Treated within the apostolic-church commendation block. “Those early Christians had received the doctrine of Christ in its purity. They enjoyed the benefits and blessings of the gifts of the Holy Spirit. They were noted for works, labor, and patience. In faithfulness to the pure principles taught by Christ, they could not bear those that were evil, and they tried false apostles, searched out their true characters, and found them liars. That this work was specially done by the literal and particular church at Ephesus more than by other churches of that time, we have no evidence; there is nothing said about it by Paul in the epistle he wrote to that church; but it was done by the Christian church as a whole, in that age“ (DAR 347.1, cross-link to Acts 15 + 2 Cor 11:13).

Bohr’s reading (Seven Churches, pp. 36-37): Convergent — Ephesus = hard-working missionary church that preserved doctrinal orthodoxy by testing false apostles. On “works”: “The word ‘works’ [erga] is the same as the one used by James to describe an active faith“ (p. 36). On “labor”: “The word ‘labor’ is frequently used of missionary work under difficult and extenuating circumstances“ (p. 36, with cross-link to 2 Cor 11:23-27 — Paul’s labor catalogue). On “cannot bear those who are evil”: “The church of Ephesus had a very low tolerance for evil and for those who were teaching heresy. It preserved doctrinal orthodoxy by testing those who taught the Word. One is reminded that the apostle Paul warned the elders of Ephesus to be vigilant because wolves would arise among them teaching perverse things; not sparing the flock (Acts 20:28-30)“ (p. 37). On “patience” (Greek hupomone = endurance / perseverance), Bohr provides cross-links to Heb 12:1, Jas 5:11, Rev 13:10, Matt 24:13 (p. 37).

Pioneer reading (DAR 347.1): Treated within the apostolic-church commendation block above; Smith does not separate v. 3 for individual treatment.

Bohr’s reading (Seven Churches, pp. 36-37): Convergent — the early church labored “almost to the point of exhaustion” for Christ’s name. Verbatim: “Thus, the church of Ephesus was a hard working missionary church almost to the point of exhaustion. This idea is repeated in verse 3 where Jesus commends the church: ‘you have persevered and have patience, and have labored for My name’s sake and have not become weary.’ The word ‘persevered’ in the NKJV is translated ‘borne’ in the KJV. The word means to ‘bear a heavy burden’. It is used, for example in Matthew 20:12 where those who worked in the vineyard for twelve hours bore ‘the burden of the heat of the day.’“ (p. 37). On “for my name’s sake”: “Truly, those who belonged to the apostolic church exalted the name of Jesus. In Acts 5:41 we are told that Peter and John considered it a privilege to suffer shame for the name. Acts 15:25 explains that those who preached the gospel risked their lives for the name and Acts 21:13 says that those who preached the gospel were willing to die for the name“ (p. 37).

Pioneer reading (DAR 347.3): The loss of first love = the diminishing (not the extinguishing) of the church’s original spiritual fervor, requiring repentance to recover the first-works state. “‘I have somewhat against thee,’ says Christ, ‘because thou hast left thy first love.’ ‘Not less worthy of warning than departure from fundamental doctrine or from Scriptural morality, is the leaving of first love. The charge here is not that of falling from grace, nor that love is extinguished, but diminished. No zeal, no suffering can atone for the want of first love.’ — Thompson. The time never should come in a Christian’s experience, when, if he were asked to mention the period of his greatest love to Christ, he would not say, The present moment. But if such a time does come, then should he remember from whence he is fallen, meditate upon it, take time for it, carefully call up the state of his former acceptance with God, and then hasten to repent, and retrace his steps to that desirable position. Love, like faith, is manifested by works; and first love, when it is attained, will always bring first works“ (DAR 347.3).

Bohr’s reading (Seven Churches, pp. 37-38; EGW 6T pp. 421-422): Convergent — the apostolic church’s first love (love for Jesus + love for one another) waned at the end of the first century; the danger was lost intimacy with Christ through over-busy missionary labor. Verbatim: “Jesus had something against the church of Ephesus. It had lost its first love. One is reminded of a marriage where at the beginning of the relationship love is alive and vibrant“ (p. 37). On the working-to-exhaustion danger: “There was and is a very real danger that in working to the point of exhaustion the church would lose its vital connection with Jesus. One is reminded of the contrast between Mary and Martha“ (p. 38). Bohr cites EGW (6T pp. 421-422) at length: “But after a time the zeal of the believers, their love for God and for one another, began to wane. Coldness crept into the church… Their lack of interest in the salvation of souls showed that they had lost their first love“ (p. 40, citing 6T p. 422). Convergent with Smith on the apostolic-church-decline reading.

Pioneer reading (DAR 348.1): The threatening = a figurative coming-in-judgment, not the literal second advent; the removal of the candlestick = the removal of gospel privileges from the unrepentant church. Smith addresses the prophetic-period objection that the candlestick is “removed anyway” by noting the distinction between the expiration of a period and the rejection of individuals. “‘I will come unto thee quickly, and remove thy candlestick out of his place, except thou repent.’ The coming here mentioned must be a figurative coming, signifying a visitation of judgment, inasmuch as it is conditional. The removing of the candlestick would denote the taking away from them of the light and privileges of the gospel, and committing them to other hands, unless they should better fulfill the responsibilities of the trust committed to them“ (DAR 348.1). On the period-vs-rejection distinction: “The expiration of the period covered by any church is not the removal of the candlestick of that church. The removal of their candlestick would be taking away from them privileges which they might and should longer enjoy. It would be the rejection of them on the part of Christ as his representatives, to bear the light of his truth and gospel before the world. And this threatening would be just as applicable to individuals as to the church as a body“ (DAR 348.1).

Bohr’s reading (Seven Churches, p. 38): Convergent on the call to repent and on the candlestick-removal-as-loss-of-light reading. On “keep remembering”: “The translation ‘remember’ does not capture the meaning of the verb. The verb is actually in a present continuous tense. Jesus admonishes His bride to repent and ‘keep remembering’ from where it has fallen“ (p. 38). On “repent”: “The word means to change directions, to turn around or make a U-turn“ (p. 38). On “do your first works”: “The loss of first love is revealed in the loss of the first works. In other words, love for Jesus is revealed by works of love (Galatians 5:16). To lose the first love is to lose the first works. To do the first works is to recover the first love“ (p. 38, with cross-link to 1 Jn 3:16-18, 5:3, 2 Jn 6). On candlestick removal: “Jesus threatened to remove the light from the church of Ephesus if it did not repent and return to its first love (Matthew 5:14-16; Mark 4:21-25; Luke 8:16-18)“ (p. 38).

Pioneer reading (DAR 349.1): The Nicolaitanes = a sect with antinomian / licentious doctrines and practices, traceable to Nicolas of Antioch (Acts 6:5) or a later Nicolas; their deeds were a community of wives, regarding adultery and fornication as indifferent, and permitting the eating of things offered to idols. “How ready is Christ to commend his people for whatever good qualities they may possess!… In this message to the church of Ephesus, having first mentioned their commendable traits and then their failures, as if unwilling to pass by any of their good qualities he mentions this, that they hated the deeds of the Nicolaitanes, which he also hated. In verse 15 the doctrines of the same characters are condemned. It appears that they were a class of persons whose deeds and doctrines were alike abominable in the sight of Heaven. Their origin is involved in some doubt. Some say that they sprang from Nicolas of Antioch, one of the seven deacons (Acts 6:5); some, that they only attribute their origin to him to gain the prestige of his name; and others, that the sect took its name from one Nicolas of a later date, which is probably the nearest correct. Concerning their doctrines and practices, there seems to be a general agreement that they held to a community of wives, regarded adultery and fornication as things indifferent, and permitted the eating of things offered to idols. (See Religious Encyclopedia, Clarke, Kitto, and other authorities.)“ (DAR 349.1).

Bohr’s reading (Seven Churches, pp. 38-39): Convergent — the Nicolaitans were heretical followers of Nicolas (one of the seven deacons of Acts 6:5) who taught a radical body-soul dualism amounting to antinomian freedom-from-the-law. Verbatim: “Hippolytus and Irenaeus tell us that the Nicolaitans were heretical followers of Nicolas, one of the seven deacons mentioned in Acts 6:5. If this is true, Nicholas apostatized from the faith. The Nicolaitans were a group who taught a radical dualism between the body and the soul. They believed that what is done with the body cannot in any way defile the soul. Therefore, they taught that believers are freed from the law and they can do as they please. It is important to note that Ephesus rejected the Nicolaitans outright but later on the church of Pergamum tolerated them (Revelation 2:15)“ (pp. 38-39). Bohr then cites EGW (Bible Echo February 8, 1897): “Those who are teaching this doctrine today have much to say in regard to faith and the righteousness of Christ; but they pervert the truth and make it serve the cause of error. They declare that we have only to believe on Jesus Christ and that faith is all-sufficient… and that we are under no obligation to obey the law of God“ (p. 39). Bohr does NOT take the alternative etymological reading (“nikao + laos” = “conqueror of the laity” = clerical hierarchy) — he stays with the Nicolas-of-Antioch sect identification, convergent with Smith.

Pioneer reading (DAR 349.2-351.1): The summons-to-attention formula is repeated to each of the seven churches and parallels Christ’s own usage in the gospels. The overcomer’s reward = restoration to the tree of life in the paradise of God, located in the third heaven (cross-linked from 2 Cor 12:2-4, where Paul’s third-heaven = paradise; and from the Eden-paradise = heavenly-paradise inference — the tree must have been translated to heaven, since there is only one tree of life with the definite article in both Genesis 3 and Revelation 22). On the summons: “A solemn manner of calling universal attention to that which is of general and most momentous importance. The same language is used to each of the seven churches. Christ, when upon earth made use of the same form of speech in calling the attention of the people to the most important of his teachings“ (DAR 349.2, with cross-links to Matt 11:15, 13:9, 13:43, Rev 13:9). On the tree of life: “There is but one tree of life brought to view in the Bible. It is mentioned six times, three times in Genesis, and three times in the Revelation; but it is used every time with the definite article the. It is the tree of life in the first book of the Bible, the tree of life in the last; the tree of life in the ‘paradise’ (Septuagint) in Eden at the beginning, and the tree of life in the paradise of which John now speaks, in heaven above“ (DAR 349.3). On the universal-scope of the reward: “To the overcomer, then, is promised a restoration to more than Adam lost; not to the overcomers of that state of the church merely, but to all overcomers of every age; for in the great rewards of Heaven there are no restrictions“ (DAR 351.1).

Bohr’s reading (Seven Churches, pp. 39): Convergent — overcomer = the one who continues to gain the victory (present participle); paradise = the third heaven where God dwells, where the tree of life is located. On the overcomer: “The word nikao means ‘to gain the victory’ or ‘to conquer’. It is used to describe a struggle that ends in victory. In Revelation it is a present participle which means ‘he who continues to gain the victory’ (Revelation 2:7, 11, 17, 26; 3:5, 12, 21; 5:5; 12:11; 15:2; 17:14; 21:7)“ (p. 39). On paradise: “The word ‘paradise’ is found in only three New Testament texts (Luke 23:43; 2 Corinthians 12:4 and Revelation 2:7). It is the identical word that is used in the LXX for the Garden of Eden in Genesis 2:8-10. It is not some intermediary place between heaven and earth as the Jews believed in the days of Christ. The apostle Paul made it clear that paradise is in the third heaven where God dwells. This is supported by a comparison of Revelation 2:7 and Revelation 22:2. The tree of life, which is mentioned in both verses, is located in the very presence of God“ (p. 39). Strongly convergent with Smith — the same 2 Cor 12:2-4 + Rev 22:2 cross-link argument, the same conclusion (paradise = third heaven, tree of life there).

Pioneer reading (DAR 351.4): The Christ-self-identification = “first and last, dead and alive” is specifically chosen for the Smyrnian church about to pass through the fiery ordeal of persecution — they were to remember that the eyes of One were upon them who had himself shared the same fate and triumphed over death. “It will be noticed that the Lord introduces himself to each church by mentioning some of his characteristics which show him to be peculiarly fitted to bear to them the testimony which he utters. To the Smyrnian church, about to pass through the fiery ordeal of persecution, he reveals himself as one who was dead, but is now alive. If they should be called to seal their testimony with their blood, they were to remember that the eyes of One were upon them who had shared the same fate, but had triumphed over death, and was able to bring them up again from a martyr’s grave“ (DAR 351.4).

Bohr’s reading (Seven Churches, pp. 41-46): Convergent on the period-of-persecution framing (AD 100-313) and on the Christ-died-and-rose self-identification suited to a martyr-church. On the city: “The city of Smyrna was the center of emperor worship in the Roman Empire. Once a year Roman citizens were required to burn incense in honor of the godhood the emperor and they were issued a certificate indicating that they had complied. To refuse to do so entailed certain death. Ignatius, bishop of Antioch, was thrown to the lions in the amphitheater in Smyrna (AD 107) and Polycarp, who was born in Smyrna in AD 69, was burned at the stake (AD 156)“ (p. 41). On the name: “The name ‘Smyrna’ means ‘bittersweet myrrh’ which was used to embalm the dead. This name is not coincidental because there is much ‘death language’ in the message to Smyrna. This is the period when God’s people were slaughtered by the pagan Roman Empire (GC, pp. 40-42). Notably, Jesus says nothing negative about this church but He strongly commends it“ (p. 41). The Christ-self-identification (first/last, dead/alive) carries forward from Bohr’s Rev 1:17-18 high-priestly resurrection-keys exposition.

Pioneer reading (DAR 352.1-352.2): Poverty-but-rich = the paradox of the poor-in-material-goods who are rich in faith and heirs of the kingdom; “say they are Jews and are not” = those hypocritically claiming to be Jews in the true Christian / Pauline sense (Rom 2:28-29, 9:6-7; Gal 3:28-29) who lacked the requisite character — the “synagogue of Satan” identification is therefore Christian-spiritual, not ethnic-Jewish. On poverty/riches: “‘I know thy poverty,’ says Christ to them, ‘but thou art rich.’ Strange paradox this may seem at first. But who are the truly rich in this world? — Those who are ‘rich in faith’ and ‘heirs of the kingdom.’ The wealth of this world, for which men so eagerly strive, and so often barter away present happiness and future endless life, is ‘coin not current in heaven.’ A certain writer has forcibly remarked, ‘There is many a rich poor man, and many a poor rich man’“ (DAR 352.1). On “say they are Jews”: “That the term Jew is not here used in a literal sense, is very evident. It denotes some character which was approved by the gospel standard. Paul’s language will make this point plain. He says (Romans 2:28, 29): ‘For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew [in the true Christian sense] which is one inwardly’… Some were hypocritically pretending to be Jews in this Christian sense, when they possessed nothing of the requisite character. Such were of the synagogue of Satan“ (DAR 352.2).

Bohr’s reading (Seven Churches, pp. 41-42): Convergent on the poor-but-rich paradox; partially divergent on the “synagogue of Satan” identification — Bohr reads the historical referent as the literal Jewish population of Smyrna (who joined the Romans in denouncing Christians) while also reading “Jew” in the Pauline spiritual sense (Rom 2:28-29; 9:6-8; Gal 3:16, 26-29; Phil 3:3-8). Bohr’s primary identification is the apostate-Jewish church of the period. On poor-but-rich: “The church during the period of Smyrna had very little of this world’s goods. The word ‘poverty’ here is a strong word. It means, ‘to be dirt poor’ (Ptocheia). Although this church was poor in material goods, it was rich in another sense“ (p. 41, with cross-link to Luke 12:21, 1 Tim 6:17-19, Jas 2:5-6, Heb 11:24-26 — Moses choosing the reproach of Christ over the treasures of Egypt). On counterfeit Jews: “There was a strong and large Jewish population in Smyrna who were hostile toward Christians. These Jews joined the Romans in denouncing the Christians as cannibals, atheists and seditionists against the Roman government. In claiming to be the children of God and persecuting the Christians, these Jews were actually guilty of blasphemy“ (p. 42). “In the same manner, the literal Jews during the period of the church of Smyrna claimed to be Jews but they were not in the spiritual sense of the word. According to the apostle Paul, a Christian who has accepted Jesus Christ as Savior and Lord is a true Jew while those who reject Christ are not Jews at all (Romans 2:28, 28; 9:6-8; Galatians 3:16, 26-29; Philippians 3:3-8)“ (p. 42). On synagogue of Satan: “The apostate church during the period of Smyrna was the Jewish church because at this point in time the Christian church had not yet fallen into apostasy“ (p. 42, with cross-link to EGW CET p. 207 and GCB April 1, 1897).

Pioneer reading (DAR 352.3, 353.1): Tribulation ten days = ten years on the day-year principle, identified as the Diocletian persecution AD 302/303-312/313, the last and most bloody of the ten imperial persecutions. The “faithful unto death” promise of the crown of life is to be received at the second advent, not at the moment of death. On the ten days: “As this message is prophetic, the time mentioned in it must also be regarded as prophetic, and would denote ten years. And it is a noticeable fact that the last and most bloody of the ten persecutions continued just ten years, under Diocletian, from A. D. 302 to A. D. 312. (See Buck’s Theological Dictionary, pp. 332, 333.) It would be difficult to make an application of this language on the ground that these messages are not prophetic; for in that case only ten literal days could be meant; and it would not seem probable that a persecution of only ten days, on only a single church, would be made a matter of prophecy“ (DAR 352.3). On the crown of life: “No argument, however, can be drawn from this for consciousness in death. The vital point for such an argument is still lacking; for it is not affirmed that the crown of life is bestowed immediately at death. We must consequently look to other scriptures to learn when the crown of life is given; and other scriptures very fully inform us. Paul declares that this crown is to be given at the day of Christ’s appearing (2 Timothy 4:8); at the last trump (1 Corinthians 15:51-54); when the Lord shall himself descend from heaven (1 Thessalonians 4:16, 17); when the Chief Shepherd shall appear, says Peter (1 Pet. 5:4); at the resurrection of the just, says Christ (Luke 14:14); and when he shall return to take his people to the mansions prepared for them“ (DAR 353.1).

Bohr’s reading (Seven Churches, pp. 43-44): Strongly convergent — ten days = ten years on the day-year principle, AD 303-313 Diocletian persecution ending with the Edict of Milan; crown of life is the stephanos given at Christ’s appearing. Verbatim: “Applying the year/day principle, the ten days of persecution that the church of Smyrna suffered lasted from 303 to 313 AD. During this period, the pagan Roman emperor Diocletian unleashed a merciless persecution against the Christians“ (p. 43). Bohr quotes the Lutheran church historian Roland Bainton on the Diocletian persecution: “Early in the fourth century, the Emperor Diocletian initiated a further attempt at extermination. The persecution of Christians began in 303 with an edict requiring that church buildings be destroyed and all copies of the Scriptures be consigned to be publicly burned“ (p. 43, citing Bainton, Christendom vol. 1, pp. 89-90). “This period of persecution finally came to an end when the emperor Constantine the Great signed the decree of toleration in the Edict of Milan in the year 313“ (p. 43). On the crown of life: “The word here for crown is stephanos which was given to the winners at the Olympic games held at Smyrna“ (p. 44, with cross-link to Jas 1:12, 1 Pet 5:4, 2 Tim 4:6-8 — Paul’s “crown of righteousness” passage). Bohr explicitly ties the crown to the second-advent reward framework, convergent with Smith.

Pioneer reading (DAR 353.2): “Not hurt of the second death” = the conditional-immortality / annihilation-of-the-wicked framework: the Smyrnian martyrs could lose this present mortal life at the stake, but the eternal life to come could be taken by no man (Matt 10:28). “Is not the language Christ here uses a good comment upon what he taught his disciples, when he said, ‘And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell’? Matthew 10:28. The Smyrnians might be put to death here; but the future life, which was to be given them, man could not take away, and God would not; hence they were to fear not those who could kill the body, — to ‘fear none of the things which they should suffer;’ for their eternal existence was sure“ (DAR 353.2). Cross-link from DAR 354.1: “Smyrna signifies myrrh, fit appellation for the church of God while passing through the fiery furnace of persecution.” The period is dated AD 100-323 (DAR 354.2).

Bohr’s reading (Seven Churches, pp. 46): Convergent — the martyrs suffered only the first death from which there will be a resurrection (Rev 20:6, 14; 21:8); the second death is the post-millennial annihilation of the wicked. Verbatim: “The final promise that Jesus made to the faithful church of Smyrna is that they would not be hurt by the second death. Once again, the promise is congruous with their experience. Many of them were slaughtered. But the death they suffered was only the first death from which there will be a resurrection (see Revelation 20:6; 20:14; 21:8). Jesus instructed his followers not to fear those who could kill the body but not the soul (Matthew 10:28). The apostle Paul assures us that not even death itself can separate us from the love of God which is in Christ Jesus (Romans 8:38, 39). For those who are in Christ, death has lost its sting because Jesus went into the tomb, unlocked it and brought out the keys (Revelation 1:17, 18)“ (p. 46). Strongly convergent with Smith on the conditional-immortality framework (same Matt 10:28 cross-link, same first-vs-second-death distinction).

Pioneer reading (DAR 354.3-355.1): The period of Pergamos = AD 323-538 (from Constantine’s professed conversion to the establishment of the papacy). It was the period in which the true servants of God had to struggle against worldly policy, pride, and popularity among the professed followers of Christ, and against the virulent workings of the mystery of iniquity which finally resulted in the full development of the papal man of sin. “The word Pergamos signifies hight, elevation. The period covered by this church may be located from the days of Constantine, or perhaps, rather, from his professed conversion to Christianity, A. D. 323, to the establishment of the papacy, A. D. 538. It was a period in which the true servants of God had to struggle against a spirit of worldly policy, pride, and popularity among the professed followers of Christ, and against the virulent workings of the mystery of iniquity, which finally resulted in the full development of the papal man of sin“ (DAR 355.1).

Bohr’s reading (Seven Churches, pp. 49-50): Convergent on the period framework (AD 313-538, anchored on the Edict of Milan rather than Constantine’s profession; same endpoint at the 538 papal establishment) and on the elevation / height meaning of “Pergamum.” Bohr adds a possible etymological pun via gamos = “marriage” to underscore the church-marries-state framework. On the city: “The city of Pergamum was named after a lofty and ragged hill on which the city was built. The rock stood one thousand feet above the fertile valley floor“ (p. 49). On the name: “The name fits well with the characteristics of the city. Pergamum means ‘height’ or ‘elevation.’ The name also has a possible connection with the word gamos, which means ‘marriage.’ During this time, the church married the state and Satan was able to ruin it from within. What he had failed to do through persecution during the church of Smyrna, he now did by infiltrating the church with apostasy from within“ (p. 49). On the two-edged sword Christ-self-identification: “Jesus presents Himself to the church of Pergamum as the one who has the two-edged sword. This symbol appears in the introductory chapter (1:16) and also in Revelation 19:15. In the context of the church of Pergamum, the sword is remedial while in Revelation 19 it is retributive. In other words, the church of Pergamum could accept the Word of God remedially or it would have to face it later, punitively. In Hebrews 4:12, 13 we are told that the sword is a symbol of the Word of God. What this church needed most was to follow the word of God rather than adopting the traditions of men“ (pp. 49-50). The remedial-vs-retributive sword framework is a Bohr-extension of Smith’s basic Word-of-God reading.

Pioneer reading (DAR 355.1-356.1): “Satan’s seat” denotes condition / period of Satan’s special activity rather than a fixed geographical locality. Antipas = a class of anti-papal martyrs (NOT an individual), citing William Miller verbatim: anti + papas = “against the pope” — those who opposed the rising bishops and popes in Constantinople and Rome in the early centuries. On Satan’s seat: “Christ takes cognizance of the unfavorable situation of his people during this period. The language is not probably designed to denote locality. As to place, Satan works wherever Christians dwell. But surely there are times and seasons when he works with special power; and the period covered by the church of Pergamos was one of these. During this period, the doctrine of Christ was being corrupted, the mystery of iniquity was working, and Satan was laying the very foundation of that most stupendous system of wickedness, the papacy. Here was the falling away foretold by Paul in 2 Thessalonians 2:3“ (DAR 355.1). On Antipas, Smith quotes William Miller, Lectures pp. 138-139 verbatim: “‘It is supposed that Antipas was not an individual, but a class of men who opposed the power of the bishops, or popes, in that day, being a combination of two words, anti, opposed, and papas, father, or pope; and at that time many of them suffered martyrdom in Constantinople and Rome, where the bishops and popes began to exercise the power which soon after brought into subjection the kings of the earth, and trampled on the rights of the church of Christ. And for myself, I see no reason to reject this explanation of this word Antipas in this text, as the history of those times is perfectly silent respecting such an individual as is here named’“ (DAR 355.3). Watson and Clarke are cited to confirm: “Ancient ecclesiastical history furnishes no account of this Antipas“ (DAR 355.4).

Bohr’s reading (Seven Churches, pp. 49-60): Convergent on “Satan’s seat” as a period-of-special-satanic-activity framework, with a strong added Babylon-to-Pergamum-to-Rome migration thesis. Divergent on Antipas — Bohr treats Antipas as an individual martyr (per Patristic tradition, martyred under Domitian in a brazen bull) rather than as the Miller-class of anti-papal opponents. On Satan’s throne: “Verse 12 says that the church of Pergamum dwelt where Satan’s throne was and verse 13 says it was where Satan dwelt. When Jesus faced Satan on a high mountain (perhaps this is the reason why the name ‘Pergamum,’ ‘Elevation’ was given to the third church), Satan, as the prince of this world, offered Jesus dominion over all the kingdoms of the world if He would worship him (Matthew 4:7-10; Luke 4:5-7). Jesus instantly refused… The same offer was later made on the elevated mountain of Pergamum (Revelation 13:1-2) by Constantine and the Bishop of Rome accepted the throne and authority over the world (Revelation 13:2; Daniel 7:23, 24). In this way, the Bishop of Rome became the vice-regent of Satan“ (pp. 49-50). On the Babylon → Pergamum → Rome priesthood migration: “When Cyrus conquered Babylon… the supreme pontiff of the Chaldean mysteries and his retinue of priests fled from the city and made their residence in Pergamum in Asia Minor. There they re-established their Babylonian worship“ (p. 50). “There is abundant historical evidence that Rome acquired its religion and culture from Pergamum and Pergamum from Babylon. Perhaps this is the reason why Rome is referred to with the cryptic name of Babylon in 1 Peter 5:13. Thus, the literal city of Pergamum was the link between the religion of ancient Babylon and the religion of the pagan Roman Empire“ (p. 51, with the cumulative diagram: “Literal Babylon → Pergamum → Pagan Rome → Pergamum [symbolic] → Papal Rome“ p. 51). On Antipas: “Yet there were some in the church of Pergamum that did not deny Christ’s name and His faith… One of those who remained faithful to Christ’s name was Antipas who was Jesus’ faithful martyr… According to Patristic tradition, Antipas was martyred during the persecutions of Domitian by being shut up in a brazen bull, which was heated until it was red hot. He ended his life with praises and thanksgiving to God“ (pp. 60). Bohr does NOT cite the Miller anti-papas etymology.

Pioneer reading (DAR 356.1-356.2): The doctrine of Balaam = the OT-template of seducing God’s people into idolatry and spiritual fornication via worldly compromise (Num 22-25, 31:13-16); the church-of-Pergamos parallel = the union of the civil and ecclesiastical powers that culminated in the formation of the papacy. “What the doctrine of Balaam was, is here partially revealed. He taught Balak to cast a stumbling-block before the children of Israel. (See a full account of his work and its results in Numbers, chapters 22-25 and 31:13-16.) It appears that Balaam desired to curse Israel for the sake of the rich reward which Balak offered him for so doing. But not being permitted by the Lord to curse them, he resolved to accomplish essentially the same thing, though in a different way. He therefore counseled Balak to seduce them, by means of the females of Moab, to participate in the celebration of the rights of idolatry, and all its licentious accompaniments. The plan succeeded. The abominations of idolatry spread through the camp of Israel, the curse of God was called down upon them by their sins, and there fell by the plague twenty-four thousand persons“ (DAR 356.1). “The doctrines complained of in the church of Pergamos were of course similar in their tendency, leading to spiritual idolatry, and an unlawful connection between the church and the world. Out of this spirit was finally produced the union of the civil and ecclesiastical powers, which culminated in the formation of the papacy“ (DAR 356.2).

Bohr’s reading (Seven Churches, pp. 63-67): Strongly convergent — Balaam = the OT prototype of the seducer-via-fornication-and-idol-feasts; the church-of-Pergamos = the post-Constantine compromise with paganism that birthed the papal apostasy. Bohr provides extensive Balaam-narrative reconstruction (Numbers 22-25, 31:8, 16) and explicit EGW cross-references (PP 451 — Balaam’s diabolical scheme; CC 114 — Balaam-Judas parallel). Verbatim: “Pergamum: ‘Elevation or height’. From the valley of persecution, the church now reaches the height of popularity. Balaam is the key figure during this period: ‘Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality [fornication].’ Revelation 2:14“ (p. 63). The four-attempts-to-curse-Israel structure (Num 22-24) is laid out (pp. 63-65). On the diabolical scheme: “Failing to curse Israel from the outside, Balaam suggested a diabolical scheme. Why not introduce apostasy within the camp and then God would withdraw His protection?“ (p. 64). Bohr quotes EGW (PP 451) at length on Balaam’s plan (pp. 65). On the Pergamum application: “Balaam was once a true prophet of God who betrayed the Lord’s cause and sold his integrity for the sake of worldly gain and kingly favors from a pagan king (Balak). In this, he led Israel down the road to apostasy. The same happened with the church during the period of Pergamum only the king was Constantine the Great“ (pp. 65-66). On the Pergamum-Thyatira continuity: “Thyatira: The apostasy during the church of Pergamum was followed by an even deeper apostasy under the church of Thyatira. The church of Pergamum is condemned for idolatry and fornication, which will only deepen during the church of Thyatira (2:20, 21). These are the very sins, which entered at the time of Constantine. The church, which had remained faithful during the period of Smyrna, forsook Christ and formed an adulterous relationship with the state“ (p. 67).

Pioneer reading (DAR 356.1, cross-reference to DAR 349.1): Smith treats v. 15 as confirming the v. 6 Nicolaitan identification — what was hated as deeds in Ephesus had become tolerated as doctrines in Pergamos. The Pergamos-church had advanced from rejection (Ephesus) to tolerance (Pergamos) of the same heretical sect. “(See remarks on the Nicolaitanes, verse 6.)“ (DAR 356.1, referring back to the Nicolas-of-Antioch sect with antinomian / community-of-wives / idol-meat doctrines).

Bohr’s reading (Seven Churches, p. 67): Convergent — the same Nicolaitan sect (per v. 6) is now tolerated in Pergamos where Ephesus had rejected them. Verbatim: “It will be remembered that the church of Ephesus (see the comments on the church of Ephesus above) hated the Nicolaitans but the church of Pergamum now allowed them in the church: ‘Thus you also have [they no longer hate them like in Ephesus] those who hold the doctrine of the Nicolaitans, which thing I hate’ (Revelation 2:15)“ (p. 67). Bohr’s bracket-gloss “they no longer hate them like in Ephesus” makes explicit the Ephesus-Pergamos contrast that Smith reads structurally.

Pioneer reading (DAR 356.3): The conditional threatening: discipline or expel those who hold the pernicious doctrines, or Christ will himself come in judgment to fight against them with the sword of his mouth. The whole church is held responsible for the wrongs of those heretical persons it harbors. “By disciplining or expelling those who hold these pernicious doctrines. Christ declared that if they did not do this, he would take the matter into his own hands, and come unto them (in judgment), and fight against them (those who held these evil doctrines); and the whole church would be held responsible for the wrongs of those heretical ones whom they harbored in their midst“ (DAR 356.3).

Bohr’s reading (Seven Churches, p. 67): Convergent — the Lord with the drawn sword stands ready to slay those who refuse to heed the cutting message of the Word, just as Balaam was slain by the sword (Num 31:8; 25:5). Verbatim: “It was with the drawn sword that the Lord withstood Balaam to thwart his evil purpose against the Israel of old (Numbers 22:23, 31, 32). Jesus stood in front of the church of Pergamum with the drawn sword threatening all who refused to heed its cutting message by telling them that they would be slain by the sword as was Balaam in battle (Numbers 31:8; 25:5)“ (p. 67). Bohr extends the application forward to the deadly wound of 1798 (Rev 13:9) — the papacy that refused the Word of the Lord was eventually killed by the sword. The remedial-now-or-retributive-later framework from Bohr’s v. 12 commentary applies here.

Pioneer reading (DAR 356.4-358.3): The hidden manna, white stone, and new name = spiritual blessings to be enjoyed at the future reward of the saints, not in this life. Smith quotes H. Blunt at length on the white-stone-of-hospitality custom (Greek/Roman host-guest pledge-stones, halved between host and guest as a private mark of inviolable friendship) as the most likely allusion, rather than the courtroom-acquittal-stone reading. Wesley cited on the new name = Jacob’s renaming to Israel after his prevailing struggle. “Most commentators apply the manna, white stone, and new name, to spiritual blessings to be enjoyed in this life; but, like all the other promises to the overcomer, this one doubtless refers wholly to the future, and is to be given when the time comes that the saints are to be rewarded“ (DAR 356.4). Smith then quotes Blunt at length (DAR 357.1-358.1) on the hospitality-stone custom: “‘How natural, then, the allusion to this custom in the words of the text, “I will give him to eat of the hidden manna!” and having done this, having made him partake of my hospitality, having recognized him as my guest and friend, I will present him with the white stone, and in the stone a new name written, which no man knoweth, save he who receiveth it. I will give him a pledge of my friendship, sacred and inviolable, known only to himself‘” (DAR 358.1). Wesley on the new name: “‘Jacob, after his victory, gained the new name of Israel. Wouldst thou know what thy new name will be? The way to this is plain — overcome. Till then, all thy inquiries are vain. Thou wilt then read it on the white stone‘” (DAR 358.3).

Bohr’s reading (Seven Churches, pp. 68-69): Convergent — the hidden manna = the Word of God / spiritual food now and literal heavenly food in the kingdom; the white stone = Roman victor’s / freedman’s / acquitted-defendant’s stone; the new name = the Jacob-becoming-Israel overcomer’s reward. On the hidden manna: “The manna that was hidden in the Ark of the Covenant represented the Word of God (Deuteronomy 8:3) as did the sword (Hebrews 4:12, 13). Instead of being destroyed with the sword, God will feed those who remain faithful to Him with the hidden manna. The hidden manna was in the Most Holy Place (Hebrews 9:4) Manna was angel’s food (Psalm 78:24). In the heavenly kingdom God’s people will no longer hunger (Isaiah 49:10; Revelation 7:16). We can now eat that Manna spiritually by assimilating Christ (John 6:54)“ (p. 68). Bohr quotes EGW on the spiritual-feeding-now application (Letter 31, 1891, p. 68) and on the literal-feeding-in-the-kingdom application (1T pp. 69-70, p. 68). On the white stone: “White stones were used in multiple contexts in the Roman Empire. The victor at the games in Rome was given a white stone with his name on it. It was the equivalent of the gold medal at the Olympics. A slave who had been freed in Rome was also given a white stone, which he carried around as the symbol of his emancipation. One who was declared innocent in a court of law was given a white stone“ (pp. 68-69). On the new name: “The key background to this promise is found in the story of Jacob who struggled with the Angel of the LORD and prevailed or gained the victory. The word ‘overcome’ in the message to Pergamum links the new name with the experience of Jacob who overcame and received a new name (Genesis 32:28; Hosea 12:3, 4; see also Isaiah 62:2; 65:15; 56:5)“ (p. 69).

Pioneer reading (DAR 358.4-359.1): The Thyatira period = AD 538-1798, the 1260-year period of papal supremacy (so dated if Pergamos ends with the papacy’s establishment at 538). Thyatira signifies “sweet savor of labor” or “sacrifice of contrition” — fit for the church under papal triumph and persecution. The flame-of-fire eyes recall Rev 1:14 and signify the searching judicial gaze that takes account of the church’s true state. “If the period covered by the Pergamos church has been correctly located, terminating with the setting up of the papacy, A. D. 538, the most natural division to be assigned to the church of Thyatira would be the time of the continuance of this blasphemous power, through the 1260 years of its supremacy, or from A. D. 538 to A. D. 1798“ (DAR 358.5). “Thyatira signifies ‘sweet savor of labor,’ or ‘sacrifice of contrition.’ This would well describe the state of the church of Jesus Christ during the long period of papal triumph and persecution. This age of such dreadful tribulation upon the church as never was (Matthew 24:21), improved the religious condition of believers“ (DAR 359.1).

Bohr’s reading (Seven Churches, pp. 71-72): Convergent on the Thyatira period as the long medieval / papal-supremacy period (covered later as 538-1798 in the v. 21 commentary). Bohr ties the brass-feet and flame-eyes attributes directly to the local Thyatira coppersmith-guild + dyers-guild economy and to the Rev-1 Christ-vision. On the city: “The name ‘Thyatira’ means ‘sacrifice of contrition’. Of all the cities of the Roman Empire, Thyatira had the most organized labor force. It had a series of trade guilds (labor unions) of which the two most powerful were the guild of the dyers and the guild of the coppersmiths“ (p. 71). On the purple-dye / Rev-17 connection: “Thyatira was also renowned for its fabric dying business. The most famous dye that was used was the royal purple (today it is called Turkish red). We are told in the book of Acts that Lydia was from Thyatira and a seller of purple (Acts 16:14). This color will be significant when we study Revelation 17 where the harlot woman is garbed in purple and scarlet“ (p. 71). On the brass-feet attribute: “Thyatira also had expert coppersmiths who manufactured instruments of brass and copper. In this context it is significant that Jesus is described in the introductory message to this church as one having feet of fine brass burnished in the furnace (verse 18)“ (p. 71). On the flame-eyes: “The eyes of Jesus see and examine. Nothing is hidden from the eyes of the Word of God (Hebrews 4:12, 13). The cries of His people do not go unnoticed. The reference to eyes as a flame of fire would be very familiar to a people who labored in foundries with their flaming furnaces where fine brass and bronze were manufactured into all sorts of articles for the market“ (p. 71). Bohr quotes EGW on the searching-eye judicial framework (Pamphlet 028, p. 2): “‘He whose eyes are “as a flame of fire” is searching every church in the world. His gaze is piercing every heart…’“ (p. 71). Bohr then extends the sword-of-the-state imagery forward: “Later on in the book of Revelation, we will discover that during this period the apostate church used the sword of the state to kill dissenters. But the end of this period the sword that the church had used to destroy the saints of the Most High gave the apostate church a deadly wound. (Revelation 13:9, 10)“ (pp. 71-72).

Pioneer reading (DAR 359.1): The Thyatira church alone is commended for an improvement (growth in grace) in spiritual things — works, charity, service, faith, and patience increasing during the long period of papal persecution. The persecution refines the believers, but no amount of labor compensates for tolerating false doctrine (the Jezebel rebuke of v. 20 follows). “Hence they receive for their works, charity, service, faith, and patience, the commendation of Him whose eyes are as a flame of fire. And works are then again mentioned, as though worthy of a double commendation. And the last were more than the first. There had been an improvement in their condition, a growth in grace, an increase in all these elements of Christianity. This church is the only one that is commended for an improvement in spiritual things“ (DAR 359.1).

Bohr’s reading (Seven Churches, p. 71): Convergent — the Thyatira commendation is given verbatim with the original Greek-word values: agape, diakonia, pistis, hupomone. Verbatim: “‘I know your works, love [agape], service [diakonia], faith [pistis], and your patience [hupomone]; and as for your works, the last are more than the first.’“ (p. 71). Bohr does not give v. 19 a separate exegetical treatment beyond the Greek-word identification; the commendation is read within the Thyatira-period framework.

Pioneer reading (DAR 360.1): Treated within the Thyatira-Jezebel block. The judgments threatened against this woman are in harmony with the threatenings in other parts of this book against the Romish Church under the symbol of a corrupt woman, the mother of harlots and abominations of the earth (Rev 17-19).

Bohr’s reading (Seven Churches, p. 77): Convergent — the time given to Jezebel to repent is precisely the 1260-year period of papal supremacy, AD 538-1798. The Greek word chronos is the “time, times and the dividing of time” of Daniel 7:25 / Rev 12:14. Verbatim: “Jezebel was given time to repent of her fornication. How much time was given her to repent? ‘Time, times and the dividing of time’, a period that reached from 538 to 1798. Revelation 2:21: ‘And I gave her time [chronos] to repent of her sexual immorality, and she did not repent’“ (p. 77). The chronos = 1260-year reading is anchored on the day-year principle and the Dan 7:25 = Rev 12:6, 14 = Rev 13:5 equivalence chain that Bohr establishes earlier in the lesson (pp. 76-77): “The 1260 days are years (if the 1260 days are really years then Elijah cannot be a literal person but a group of people who live like Elijah and proclaim the message of Elijah. Jezebel and Ahab cannot be literal either!)“ (p. 77).

Pioneer reading (DAR 360.1): Treated within the Thyatira block. Smith reads the judgment as part of the parallel between the Jezebel-of-Thyatira and the Babylon-harlot-of-Rev-17, with the second death at the end of the millennium as the final judgment occasion (per v. 23). Smith does not give v. 22 a specific historical anchor.

Bohr’s reading (Seven Churches, p. 79): Bohr specifies the sickbed = the deadly wound of 1798 + the French Revolution as the “great tribulation” of the adulterous kings. Verbatim: “Thrown into a sickbed. Revelation 2:22: ‘Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation [this tribulation was in the French Revolution], unless they repent of their deeds [notice that the children can still repent but the mother did not repent].’ The Arndt and Gingrich Greek Lexicon, p. 436 explains that this means ‘to lay someone on a sickbed i. e. strike her with an illness Rv. 2:22 a lingering illness as a divine punishment.’ This happened during and at the end of the French Revolution when the union of church and state was turned upside down. The wound culminated in 1798 when the harlot received the deadly wound“ (p. 79). The “great tribulation” of the adulterous kings = the political-revolutionary turmoil that ended the union of church and state during the French Revolution. Bohr links this forward to Rev 13:3’s deadly-wound-healed cycle (p. 80).

Extension beyond Smith: Bohr’s specific French-Revolution + 1798-deadly-wound identification for the sickbed.

Pioneer reading (DAR 360.1-360.2): “Her children” = a sect and its proselytes (Smith citing the Comprehensive Commentary); “kill them with death” = the second death at the end of the millennium when righteous retribution is given by the Searcher of the reins and hearts; “all the churches shall know” addresses the historical-period objection to the seven-successive-periods reading. “The Comprehensive Commentary has the following remark upon verse 23: ‘Children are spoken of, which confirms the idea that a sect and its proselytes are meant.’ The judgments here threatened against this woman are in harmony with the threatenings in other parts of this book against the Romish Church under the symbol of a corrupt woman, the mother of harlots and abominations of the earth. (See chapters 17-19.) The death which is threatened is doubtless the second death, at the end of the one thousand years of Revelation 20, when the righteous retribution from the Searcher of ‘the reins and hearts’ of all men will be given. And further, the declaration, ‘I will give unto every one of you according to your works,’ is proof that the address to this church looks forward prophetically to the final reward or punishment of all accountable beings“ (DAR 360.1). On the “all the churches shall know” objection: “It has been argued from this expression that these churches could not denote seven successive periods of the gospel age, but must exist contemporaneously, as otherwise all the churches could not know that Christ was the searcher of the reins and hearts from seeing his judgments upon Jezebel and her children. But when is it that all the churches are to know this? — It is when these children are punished with death. And if this is at the time when the second death is inflicted upon all the wicked, then, indeed, will ‘all the churches,’ as they behold the infliction of the judgment, know that no secret thing… has escaped the knowledge of Him“ (DAR 360.2).

Bohr’s reading (Seven Churches, pp. 79-80): Convergent on “her children” = a sect and its proselytes, with the specific identification = apostate Protestantism (the daughters of the harlot of Rev 17:5). The judgment is set in the context of the coming judgment (Daniel 7). Verbatim: “The Harlot’s Children. Revelation 2:23: Jezebel had children who were born from her toward the end of the 1260 years. These daughters will eventually do her bidding: ‘I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.’ ‘And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.’ The daughters of the harlot, Apostate Protestantism, will suffer her same fate unless they repent. In Revelation 13, the daughters are referred to as the beast with lamblike horns, which does the bidding of the beast. In Revelation 17, she is called the mother of harlots“ (pp. 79-80). Bohr quotes Vatican II material (John XXIII and Paul VI) on Rome’s “alienated children” / “separated brethren” rhetoric as confirming the mother-daughter relationship by Rome’s own self-description (p. 80). Bohr also includes the bracketed interpretive gloss in his own paraphrased reading at p. 72: “I will kill her children [the apostate Protestant churches] with death“ — explicit identification of the children with apostate Protestantism. On the judgment context: “the coming judgment is described in the context of this church just as in Daniel 7“ (p. 72).

Extension beyond Smith: Bohr’s explicit “the apostate Protestant churches” identification for “her children.” Smith reads the children generically as “a sect and its proselytes”; Bohr names them as the daughters of Rev 17:5 = apostate Protestantism = the Rev-13 lamblike-horned beast.

Pioneer reading (DAR 360.3): “None other burden” = a respite for the church from the long-borne burden of papal oppression; explicitly NOT to be applied to the reception of new truths (since truth is not a burden to any accountable being). The days of tribulation that came upon that church were to be shortened for the elect’s sake (Matt 24:22 + Dan 11:34 “they shall be holpen with a little help” + Rev 12:16 “the earth helped the woman”). “A respite promised the church, if we rightly apprehend, from the burden so long her portion, — the weight of papal oppression. It cannot be applied to the reception of new truths; for truth is not a burden to any accountable being. But the days of tribulation that came upon that church, were to be shortened for the elect’s sake. Matthew 24:22. ‘They shall be holpen,’ says the prophet, ‘with a little help.’ Daniel 11:34. ‘And the earth helped the woman,’ says John. Revelation 12:16“ (DAR 360.3).

Bohr’s reading (Seven Churches, p. 77): Convergent — the “rest in Thyatira” = the faithful remnant within the apostate church, the OT-Elijah’s-seven-thousand who did not bow to Baal. The Greek word loipos (“rest”) is the same word used for the remnant of Rev 12:17. Verbatim: “There was a faithful remnant within the apostate church. 1 Kings 19:18: ‘Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him.’ Revelation 2:24, 25: ‘Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine and who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come.’ These are called the saints of the Most High in Revelation 13:7 and Daniel 7:25 and are described as a pure woman who flees to the wilderness. It is the same word (loipos) which is translated remnant in Revelation 12:17. There was also a remnant in the days of Elijah, which were the seven thousand who did not bend the knee to Baal“ (p. 77). On “the depths of Satan”: “In II Thessalonians 2 the apostle Paul affirms that the mystery of iniquity was at work during this period. In fact, he affirmed that the man of sin worked according to the operation of Satan. Revelation 17 refers to this system as Mystery: Babylon the Great (Revelation 17:5)“ (p. 77). Bohr cross-links to the Waldenses and Albigenses as the historical faithful-remnant: “The faithful remnant was hunted for everywhere. The Waldensees and Albigenses are a prime example. Crusades were organized against them because they rebuked the apostasy“ (p. 77).

Pioneer reading (DAR 361.1): The “hold fast till I come” formula is unconditional (unlike the conditional “I will come unto thee” of Ephesus and Pergamos) and refers to the literal second advent in glory, when the Christian’s trials cease and his efforts in the race for life are rewarded with everlasting success. “These are the words of the ‘Son of God,’ and bring to our view an unconditional coming. To the churches of Ephesus and Pergamos, certain comings were threatened on conditions: ‘Repent, or else I will come unto thee,’ etc., implying visitations of judgment. But here a coming of a different nature altogether is brought to view. It is not a threatening of punishment. It is suspended upon no conditions. It is set before the believer as a matter of hope, and can refer to no other event but the future second advent of the Lord in glory, when the Christian’s trials will cease, and his efforts in the race for life, and his warfare for a crown of righteousness, will be rewarded with everlasting success“ (DAR 361.1).

Bohr’s reading (Seven Churches, p. 81): Convergent — the exhortation to hold fast is set in the context of the unconditional return of Christ. Verbatim: “The Exhortation. ‘But hold fast what you have till I come. . .’“ (p. 81). Bohr treats the exhortation in the brief Thyatira-Exhortation block; the unconditional-second-advent framework carries forward from his overall historicist exposition.

Pioneer reading (DAR 361.3-361.4, 361.5-362.1): “Till the end” = the end of the Christian age (Matt 24:13). “Power over the nations” = the future kingdom-of-glory reign of the saints with Christ, when righteousness is in the ascendancy and the scepter of power is in the hands of the people of God. The promise is unpacked by five biblical facts: (1) the nations are given by the Father into the hands of Christ to be ruled with a rod of iron (Ps 2:8-9); (2) the saints are associated with Christ when he enters upon his work of judgment (Rev 3:21); (3) they reign with him for one thousand years (Rev 20:4); (4) during this period the judgment upon the wicked is determined (1 Cor 6:2-3); (5) at the end of the thousand years they share with Christ in the execution of the sentence written (Ps 149:9). “In this world the wicked bear rule, and the servants of Christ are of no esteem. But the time is coming when righteousness will be in the ascendancy; when all ungodliness will be seen in its true light, and be at a heavy discount; and when the scepter of power will be in the hands of the people of God“ (DAR 361.4). Then the five-fact unpacking follows (DAR 361.4-362.1).

Bohr’s reading (Seven Churches, pp. 81-82): Convergent — the reward of power over the nations = the millennial reign of the saints with Christ (Dan 7:14, 22, 26-27). Verbatim: “The Promised Reward: Power over the Nations. ‘And he who overcomes, and keeps My works until the end, to him I will give power over the nations—“He shall rule them with a rod of iron; they shall be dashed to pieces like the potter’s vessels”--as I also have received from My Father.’“ (p. 81). On the Daniel-7 background: “Daniel 7:14, 22, 26-27 must be studied that the Father will give the kingdom to Jesus but it also says that the kingdom will be given to the saints. This promise is particularly significant to those who were persecuted during this period because the horn and the beast had dominion and actually prevailed against the saints of the Most High during this period –Daniel 7:21, 25; Daniel 8:24; Revelation 13:7]“ (p. 82). Strongly convergent with Smith on the kingdom-given-to-the-saints framework.

Pioneer reading (DAR 361.4-362.1): Treated within the v. 26 block above. The rod-of-iron + potter’s-vessel imagery comes from Ps 2:8-9, cited explicitly as the OT background.

Bohr’s reading (Seven Churches, pp. 81-82): Convergent on the Ps-2 background, with the shepherd’s-rod two-parts framework added. Verbatim: “The original source of this language is found in Psalm 2, which describes David’s coronation day. At that time the nations were conspiring to overthrow him. The rod of the shepherd has two parts: On one end was the crook, which was used to keep the sheep together. The other end of the rod was made of steel and was used to beat off predators. This is why Psalm 23:4 speaks of God’s rod and staff bringing comfort to David“ (p. 81). The Daniel-2 + Daniel-7 cross-link is made explicit in Bohr’s paraphrase at p. 72: “[allusion to Daniel 2 and 7]“ — the breaking-the-image / dashing-the-vessels formula ties this verse to the great-image-shattering of Dan 2:35.

Pioneer reading (DAR 362.1): The morning star = Christ himself (per Rev 22:16, “I am… the bright and morning star”), the immediate forerunner of the day. The promise of the morning star to the overcomer = the close relationship to Christ in which the saint’s heart is fully illuminated with his Spirit and they walk in his light, no longer needing the sure word of prophecy (which now shines as a light in a dark place — 2 Pet 1:19). “Christ says, in chapter 22:16, that he is himself the morning star. The morning star is the immediate forerunner of the day. What is here called the morning star, is called the day star in 2 Peter 1:19, where it is associated with the dawn of the day. ‘Until the day dawn, and the day star arise.’ During the saints’ weary night of watching, they have the word of God to shed its needful light upon their path. But when the day star shall arise in their hearts, or the morning star be given to the overcomers, they will be taken into so close a relationship to Christ that their hearts will be fully illuminated with his Spirit, and they will walk in his light. Then they will no longer need the sure word of prophecy, which now shines as a light in a dark place. Hasten on, O glorious hour, when the light of heaven’s bright day shall rise upon the pathway of the little flock, and beams of glory from the eternal world shall gild their banners!“ (DAR 362.1).

Bohr’s reading (Seven Churches, pp. 82-83): Convergent — the morning star = Christ, the Word of God; the believer becomes a moon catching beams from the Morning Star and reflecting them. Bohr extends the typology to John Wycliffe as the “morning star of the Reformation” (EGW GC p. 80), with the explanation that Christ is the original Morning Star and his believers are reflections. Verbatim: “The Morning Star represents Jesus who is the Word of God: Peter 1:19 ‘And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts.’ It is significant that the morning star here is used in the context of the prophetic word. It was Bible prophecy which dispelled the darkness of the dark ages. Luther and the Reformers used Bible prophecy to tear away the disguise from this system“ (p. 82). Bohr quotes EGW (Letter 115, 1905): “He is the bright and morning Star, shining amid the moral darkness of this sinful, corrupt world. He is the Light of the world, and all who give their hearts to Him will find peace, rest, and joy“ (p. 82). On Wycliffe: “Ellen White identifies the morning star of the Reformation as John Wycliffe: ‘In the fourteenth century arose in England the “morning star of the Reformation.” John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.’ The Great Controversy, p. 80“ (pp. 82-83). And the reconciliation: “If Christ as the Word of God is the Morning Star, then how can we say that Wycliffe was? Notice how Ellen White beautifully explains it: ‘Every true believer catches the beams from the Morning Star and transmits the light to those who sit in darkness…’ Manuscript 51, Nov. 14, 1894. This Day with God, p. 327. In John 8:12 and 9:5 Jesus affirmed that He is the light of the world. But in Matthew 5:13-14 he says that we are the light of the world. We are moons and He is the sun. We merely diffuse His light“ (p. 83). Strongly convergent with Smith on the Christ-as-morning-star identification via Rev 22:16 and 2 Pet 1:19.

Pioneer reading (DAR 363.2-363.4): The Sardis period begins about AD 1798 and covers the post-Reformation reformed-church era; the “name to live but dead” describes the nominal Protestant churches that retained the form but lost the spiritual vitality of the original Reformation. “If the dates of the preceding churches have been correctly fixed, the period covered by the church of Sardis must commence about the year 1798“ (DAR 363.2). “Sardis signifies ‘prince or song of joy,’ or ‘that which remains.’ We then have before us, as constituting this church, the reformed churches, from the date above named to the great movement which marked another era in the history of the people of God“ (DAR 363.3). “The great fault found with this church is that it has a name to live, but is dead. And what a high position, in a worldly point of view, has the nominal church occupied during this period! Look at her high-sounding titles, and her favor with the world. But how have pride and popularity grown apace, until spirituality is destroyed, the line of distinction between the church and the world is obliterated, and these different popular bodies are churches of Christ only in name!“ (DAR 363.4).

Bohr’s reading (Seven Churches, pp. 85-88): Convergent on the post-Reformation framework, with a slightly earlier start-date (1517 instead of 1798); the “name to live” = the formal-orthodoxy Protestantism that retained doctrinal correctness but lost vital spiritual life. Sardis = “escaping” (the church escaping from medieval darkness via the Reformation but not completing it). On the period and meaning: “This church represents the period that follows the Protestant Reformation. What begun gloriously did not advance to completion!“ (p. 85). On the seven Spirits: “The number 7 denotes completeness. The church of Sardis was about to die because she had the body (which is the church; I Corinthians 12:13) but the spirit was missing. At Pentecost, the body of Christ was joined to the spirit and there was life. Sardis needed a new Pentecost… Only the Holy Spirit can give life (Romans 8:11; John 6:63) and the church of Sardis needed a new life because it was a dying church“ (p. 85). On the name: “The NIV translators translate ‘have a name’ with the word ‘reputation.’ That is to say, Sardis had a reputation of being alive but it was really a church on its deathbed“ (p. 86). On the truncated Reformation: “The word ‘Sardis’ means, ‘escaping.’ This was the church, which was escaping from the darkness of the middle Ages. The Protestant Reformers brought life into a decaying church but then Protestantism itself began to decay. After the Protestant Reformation, the church appeared to be quite alive. There was great emphasis on doctrinal orthodoxy and correct ritual but without the life giving power of the Holy Spirit. The great Protestant creeds were written during this period but the church was actually dead because it depended on a head religion based on a creed rather than a living experience with Jesus“ (p. 87). Bohr quotes EGW (GC p. 292 quoting Neal’s History of the Puritans) on the Lutherans-stuck-where-Luther-left-them lament and EGW (SR pp. 352-355) at length on the post-Reformation degeneration. Bohr’s outline places Sardis at 1517-1833 (p. 51); Smith places it at ~1798-Millerite era (DAR 363.2) — the windows overlap on the post-Reformation framework and both end Sardis with the rise of the Advent movement.

Pioneer reading (DAR 364.1, by direct extension from DAR 363.3-363.4): The watch-and-strengthen call follows from the dying-church diagnosis — the post-Reformation church is to remember what remains of its original Reformation light, hold fast, and complete the unfinished work. Treated within the Sardis-period block; Smith does not give v. 2 a separate exegetical paragraph but reads it as part of the Sardis-condition warning that culminates in the v. 3 watch / coming-as-a-thief threatening. Implicit in DAR 364.1’s framing of the v. 3 watch call: “This implies that the doctrine of the advent would he proclaimed, and the duty of watching be enjoined upon the church“ — the “watchful” command of v. 2 is read with the “watch” of v. 3 as a single Sardis-period imperative.

Bohr’s reading (Seven Churches, pp. 88-90): Convergent — “works not perfect” = works not COMPLETE (pleroma, not teleioo); the post-Reformation church was satisfied with intellectual assent to truth and did not complete the Reformation work God had given it; the Protestant creeds were finalized but the living experience with Jesus was missing. Verbatim, the two complementary readings of “not perfect”: “First, the church claimed to have faith during this period but did not have corresponding works. Their faith was a dead faith like the body without the spirit. There was a lot of saying, claiming the righteousness of Christ but not much doing. The church during this period taught a mere forensic view of justification, and sanctification was placed on the back burner. The church needed the message of James 2 where we are told that faith is made perfect by works (James 2:22) and that faith without works is dead. Luther himself had a very low view of the book of James calling it ‘the epistle of straw’“ (p. 88). “Second, the word ‘perfect’ in Revelation 3:2 is not teleioo [as in James 2] but rather pleroma, which means ‘to fulfill’ or ‘to complete.’ The idea is not perfect versus imperfect but rather complete versus incomplete. The work of the church during this period was not complete. They were satisfied with where they were, with an intellectual assent to truth“ (pp. 88-89, with cross-links to Col 2:10; 4:12; Luke 9:31; Matt 5:17; Eph 1:23; Col 1:19; 2:9). On watch: “Sardis was built on a hill so steep that it was considered an invincible fortress. Its natural defenses seemed to be its greatest strength. The city fell twice because of its overconfidence. Cyrus the Persian conquered it in 549 BC and Antiochus defeated it in 218 BC. On both occasions, enemy troops scaled the precipice by night and found that the city had set no guard. The city was overwhelmed because they were overconfident and felt no need to watch“ (p. 89). On strengthen: cross-link to 1 Pet 5:10 (“perfect, establish, strengthen, settle”) and 2 Thess 3:3-4.

Pioneer reading (DAR 364.1): The coming-as-a-thief threatening = the doctrine of the second advent which was to be proclaimed during the Sardis period (the Advent message starting c. 1798/1833), with watching enjoined upon the church; the coming itself is unconditional, only the manner (as a thief or as a welcome Bridegroom) is conditional on the church’s spiritual state. Smith cross-links 1 Thess 5:4 — “Ye, brethren, are not in darkness, that that day should overtake you as a thief.” “This church was to hear the proclamation of the doctrine of the second advent, as we learn from verse 3: ‘If therefore thou shalt not watch, I will come on thee as a thief.’ This implies that the doctrine of the advent would he proclaimed, and the duty of watching be enjoined upon the church. The coming spoken of is unconditional; the manner only in which it would come upon them is conditional. Their not watching would not prevent the coming of the Lord; but by watching they could avoid being overtaken as by a thief. It is only to those who are in this condition that the day of the Lord comes unawares“ (DAR 364.1).

Bohr’s reading (Seven Churches, pp. 90-96): Convergent — four key concepts (remember, hold fast, repent, watch); the coming of the thief refers primarily to the CLOSE OF PROBATION (when Jesus rises from His high-priestly intercession in the Most Holy Place and clothes himself with garments of vengeance per EGW 2T pp. 190-191) rather than to the second-advent itself; the message applies to everyone who lives — both the end-time generation and those whose probation closes at the moment of death. On the four concepts: “There are four key concepts in this verse: 1) Remember, 2) hold fast [keep: the same word as keep in Revelation 12:17], 3) repent and 4) watch“ (p. 91). On watch and the coming of the thief, Bohr quotes EGW 2T pp. 190-191 at length: “Jesus has left us word: ‘Watch ye therefore: for ye know not when the Master of the house cometh… What time is here referred to? Not to the revelation of Christ in the clouds of heaven to find a people asleep. No; but to His return from His ministration in the most holy place of the heavenly sanctuary, when He lays off His priestly attire and clothes Himself with garments of vengeance“ (p. 91). The “two key moments” framework Bohr lays out at p. 95: “The coming of the thief has two key moments of time: The moment when the [1] thief comes and everyone in the house is sleeping, and [2] when those who were sleeping awake and realize that the thief has come but it is too late to do anything about it.” Bohr then extends to a list of past-judgment-then-destruction precedents (door closed for the Jewish nation in AD 34 / destruction AD 70; Babylon’s door closed at the handwriting on the wall; Sodom and Gomorrah; Ezekiel 8 Jerusalem; the final judgment closing then plagues falling per Rev 14:6-7 + 15:5-8) — all illustrating the close-of-probation-before-destruction pattern. Bohr cites EGW (7BC p. 958, MS 34, 1905) explicitly applying v. 3 to the literal Sardis church: “In Sardis many had been converted through the preaching of the apostles… and Jesus found it necessary to send reproof. One after another of the old standard-bearers had fallen, and some had become wearied of the oft-repeated truths“ (p. 90).

Pioneer reading (DAR 364.2-365.1): The “few names” = a faithful remnant within the dying post-Reformation church who kept themselves unspotted from the worldliness around them; the white-raiment reward = the exchange of iniquity for righteousness (Zech 3:4-5; Rev 19:8 “fine linen is the righteousness of saints”), promised at the second advent. “A Few Names even in Sardis. — This language would seem to imply a period of unparalleled worldliness in the church. But even in this state of things, there are some whose garments are not defiled, — some who have kept themselves free from this contaminating influence. James says, ‘Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.’ James 1:27“ (DAR 364.2). “Shall Walk with Me in White. — The Lord does not overlook his people in any place, however few their numbers. Lonely Christian, with none of like precious faith with whom to commune, do you ever feel as though the hosts of the unbelievers would swallow you up? You are not unnoticed or forgotten by your Lord“ (DAR 364.3). On white raiment: “Being clothed with white raiment is explained in other scriptures to be a symbol of exchanging iniquity for righteousness. (See Zechariah 3:4, 5.) ‘Take away the filthy garments from him,’ is explained by the language that follows, ‘Behold, I have caused thine iniquity to pass from thee.’ ‘The fine linen,’ or the white raiment, ‘is the righteousness of saints.’ Revelation 19:8“ (DAR 365.1).

Bohr’s reading (Seven Churches, pp. 92-93): **Strongly convergent — the “few names” = the faithful remnant within the post-Reformation Sardis-period church; the garments = the robe of Christ’s righteousness (per EGW COL pp. 311-312, PP p. 45, Education p. 249, cited at length). Bohr explicitly identifies the “few” with the EGW-described “a few faithful men [who] arose from time to time to proclaim new truth and expose long-cherished error” during the Sardis period — Bohr brackets EGW’s SR pp. 352-355 statement and notes “interesting in the light of the fact that there were a few in Sardis who had not soiled their garments“ (p. 88). Verbatim: “You have a few names [the remnant] even in Sardis who have not defiled their garments [Revelation 22:11; I John 3:1-3; II Corinthians 7:1]; and they shall walk with Me in white, for they are worthy“ (p. 92). On the white robe: “This robe, Christ’s own spotless character, is freely offered to every human being. But all who receive it will receive and wear it here (Education, p. 249).” Bohr quotes EGW (PP p. 45) on the Adam-and-Eve robe-of-light analogy and EGW (COL pp. 311-312) on the robe “woven in the loom of heaven“ with “not one thread of human devising“ — the perfect-obedience-of-Christ robe. Bohr draws parallels between the prodigal-son parable (Luke 15:18-24) and the Sardis-remnant: “There are several parallels between the story of the prodigal son and the promises that Jesus made to the church of Sardis: Garments (15:21, 22), worthiness (15:19), alive (15:24), dead (15:24), repentance (15:18)… On the other hand, the elder son well represents the self-sufficiency of the church of Sardis“ (p. 92).

Pioneer reading (DAR 365.2-366.1): THE LOAD-BEARING PIONEER PASSAGE FOR THE INVESTIGATIVE JUDGMENT / BLOTTING-OUT DOCTRINE. Smith reads “I will not blot out his name out of the book of life” as the explicit textual basis for the doctrine that names CAN be blotted out — the verse’s promise to the overcomer implies a future point at which non-overcomers’ names ARE blotted out. Cross-links to Acts 3:19 (“blotted out, when the times of refreshing shall come”), Heb 8:12, 2 Pet 1:19, Rev 2:28 — placing the blotting-out at the pre-second-advent investigative judgment / times-of-refreshing. “The Book of Life. — Object of thrilling interest! Vast and ponderous volume, in which are enrolled the names of all the candidates for everlasting life! And is there danger, after our names have once been entered in that heavenly journal, that they may he blotted out? — Yes; or this warning would never have been penned. Paul, even, feared that he himself might become a castaway. 1 Corinthians 9:27. It is only by being overcomers at last that our names can be retained in that hook. But all will not overcome. Their names, of course, will be blotted out. And reference is made to some definite point of time in the future for this work“ (DAR 365.2). “‘I will not,’ says Christ (in the future), blot out the names of the overcomers, which is also saying, by implication, that at the same time he will blot out the names of those who do not overcome. Is not this the same time mentioned by Peter in Acts 3:19? ‘Repent ye, therefore, and he converted, that your sins may he blotted out, when the times of refreshing shall come from the presence of the Lord.’ To say to the overcomer that his name shall not be blotted out of the book of life, is to say also that his sins shall be blotted out of the book wherein they are recorded, to be remembered against him no more forever“ (DAR 365.2). On the presentation in glory: “‘I will confess his name before my Father, and before his angels.’ Christ taught here upon earth, that as men confessed or denied, despised or honored him here, they would be confessed or denied by him before his Father in heaven and the holy angels. Matthew 10:32, 33; Mark 8:38; Luke 12:8, 9“ (DAR 366.1).

Bohr’s reading (Seven Churches, pp. 93-94): Strongly convergent — the verse is read as judgment language (Daniel 7 imagery: God the Father, Jesus, the angels, books, our names — all five elements coalesce); when an individual is baptized his name is written in the Book of Life and remains there until his name comes up in the investigative judgment; the names of those who have not truly repented or whose sanctification is incomplete will be blotted out. Verbatim: “He who overcomes [the tense is continuous, a better translation would be: ‘to him who is overcoming’] shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. Three consecutive things are mentioned in this verse: Clothed in white garments, name not blotted out in the judgment, and name confessed before God. This is judgment language. Five ideas coalesce here which are found in Daniel 7: God the Father, Jesus, the angels, books and our names“ (p. 93). On the Book of Life: “When an individual believes in Jesus and is baptized his name is written in the Book of Life there to remain until his name comes up in the judgment“ (p. 93, with cross-links to Luke 12:8; Matt 10:32; Phil 4:3; Ex 32:32; Dan 12:1; Ps 69:28; Rev 13:8; 17:8; 20:12-15; 22:19). Bohr cites EGW (Historical Sketches p. 138): “Christ says of the overcomer, ‘I will not blot out his name out of the book of life.’ The names of all those who have once given themselves to God are written in the book of life, and their characters are now passing in review before him. Angels of God are weighing moral worth. They are watching the development of character in those now living, to see if their names can be retained in the book of life“ (p. 93). And EGW (In Heavenly Places p. 360): “When we become children of God, our names are written in the Lamb’s book of life, and they remain there until the time of the investigative judgment. Then the name of every individual will be called, and his record examined… If in that day it shall appear that all our wicked deeds have not been fully repented of, our names will be blotted from the book of life“ (pp. 93-94). On the white garments / robe of Christ: Bohr cites EGW COL pp. 310-312 at length on the robe-of-righteousness (same passages as v. 4 commentary). On the books opened in judgment: EGW (Faith I Live By p. 212): “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God… When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life“ (p. 94).

Pioneer reading (DAR 366.3-367.2): THE LOAD-BEARING PIONEER PASSAGE FOR THE 1844 / OPEN-MOST-HOLY-PLACE DOCTRINE. The Philadelphia period = the Millerite Advent movement leading up to 1844 (those who received the Advent message and came out of the sectarian churches with one heart, “deep searching of heart, consecration of all to God, peace, joy in the Holy Spirit”). The key of David = Christ’s priestly + kingly authority (he is the rightful heir to David’s throne, taking to himself his great power and reign); the opening and shutting = Christ’s transition from holy-place ministry to most-holy-place ministry in the heavenly sanctuary at the end of the 2300 days in 1844 (Heb 8:2; 9:1-12, 24 + the Hebrews-9 two-apartment exposition + the Day-of-Atonement / cleansing-of-the-sanctuary type from Lev 16:17 — “when the ministry in the most holy place commenced, that in the holy place ceased; and no service was performed there so long as the priest was engaged in the most holy place”). “The word Philadelphia signifies brotherly love, and expresses the position and spirit of those who received the Advent message up to the autumn of 1844. As they came out of the sectarian churches, they left party names and party feelings behind; and every heart beat in union, as they gave the alarm to the churches and to the world, and pointed to the coming of the Son of man as the believer’s true hope“ (DAR 366.3). “The Key of David. — A key is a symbol of power. The Son of God is the rightful heir to David’s throne; and he is about to take to himself his great power, and to reign; hence he is represented as having the key of David. The throne of David, or of Christ, on which he is to reign, is included in the capital of his kingdom, the New Jerusalem, now above, but which is to be located on this earth, where he is to reign forever and ever. Revelation 21:1-5; Luke 1:32, 33“ (DAR 367.1). “He that Openeth, and no Man Shutteth, etc. — To understand this language, it is necessary to look at Christ’s position and work as connected with his ministry in the sanctuary, or true tabernacle above. Hebrews 8:2… A similar opening and shutting, or change of ministration, must be accomplished by Christ when the time comes for the cleansing of the heavenly sanctuary. And the time did come for this service to commence at the close of the 2300 days, in 1844. To this event the opening and shutting mentioned in the text under consideration can appropriately apply, the opening being the opening of his ministration in the most holy place, and the shutting, its cessation in the first apartment, or holy place. (See exposition of the subject of the sanctuary and its cleansing, under Daniel 8:14.)“ (DAR 367.2).

Bohr’s reading (Seven Churches, pp. 97, 99-104, 169-177): STRONGLY CONVERGENT on the 1844 / open-most-holy-place identification. Bohr inherits Smith’s exposition wholesale via the EGW Early Writings p. 42 passage that he quotes as the verse’s primary fulfillment. Verbatim from EGW EW p. 42 (quoted at Bohr p. 100): “This door [to the most holy place] was not opened until the mediation of Jesus was finished in the holy place of the sanctuary in 1844. Then Jesus rose up and shut the door of the holy place, and opened the door into the most holy, and passed within the second veil, where He now stands by the ark, and where the faith of Israel now reaches. I saw that Jesus had shut the door of the holy place, and no man can open it; and that He had opened the door into the most holy [in 1844], and no man can shut it (Rev. 3:7, 8); and that since Jesus has opened the door into the most holy place, which contains the ark, the commandments have been shining out to God’s people, and they are being tested on the Sabbath question.” On the Philadelphia / Millerite movement application: “The message to Philadelphians applies generally to Christians throughout the entire history of the Christian church, [but] in a more restricted sense it is partially fulfilled in the Millerite movement that announced the Midnight Cry. The message will be totally fulfilled with the generation that will be alive when Jesus comes“ (p. 100). On the two-stage Philadelphia fulfillment: “As I have shown in my book [Worship at Satan’s Throne], the church of Philadelphia has two stages of fulfillment. The first was a partial fulfillment with the Millerite movement and the second is with the final generation that will be alive when Jesus comes“ (p. 97). Bohr cross-links Rev 3:7-8 with Rev 11:19 (“Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple”) as the parallel opening-of-the-Most-Holy-Place description at the seventh trumpet (p. 171). On the Millerite proclamation, Bohr quotes EGW (GC pp. 400-401) at length: “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused… It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants“ (p. 172).

Pioneer reading (DAR 366.3, 367.2 by extension): The open door = the door into the Most Holy Place of the heavenly sanctuary, opened by Christ at the close of the 2300 days in 1844 (per the v. 7 exposition); the “little strength” + “kept my word” + “not denied my name” = the Millerite movement’s faithful but small / weak position over against the established churches that rejected the Advent message. Treated within the v. 7 block since Smith’s exposition of the opening-and-shutting belongs to vv. 7-8 as a unit.

Bohr’s reading (Seven Churches, pp. 97, 100, 102): Strongly convergent — the open door = the door into the Most Holy Place; the door leads into the most holy place where Jesus will begin the judgment of His people and the blotting out of their sins. Bohr’s explicit framework at p. 102: “An open door is placed before Philadelphia. Jesus invites His faithful followers to enter through the open door. The door leads into the most holy place where Jesus will begin the judgment of His people and the blotting out of their sins. The process begins with the righteous dead, and will end with the living. The process of judgment takes place during the period of the church of Laodicea because the word means ‘judging the people’“. Bohr further reads the dual door-imagery between Philadelphia and Laodicea: “In the message to the church of Laodicea on earth, the door leads to the heart. Jesus wants to come into our heart to cleanse it from sin so that He can cleanse the record of our sins in the heavenly sanctuary. God will not cleanse up there what is not cleansed here!“ (p. 102) — a Bohr-extension that pairs the Philadelphia open-door (the Most Holy Place) with the Laodicea closed-heart-door (Rev 3:20). On the kept-my-word: “Sardis received no commendation and Philadelphia received no rebuke“ because “The church of Sardis refused to live up to the old light and therefore rejected the new light. In contrast, we shall see that the church of Philadelphia accepted the new light because she was living up to the old light“ (p. 90).

Pioneer reading (DAR 368.1): The synagogue-of-Satan opposition = those who do not keep pace with the advancing light of truth and oppose those who do; they will eventually be made to confess that God loves those who do not reject the past fulfillments of his word. “Verse 9 probably applies to those who do not keep pace with the advancing light of truth, and who oppose those that do. Such shall yet be made to feel and confess that God loves those, who, not rejecting the past fulfilments of his word, nor stereotyping themselves in a creed, continue to advance in the knowledge of his truth“ (DAR 368.1). This mirrors Smith’s Smyrna-letter “synagogue of Satan” reading at Rev 2:9 (the hypocritical-pretender framework).

Bohr’s reading (Seven Churches, pp. 99-100, 175-176): Convergent — the synagogue of Satan = the established churches that rejected the Millerite message and persecuted those who proclaimed it; Bohr cross-links Rev 3:9 with Rev 14:8 (Babylon-fallen, the second angel’s message at the 1844 disappointment) and identifies the post-1844 nominal-Protestant church-rejection as the fulfillment. Verbatim from EGW CET pp. 50-58 + EGW EW pp. 54-56 (quoted at Bohr pp. 99, 175-176): “At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and they would fall helpless to the ground. Then it was that the synagogue of Satan [Revelation 3:9] knew that God had loved us who could wash one another’s feet, and salute the brethren with a holy kiss, and they worshiped at our feet“ (p. 99). On the historical fulfillment: “The churches that refused to enter the most holy place with Jesus rejected the message and became Babylon or the Synagogue of Satan and were left in darkness (Rev. 14:8; 3:9). Ellen White describes this in vivid fashion in Early Writings, pp. 54-56“ (p. 176). On the disfellowshipment of Millerites: “In 1842 Ellen White and her entire family were disfellowshiped from the Methodist Church for attending a Millerite tent meeting. The mainline denominations wanted nothing to do with the judgment hour message“ (p. 175).

Pioneer reading (DAR 368.2): The “word of patience” = the patience-of-the-saints language of Rev 14:12 (“here are they that keep the commandments of God, and the faith of Jesus”); the “hour of temptation” = the time of trouble at the end (cross-link to Rev 13:13-17 — the mark-of-the-beast crisis). The faithful who now live in commandment-keeping obedience will be kept through this hour. “The Word of My Patience. — Says John, in Revelation 14:12, ‘Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.’ Those who now live in patient, faithful obedience to the commandments of God and the faith of Jesus, will be kept in the hour of temptation and peril just before us. (See chapter 13:13-17.)“ (DAR 368.2).

Bohr’s reading (Seven Churches, pp. 97-98): Strongly convergent — the word of patience = hupomone = the same word translated “patience” in Rev 13:10 and 14:12 (the final-persecution-of-the-two-beasts-of-Rev-13 context); the hour of temptation = the end-time time of trouble; “I will keep thee FROM” does NOT mean a pre-tribulation rapture (Bohr explicitly refutes this) but rather keeping safely through (per John 17:15 — “I do not pray that You should take them out of the world, but that You should keep them from the evil one”). The “whole world” = oikoumene = the inhabited earth. Verbatim: “It is highly significant that the word ‘persevere’ is the same as the word that is translated ‘patience’ in Revelation 13:10 and 14:12. The word ‘patience’ in these verses appears in the context of those who will suffer through the final persecutions of the two beasts of Revelation 13. As I have shown in my book, the church of Philadelphia has two stages of fulfillment. The first was a partial fulfillment with the Millerite movement and the second is with the final generation that will be alive when Jesus comes“ (p. 97). On the “keep from” anti-rapture argument: “It has been argued that the expression ‘keep you from the hour of temptation’ means that the righteous will be taken out of the earth to heaven in a pre-tribulation rapture. But such a view does not square with the use of the identical expression elsewhere. Notice that when Jesus prayed for His disciples, He did not pray that they be taken out of the world but they be kept from evil. Notice John 17:15: ‘I do not pray that You should take them out of the world, but that You should keep them from the evil one.’“ (p. 98). Bohr quotes EGW (GC p. 560) at length: “Just before us is ‘the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.’ Revelation 3:10. All whose faith is not firmly established upon the word of God will be deceived and overcome. Satan ‘works with all deceivableness of unrighteousness’ to gain control of the children of men, and his deceptions will continually increase“ (p. 98).

Pioneer reading (DAR 369.1-369.2): The “behold, I come quickly” reaches a new emphatic peak in the Philadelphia letter — the second-advent expectation is most urgent here because the Millerite Advent movement directly proclaims it; the “hold fast” warning is against losing the crown of life by yielding up the truth or being perverted from the right ways of the Lord. “The second coming of Christ is here again brought to view, and with more startling emphasis than in any of the preceding messages. The nearness of that event is here urged upon the attention of believers. The message applies to a period when that great event is impending; and in this we have most indubitable evidence of the prophetic nature of these messages. What is said of the first three churches contains no allusion to the second coming of Christ, from the fact that they do not cover a period during which that event could be Scripturally expected. But we come down to the Thyatiran church, beyond which only three comparatively brief stages of the church appear before the end… We reach the Philadelphian church, still further down in the stream of time, and the nearness of the same great event then leads Him who ‘is holy and true’ to utter the stirring declaration, ‘Behold, I come quickly.’ How evident is it from all this that these churches occupy positions successively nearer the great day of the Lord, as in each succeeding one, and in a continually increasing ratio, this great event is made more and more prominent“ (DAR 369.1). On hold fast: “‘Hold that fast which thou hast, that no man take thy crown.’ Not that by our faithfulness we are depriving any one else of a crown; but the verb rendered to take has a number of definitions, one of which is ‘to take away, snatch from, deprive of.’ Hold fast that thou hast, that no man deprive thee of the crown of life“ (DAR 369.2).

Bohr’s reading (Seven Churches, p. 98): Convergent — Christ encourages His people to “hang on and not let loose”; the crown (stephanos) is the victor’s wreath given to the winner in Olympic competitions; the “I come quickly” reflects the shortened end-time tribulation per Matt 24:22. Verbatim: “Hold fast: Jesus encourages His people to ‘hang on and not let loose’. Take your crown: If you do not hang on, someone will take your crown. The word ‘crown’ (stefanos) here generally, but not exclusively, refers to the victor’s wreath, which was given to the winner in Olympic competitions“ (p. 98). On the “come quickly” framework: “The hour of temptation that God’s people will go through will be short because Jesus promised to come quickly. In Matthew 24:22 we are told that this time of trial will be shortened because if it were not, no flesh would remain alive. The prophet Isaiah, looking down the corridors of time to this moment said: ‘In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.’ (Isaiah 54:8)“ (pp. 98).

Pioneer reading (DAR 370.1-370.2): The pillar-in-the-temple = the strongest figure of permanent honor and safety in the church; “he shall go no more out” = probation past, the overcomer fully established and sealed for heaven. The three names (God + New Jerusalem + Christ’s new name) = the sealing-and-labeling of the saints for their destination, the New Jerusalem above (not literal old Jerusalem — Smith specifies). “A Pillar in the Temple. — The overcomer in this address has the promise of being made a pillar in the temple of God, and going no more out. The temple here must denote the church; and the promise of being made a pillar therein is the strongest promise that could be given of a place of honor, permanence, and safety in the church, under the figure of a heavenly building. And when the time comes that this part of the promise is fulfilled, probation with the overcomer is past; he is fully established in the truth, and sealed. ‘He shall go no more out;’ that is, there is no more danger of his falling away; he is the Lord’s forever; his salvation is sure“ (DAR 370.1). “But they are to have more than this. From the moment they overcome, and are sealed for heaven, they are labeled, if we may so express it, as belonging to God and Christ, and addressed to their destination, the New Jerusalem. They are to have written upon them the name of God, whose property they are, the name of the New Jerusalem, to which place they are going, not old Jerusalem, where some are vainly looking; and they have upon them the new name of Christ, by whose authority they are to receive everlasting life, and enter into the kingdom. Thus sealed and labeled, the saints of God are safe“ (DAR 370.2).

Bohr’s reading (Seven Churches, pp. 98-99, 101): Strongly convergent — the pillar-in-the-temple promise is fulfilled in Revelation 7:15 where the 144,000 serve God in His temple day and night; the name of God + New Jerusalem + Christ’s new name are explicitly linked with the 144,000 living saints who go through the final tribulation victoriously (Rev 14:1; 22:4). Verbatim: “Pillar in the temple: This promise is fulfilled in Revelation 7:15 where we are told that the 144,000 will serve the Lord in His temple day and night. Name of God and City and Jesus: In the book of Revelation the name of God and the New Jerusalem are linked with the 144,000 living saints which will go victoriously through the final tribulation (see Revelation 14:1; 22:4)“ (p. 98). Bohr quotes EGW (Sons and Daughters of God p. 370): “The pure and holy garments are not prepared to be put on by any one after he has entered the gate of the city. All who enter will have on the robe of Christ’s righteousness, and the name of God will be seen in their foreheads. This name is the symbol which the apostle saw in vision, and signifies the yielding of the mind to intelligent and loyal obedience to all of God’s commandments“ (p. 98). EGW (TM p. 446): “Their destination is inscribed--’God, New Jerusalem.’ They are God’s property, His possession“ (p. 99). EGW (CET p. 58 / EW p. 15): “The 144,000 were all sealed, and perfectly united. On their foreheads was written, ‘God, New Jerusalem,’ and a glorious star containing Jesus’ new name“ (p. 99).

Pioneer reading (DAR 371.1-371.2): THE LOAD-BEARING PIONEER PASSAGE FOR THE LAODICEA = SDA-CHURCH IDENTIFICATION AND FOR THE CHRIST = NOT-CREATED-BUT-CREATOR DOCTRINE. Laodicea = “judging of the people” or “a just people”; the message brings to view the closing scenes of probation; it is the last stage of the church, applying to believers under the Third Angel’s message (Rev 14:9-14) while the great Day of Atonement / investigative judgment is in progress. On the “beginning of the creation of God” Christology — Smith expressly addresses and REFUTES the Arian reading that Christ was the first-created being: the language does NOT necessarily imply that Christ was created; arche may signify “the agent or efficient cause” through whom God created all things, while Christ Himself came into existence in a different manner (“the only begotten of the Father”). The Arian reading “would seem utterly inappropriate.” “Laodicea signifies the judging of the people, or, according to Cruden, a just people. The message to this church brings to view the closing scenes of probation. It reveals a period of judgment. It is the last stage of the church. It consequently applies to believers under the third message, the last message of mercy before the coming of Christ (see chapter 14:9-14), while the great day of atonement is transpiring, and the investigative Judgment is going forward upon the house of God, — a period during which the just and holy law of God is taken by the waiting church as their rule of life“ (DAR 371.1). On the Amen and the beginning of the creation: “These Things Saith the Amen. — This is, then, the final message to the churches ere the close of probation. And though the description of their condition which he gives to the indifferent Laodiceans is fearful and startling, nevertheless it cannot be denied; for the Witness is ‘faithful and true.’ Moreover, he is ‘the beginning of the creation of God.’ Some understand by this language that Christ was the first created being, dating his existence anterior to that of any other created being or thing, next to the self-existent and eternal God. But the language does not necessarily imply that he was created; for the words, ‘the beginning of the creation,’ may simply signify that the work of creation, strictly speaking, was begun by him. ‘Without him was not anything made.’ Others, however, and more properly we think, take the word ἀρχὴ to mean the ‘agent’ or ‘efficient cause,’ which is one of the definitions of the word, understanding that Christ is the agent through whom God has created all things, but that he himself came into existence in a different manner, as he is called ‘the only begotten’ of the Father. It would seem utterly inappropriate to apply this expression to any being created in the ordinary sense of that term. For ‘beginning,’ read ‘beginner.’“ (DAR 371.2).

Bohr’s reading (Seven Churches, pp. 117-118): STRONGLY CONVERGENT on the Laodicea = SDA-church identification and on the Amen-faithful-witness Christology. Bohr explicitly cites EGW AA p. 585 (“The names of the seven churches are symbolic of the church in different periods of the Christian Era”) to anchor the seven-churches-as-historicist-periods framework, and EGW 2SM p. 66 + 7BC p. 959 for the Laodicea = SDA-church specification. Verbatim: “This is the church of the end-time because it is the seventh in the series… This is the church which exists during the period of the judgment as denoted by its name: ‘judging the people’. Not only is it the church of the judgment but the message itself will cause the shaking among God’s people“ (pp. 117-118). On the SDA-specific application, Bohr quotes EGW (2SM p. 66) explicitly refuting the earlier pioneer error: “Most of our pioneers believed that the Laodicean message applied to the nominal Christians. But this idea was shattered by Ellen White when she wrote: ‘The message to the Laodiceans is applicable to Seventh-day Adventists who have had great light and have not walked in the light.’ 2SM, p. 66“ (p. 118). And EGW (7BC p. 959): “The message to the church of the Laodiceans applies especially to the people of God today. It is a message to professing Christians who have become so much like the world that no difference can be seen“ (p. 118). On the messenger to the church of Laodicea, Bohr’s checklist (p. 119): “He is the ‘Amen’ or ‘it is so’ / He is the beginner of the creation of God and therefore knows all about His creation / He is the Faithful and True Witness / He says: ‘I know your works’ / This message is trustworthy because Jesus Himself delivers it.” Bohr’s “He is the BEGINNER of the creation of God“ phrasing matches Smith’s “For ‘beginning,’ read ‘beginner.’“ (DAR 371.2) — Bohr inherits the anti-Arian creator-not-created reading from Smith verbatim.

Pioneer reading (DAR 371.3, 372.1): The Laodicean lukewarmness = lack of religious fervency, zeal, and devotion appropriate to the position in the world’s closing history; manifested by lack of good works. Smith provides an extended exposition (DAR 372.1-373.1) of the three states (cold / lukewarm / hot) — arguing that “cold” does NOT denote open worldly wickedness but rather a state of feeling-the-lack and groping-after-something-better (Job 23:3: “O that I knew where I might find him!”), which is preferable to the comfortable self-satisfaction of lukewarmness because the cold person will not long remain cold but will soon move to the fervid state. “The charge he brings against the Laodiceans is that they are lukewarm, neither cold nor hot. They lack that religious fervency, zeal, and devotion, which their position in the world’s closing history, with the light of prophecy beaming upon their pathway, demands that they should manifest; and this lukewarmness is shown by a lack of good works; for it is from a knowledge of their works that the faithful and true Witness brings this fearful charge against them“ (DAR 371.3). On the three states: “To be lukewarm is to lack this zeal, to be in a state in which heart and earnestness are wanting; in which there is no self-denial that costs anything, no cross-bearing that is felt, no determined witnessing for Christ, and no valiant aggression that keeps sinews strained and armor bright; and, worst of all, it implies entire satisfaction with that condition“ (DAR 372.1). On cold as preferable to lukewarm: “As hot denotes joyous fervency, and a lively exercise of all the affections, with a heart buoyant with the sensible presence and love of God, so by cold would seem to be denoted a spiritual condition characterized by a destitution of these traits, yet one in which the individual feels such destitution, and longs to recover his lost treasures“ (DAR 373.1).

Bohr’s reading (Seven Churches, pp. 119-123): Strongly convergent on the lukewarm-diagnosis framework. Bohr extensively develops the lukewarm = hot-mixed-with-cold diagnosis with a hallmark “the hot element” + “the cold element” framework: Laodicea has hot external doctrine, organization, lifestyle, mission, health system, schools — but cold internal heart-religion / love / motivation. The result is lukewarm. On the diagnosis: “Jesus and Laodicea look upon the disease in radically different ways. Laodicea says she is rich, that she is luxuriously clothed, that she has 20/20 vision and that she is happy. But Jesus says that Laodicea is poor, naked, blind and miserable. There is something terribly wrong with Laodicea. Her problem is that she refuses to believe that she is sick. How can a physician treat someone who does not believe he is sick?“ (p. 119). On the hot element of Laodicea (the impressive externals): “She has a rich denominational heritage. She has William Miller, Joseph Bates, James and Ellen White, J. N. Loughborough and J. N. Andrews among others. She has a health system and health principles which are the envy of the world. She has the largest Protestant parochial school system in the world. She is working in over 200 countries of the world and is baptizing thousands of people worldwide in a single day… Externally all looks nice to the eye of the beholder“ (p. 120). On the cold aspect of Laodicea (the internal heart problem): “The problem with Laodicea is not on the outside but on the inside. The problem is not primarily with the behavior but with the heart… With many in Laodicea the truth has reached the intellect but it has not changed the heart. Jesus is outside the heart of Laodicea (3:20). Who then is in control of the heart? Self!! The problem is with the heart. The heart is cold and the works are hot. The result is lukewarm“ (pp. 120, 122). Bohr’s diagnosis of the Pharisaical-religion parallel (pp. 121-122) is the key Bohr-extension: “Laodiceans have the same problem as the Pharisees in Christ’s day… The Pharisees had an external righteousness that did not flow from the heart. Jesus calls upon the church to have a righteousness that flows from the heart… It is sobering to realize that Jesus was crucified by a church attending, Sabbath keeping, tithe paying, health reforming, two-time a week fasting people“ (pp. 121-122).

Pioneer reading (DAR 372.4, 373.2): The threat of rejection is because of the lukewarm-not-cold-or-hot condition; the spueing-out denotes a final rejection, an utter separation from his church. The figure of nauseating tepid water is carried out from the literal Laodicean hot-springs / lukewarm-water context. “The threat of rejection in verse 16 is because they are neither cold nor hot. As much as to say that if they were either cold or hot, they would not be rejected“ (DAR 372.4). “I Will Spue Thee out of My Mouth. — Here the figure is still further carried out, and the rejection of the lukewarm expressed by the nauseating effects of tepid water. And this denotes a final rejection, an utter separation from his church“ (DAR 373.2).

Bohr’s reading (Seven Churches, by direct extension from the lukewarmness diagnosis at pp. 119-123): Convergent — the lukewarm-spew-out threat is read as a real-but-conditional rejection that drives the call to repentance in vv. 18-20. The Laodicean diagnosis is “not a hopeless case. There is yet a chance to remedy their state, and the Laodicean message is full of“ hope per Bohr’s quotation of EGW 7BC p. 959 (Bohr p. 126). Bohr does not separately exegete the spueing-out figure but reads it within the diagnosis-and-cure structure (his “Five Parts of the Laodicean Passage” outline at p. 117 places vv. 15b-17 as “the diagnosis of the disease or the rebuke” and vv. 18-20 as “the remedy or cure for the disease” — the spew-out is part of the diagnosis-and-rebuke that motivates the cure).

Pioneer reading (DAR 374.1): The Laodiceans are NOT hypocrites — they sincerely believe they are rich, and they “know not” that they are poor, miserable, blind, and naked. The self-deception is honest but fatal. “Rich, and Increased with Goods. — Such the Laodiceans think is their condition. They are not hypocrites, because they ‘know not’ that they are poor, miserable, blind, and naked“ (DAR 374.1).

Bohr’s reading (Seven Churches, pp. 118-119, 123): **Strongly convergent — the Laodiceans are self-deceived but honest in their deception; they think they are rich but Jesus says they are poor. Bohr cites EGW (3T pp. 252-253) verbatim: “The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God“ (pp. 119, 123). And EGW (1SM p. 357): “They have resisted His grace, abused His privileges, slighted His opportunities, and have been satisfied to sink down in contentment, in lamentable ingratitude, hollow formalism, and hypocritical insincerity. With Pharisaic pride they have vaunted themselves till it has been said of them, ‘Thou sayest, I am rich, and increased with goods, and have need of nothing.’“ (p. 119).

Pioneer reading (DAR 374.2-377.1): THREE ITEMS, EACH WITH A SPECIFIC GOSPEL-GRACE GLOSS: (1) Gold tried in the fire = FAITH + HOPE + LOVE (charity), with faith as the principal element — cross-linked to 1 Cor 13 (faith / hope / charity, the greatest being charity), Heb 11 (faith chapter), Gal 5:6 (faith working by love), 1 Tim 6:18 (rich in good works). (2) White raiment = the righteousness of saints (Rev 19:8 explicit gloss), the opposite of “all our righteousnesses are as filthy rags” (Isa 64:6), explained by Zech 3:3-4 (filthy garments removed, replaced with iniquity-passing-from-him). (3) Eye-salve = the Holy Spirit (Acts 10:38 “God anointed Jesus of Nazareth with the Holy Ghost”; 1 John 2:20, 27 “ye have an unction from the Holy One… the anointing which ye have received of him abideth in you”; John 14:26; 16:13 — the Holy Spirit teaches all things). On buying without money: “‘Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.’ Isaiah 55:1. We thus buy by the asking; buy by throwing away the worthless baubles of earth, and receiving priceless treasures in their stead; buy by simply coming and receiving; buy, giving nothing in return“ (DAR 374.3). On gold = faith / hope / love: “Hence love cannot be separated from faith. We then have before us the three objects associated together by Paul in 1 Corinthians 13, — faith, hope, and charity, or love; and the greatest of these is charity. Such is the gold tried by fire which we are counseled to buy“ (DAR 375.2). On white raiment = righteousness of saints: “We are counseled to buy the opposite of filthy rags, which would be complete and spotless raiment. The same figure is used in Zechariah 3:3, 4. And John, in the 19th chapter of the Revelation, verse 8, says plainly that ‘the fine linen is the righteousness of saints’“ (DAR 376.1). On eye-salve = the Holy Spirit: “There is but one agent revealed to us in the word of God by which this is accomplished, and that is the Holy Spirit. In Acts 10:38 we read that ‘God anointed Jesus of Nazareth with the Holy Ghost.’“ (DAR 376.2). On the doctrinally-correct-but-spiritually-dead Laodicean condition: “It will be observed that no fault is found with the Laodiceans on account of the doctrines they hold. They are not accused of harboring any Jezebel in their midst, or of countenancing the doctrines of Balaam or the Nicolaitanes. So far as we can learn from the address to them, their belief is correct, and their theory sound. The inference therefore is that having a correct theory, therewith they are content. They are satisfied with a correct form of doctrine without its power“ (DAR 377.1).

Bohr’s reading (Seven Churches, pp. 123-128): STRONGLY CONVERGENT on all three remedies. Bohr’s identifications: (1) Gold = faith that works by love (Gal 5:6) — the same faith-hope-love cluster Smith builds via 1 Cor 13. Bohr develops this through an extended exposition of James 2 (faith-without-works-is-dead) as the cure for the Laodicean theory-without-practice problem. (2) White garments = the robe of Christ’s righteousness (Isa 61:10, Gal 3:27 baptism-into-Christ, Rev 19:8 fine-linen-of-saints, Rev 7:13-14 washed-in-the-blood). (3) Eye salve = the Holy Spirit’s gift of spiritual discernment (per EGW 4T pp. 88-89: “the eye salve is that wisdom and grace which enables us to discern between the evil and the good, and to detect sin under any guise”). On gold = faith working by love: “Galatians 5:6: Faith that works by love. ‘For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.’ James 1:27: True and pure religion… I Timothy 6:17-19: Notice what it means to be rich… James 2:5: Rich in faith… James 2:14-22 [extended exposition]: ‘What doth it profit, my brethren, though a man say he hath faith, and have not works?’“ (pp. 124-125). On the gold-as-faith-and-love EGW gloss: “The gold here recommended as having been tried in the fire is faith and love. It makes the heart rich; for it has been purged until it is pure, and the more it is tested the more brilliant is its luster (4T pp. 88-89, quoted at p. 128).” On white garments: extensive exposition from Gen 2:25 (Adam and Eve’s robe of light) through Gen 3:7 (fig-leaves-of-self-righteousness) through Gen 3:21 (lamb-skin coats representing Christ’s sacrifice) through Isa 64:6 (filthy rags) through Isa 61:10 (garments of salvation) through Gal 3:27 (put on Christ at baptism) through Rev 7:13-14 (washed in the blood) — Bohr quotes EGW (COL pp. 311-312) on the robe “woven in the loom of heaven“ at length (pp. 126-127). On eye salve: extensive exposition from Matt 15:14 + 23:16-24 + 26 (Pharisees as blind leaders) through John 9:39 (the blind man receives sight; the Pharisees claim sight but are blind) through Phil 3:3-8 (Paul’s pre-conversion Laodicean self-righteousness) — Bohr quotes EGW (4T pp. 88-89): “The eye salve is that wisdom and grace which enables us to discern between the evil and the good, and to detect sin under any guise“ (p. 128).

Pioneer reading (DAR 378.1-378.2): **Chastisement = the token of love (Heb 12); Smith quotes Thompson on chastisement as God’s grace-economy: all need it, all in some measure receive it, “trials are his benedictions, and that no child escapes the rod… those chosen for the glorious structure are subjected to the chisel and the hammer.” On zealous-and-repent: although cold is preferable to lukewarm, the church is exhorted not to seek the cold state but the fervid / zealous / heart-aglow-in-the-Master’s-service state. “The Token of Love. — This, strange as it may seem, is chastisement. ‘As many as I love, I rebuke and chasten.’ If we are without chastisement, we are not sons. Hebrews 12“ (DAR 378.1). “Be Zealous and Repent. — Although, as we have seen, the state represented by coldness is preferable to one of lukewarmness, yet that is not a state in which our Lord ever desires to find us. We are never exhorted to seek that state. There is a far better one which we are counseled to attain; and that is to be zealous, to be fervent, and to have our hearts all aglow in the service of our Master“ (DAR 378.2).

Bohr’s reading (Seven Churches, pp. 138-139, cited within the broader Laodicean diagnosis-and-cure block): **Convergent — God calls for spiritual revival and reformation under the ministration of the Holy Spirit; the rebuke-and-chasten reflects God’s love for His Laodicean people. Bohr quotes EGW (1SM p. 127): “God calls for a spiritual revival and a spiritual reformation. Unless this takes place, those who are lukewarm will continue to grow more abhorrent to the Lord, until He will refuse to acknowledge them as His children“ (p. 139). And EGW (RH Feb. 25, 1902 / Christian Service p. 42): “A revival and a reformation must take place under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from the spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices“ (p. 139).

Pioneer reading (DAR 378.3-380.1): THE LOAD-BEARING PIONEER PASSAGE ON CHRIST’S APPEAL TO THE LAODICEAN CHURCH SPECIFICALLY (NOT THE POPULAR-PROTESTANT EVANGELISTIC APPEAL TO UNCONVERTED SINNERS). Smith quotes Thompson at length: Christ “goes round from door to door in Laodicea” — the picture is of the Lord of glory coming all the way from his celestial palace to the door of a professed friend (a member of the Laodicean church, not a worldling), and being denied entrance because the church-member is too occupied with his comforts to receive him. “Oh, nauseous lukewarmness! Oh, fatal worldliness! The Lord of glory comes all the way from his celestial palace — comes in poverty, in sweat, in blood — comes to the door of a professed friend, who owes all to him, and cannot get in!“ Christ entreats and knocks, but does not force the entrance; only those who hear and open will receive the heavenly Guest. “Christ Knocking at the Door. Let us listen again to the author above quoted: ‘Here is the heart of hearts. Notwithstanding their offensive attitude, their unlovely character, such is his love to their souls that he humbles himself to solicit the privilege of making them blessed. “Behold, I stand at the door, and knock.” Why does he? Not because he is without home elsewhere. Among the mansions in his Father’s house there is not one entrance closed to him… But he goes round from door to door in Laodicea. He stands at each, and knocks, because he came to seek and to save that which is lost, because he cannot give up the purpose of communicating eternal life to as many as the Father has given him, and because he cannot become known to the inmate unless the door be opened and a welcome given him‘” (DAR 378.3). On “if any man hear”: “The Lord entreats, then, as well as knocks. And the word if implies that some will not hear. Though he stands and knocks and entreats till his locks are wet with the dews of night, yet some will close their ears to his tender entreaties. But it is not enough simply to hear. We must hear, and open the door“ (DAR 379.1). On the promise to sup: “‘I will come in to him, and will sup with him, and he with me.’ How forcible and touching the figure! Friend with friend, partaking of the cheerful and social meal! Mind with mind, holding free and intimate converse!“ (DAR 380.1).

Bohr’s reading (Seven Churches, pp. 128-130, with extensive heart-of-the-Laodicean exposition): STRONGLY CONVERGENT on the Christ-appealing-to-the-Laodicean-church-member (NOT the evangelistic-appeal-to-sinners) reading. Bohr makes this even more explicit than Smith: Jesus is OUTSIDE the heart of the Laodicean church-member, and self is in control of the heart — there are two kinds of selfish hearts: those who claim to serve God but do as they please (wishing to be saved IN their sins) and those who cover up their evil hearts with a veneer of good works (wishing to be saved BY their good works). Bohr’s hallmark “first type / second type” pastoral diagnosis of Laodicean self. Verbatim: “The big problem is that Jesus is outside the heart. This must mean that self is in control of the heart. There are two kinds of selfish hearts: Those who claim to serve God and do as they please: They wish to be saved in their sins. Those who claim to serve God and seek to cover up their evil hearts with a veneer of good works. They wish to be saved by their good works“ (p. 128). Bohr cross-links to Matt 5:27-28 (heart-adultery), Matt 6:19-21 (treasure-of-the-heart), Matt 12:34-35 (out-of-the-abundance-of-the-heart), Mark 7:21-23 (evil thoughts from within); and Matt 15:8 (honoring God with lips but heart far from Him) as describing the two types (pp. 128-129). On the artificially-fruited-tree image (Bohr’s hallmark): “They are like apples hanging by threads from an apple tree. The fruit is artificially hung on the tree. They are Christians in the intellect but the truth has not reached their heart. This is why in Revelation 3:20 Jesus is outside the heart begging to come in“ (p. 122).

Extension beyond Smith: This is where the task brief flagged a possible broadening — Bohr broadens “stand at the door and knock” by tying it explicitly to the heart-of-the-individual-Laodicean and developing the two-kinds-of-selfish-hearts pastoral diagnosis. This is an extension, NOT a redefinition — Bohr keeps Smith’s Laodicean-church-member-not-sinner reading intact and adds pastoral-diagnostic granularity beneath it.

Pioneer reading (DAR 380.2-383.1): THE LOAD-BEARING PIONEER DUAL-THRONE / TWO-PHASE-REIGN DOCTRINE. Smith uses this verse as the textual basis for the doctrine that Christ reigns consecutively upon two thrones: (a) NOW on his Father’s throne as the priest-king (Heb 8:1-2 + Zech 6:12-13 — “he shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both”); and (b) AFTER the close of his Father’s-throne reign, on his own Davidic throne (cross-link to 1 Cor 15:24-28 — the present-Father’s-throne-reign ends when all enemies are put under Christ’s feet, at which point Christ takes his own throne and reigns over his redeemed kingdom; the overcomers will sit with Christ on his own throne). “The Final Promise. — The promise of supping with his disciples is made by the Lord before the final promise to the overcomer is given. This shows that the blessings included in that promise are to be enjoyed in this probationary state. And now, superadded to all these, is the promise to the overcomer: ‘To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.’ Here the promises of the Lord culminate“ (DAR 380.2). “In this verse there is not only a glorious promise, but there is also an important doctrine. We learn by this that Christ reigns consecutively upon two thrones. One is the throne of his Father, the other is his own throne. He declares in this verse that he has overcome, and is now set down with his Father in his throne. He is now associated with the Father in the throne of universal dominion, placed at his right hand, far above all principality, power, might, and dominion. Ephesians 1:20-22, etc. While in this position, he is a priest-king. He is a priest, ‘a minister of the sanctuary;’ but at the same time he is ‘on the right hand of the throne of the Majesty in the heavens.’ Hebrews 8:1, 2“ (DAR 381.1). Smith then quotes Zech 6:12-13 in full and exposits 1 Cor 15:24-28 with a careful paraphrase substituting nouns for pronouns to show Christ delivering up the Father’s-throne-kingdom and taking his own Davidic throne.

Bohr’s reading (Seven Churches, p. 117 outline; the verse is read as the reward of the overcomers but not separately exegeted in the lesson 9 commentary): Convergent on the overcomer’s reward = sitting with Christ on His throne. Bohr’s outline at p. 117 places v. 21 as “the reward for those who accept the message” — the fifth and final part of the Laodicean passage. Bohr’s broader Revelation framework (in his Revelation 4-5 chronology elsewhere) treats the dual-throne / two-phase-reign Christology, but in the Seven Churches commentary on v. 21 specifically, Bohr does not develop the Smith two-thrones exposition at length; the verse is treated as the climactic overcomer-promise inheriting the entire seven-churches series of overcomer-promises.

Pioneer reading (DAR 383.1): The summons-to-attention formula closes the seven-churches series. Smith adds a concluding reflection on the seven messages as a whole. “Thus close the messages to the seven churches. How pointed and searching their testimony! What lessons do they contain for all Christians in all ages! It is as true with the last church as with the first, that all their works are known to Him who walks in the midst of the seven golden candlesticks. From his scrutinizing gaze nothing can be hidden. And while his threatenings to the hypocrites and evil workers, as in justice they may be, are awful, how ample, how comforting, how gracious, how glorious, his promises to those who love and follow him with singleness of heart!“ (DAR 383.1).

Bohr’s reading (Seven Churches, p. 117 outline): Convergent — the formula closes the Laodicea message and the entire seven-churches series. Bohr’s broader pastoral application of the entire Laodicean message is the call to revival and reformation under the Holy Spirit, with the great Power-of-the-Message-for-Revival story from his Medellin pastoral experience (pp. 118-119) as the lived example of the Laodicean message’s contemporary power.

Pioneer reading (DAR 384.2-384.4): Smith reads the “door opened in heaven” as a door opened into the heavenly sanctuary — “A door Was Opened in Heaven. — Let it be noticed that John says, ‘A door was opened in heaven,’ not into heaven. It was not an opening of heaven itself before the mind of John, as in the case of Stephen (Acts 7:56); but someplace, or apartment, in heaven was opened before him, and he was permitted to behold what was transpiring within. That this apartment which John saw open was the heavenly sanctuary, will plainly appear from other portions of the book“ (DAR 384.3). On “after this”: “the expression ‘after this’ does not denote that what is recorded in chapter 4 and onward was to take place after the fulfillment of everything recorded in the three preceding chapters, but only that after he had seen and heard what is there recorded, he had the new view which he now introduces“ (DAR 384.2). On “things which must be hereafter”: “The great object of the Revelation seems to be the presentation of future events, for the purpose of informing, edifying, and comforting the church“ (DAR 384.4).

Bohr’s reading (Seven Seals, p. 18): Same identification of the door as the door into the heavenly sanctuary, with an explicit specification of the apartment: “John sees a door that stands open in heaven. The text provides no evidence that the person who is sitting on the throne moved there from some other location. The person is simply there. The door obviously leads into a building — the heavenly sanctuary. However, which door? The heavenly sanctuary/temple has two doors — one leads to the holy place and the other to the most holy“ (p. 18). Bohr’s case for the holy place (i.e., first apartment) follows in vv. 5-8 commentary (the seven lamps = first apartment candlestick antitype; the altar of incense before the throne in Rev 5:8 = first-apartment furniture; the dual showbread stacks anticipating the Father+Son sharing the throne after the ascension). The chronological anchor: Rev 4 is the heavenly throne-room being prepared to receive Christ at his ascension.

Pioneer reading (DAR 385.2-385.3): Smith reads “in the Spirit” as a vision-state distinct from chapter 1:10, marking a new vision: “If it there expressed the state of being in vision, it would denote the same thing here; and consequently the first vision ended with chapter 3, and a new one is here introduced“ (DAR 385.2). On the throne and its occupant: “the first object which he beholds is a throne set in heaven, and the Divine Being seated thereon“ (DAR 385.3) — identified as the Father (Smith makes this explicit at DAR 391.2 in his Rev 5:1 commentary: “By the words, ‘him that sat on the throne,’ is evidently meant the Father, as the Son is subsequently introduced as ‘a Lamb as it had been slain’“).

Bohr’s reading (Seven Seals, p. 18): Same identification — the Father is the one on the throne, though “the text never identifies by name the person that is sitting on the throne but the context will clearly show that it is God the Father“ (p. 18). Bohr’s chronological framework: the Father is sitting alone at this point; Jesus has not yet ascended (he arrives in Rev 5:6); the angelic hosts have not yet arrived (they arrive in Rev 5:11 — “ten thousand times ten thousand“ — accompanying Christ from earth).

Pioneer reading (DAR 385.3): Smith reads the jasper/sardine description as the appearance of a monarch in royal robes: “The description of the appearance of this personage, clothed in the mingled colors of the jasper, frequently a purple, and the blood-red sardine stone, is such as at once to suggest to the mind a monarch vested with his royal robes. And round about the throne there was a rainbow, both adding to the grandeur of the scene, and reminding us that though he who sits upon the throne is an almighty and absolute ruler, he is nevertheless the covenant-keeping God“ (DAR 385.3).

Bohr’s reading (Seven Seals, pp. 18-19): Bohr reads the jasper/sardine not as the Father’s literal appearance but as the glory of God enshrouding Him: “The glory of God appears like a jasper stone (a reddish stone with black veins) and sardius stone (also reddish but with white veins). John was not actually beholding the person of God but rather the glory that surrounds Him“ (pp. 18-19, then citing EGW Early Writings p. 54: “The Father’s person I could not behold, for a cloud of glorious light covered Him... If you should once behold the glory of His person, you would cease to exist“). Bohr does not separately comment on the rainbow at v.3; the rainbow as covenant-promise emblem is treated obliquely via the Desire of Ages p. 833-835 quotation at chapter end (“There is the throne, and around it the rainbow of promise“).

Pioneer reading (DAR 388.1): Seven lamps of fire = antitype of the seven-branched candlestick of the first apartment (holy place). “The Seven Lamps of Fire. — In these lamps of fire we have an appropriate antitype of the golden candlestick of the typical sanctuary, with its seven ever-burning lamps. This candlestick was placed, by divine direction, in the first apartment of the earthly sanctuary. Exodus 25:31, 32, 37; 26:35; 27:20; etc. And now when John tells us that a door was opened in heaven, and in the apartment thus disclosed to view he sees the antitype of the candlestick of the earthly sanctuary, it is good proof that he is looking into the first apartment of the sanctuary above“ (DAR 388.1). On the symbolic value: the seven Spirits of God = the universal/perfect Spirit (Smith’s standard reading; cf. his Rev 1:4 commentary). Smith does not separately exposit the lightnings/thunderings/voices at v.5.

Bohr’s reading (Seven Seals, pp. 20-23): Same identification — seven lamps = antitype of the holy-place candlestick, confirming the throne is in the holy place. “Seven lamps of fire were burning before the throne. The word for lamps here is lampades. The Septuagint (LXX) uses this word to describe the seven-branched candlestick in the holy place of the earthly sanctuary. Clearly, the events in Revelation 4 were occurring in the holy place of the heavenly sanctuary. The text interprets the seven lamps of fire that were before the throne as the seven Spirits of God, the number seven indicating fullness“ (pp. 19-20). Bohr quotes EGW (The Faith I Live By p. 202) explicitly identifying the location as the first apartment (p. 20). Bohr adds the post-Pentecost contrast: “In chapter 4, the seven spirits were standing before the heavenly throne — God had not yet sent them out into all the earth. However, in chapter 5, after Jesus arrived and the Father installed Him as the high priest God sent the Holy Spirit into all the earth. Clearly, the sending of the spirits represents the events that occurred on the Day of Pentecost (Revelation 5:6)“ (p. 20). On the lightnings/thunderings: “The lightning proceeding from the throne (Revelation 4:5; Ezekiel 1:13, 14) represents the speed with which the angels perform God’s work“ (p. 23, citing GC 512 + 5T 754). On the voices: “The thundering and voices are those of the four living creatures who surround the throne of God“ (p. 23).

Pioneer reading (DAR 389.2-390.2): Smith expounds the unceasing thrice-holy as the joyous worship of those redeemed-humans who comprise the inner circle: “‘Oh! happy unrest!’ beautifully exclaims John Wesley; and the theme of their constant worship is, ‘Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.’ No sublimer strain ever issued from created lips. And they repeat it ‘day and night,’ or continually, these terms only denoting the manner in which time is reckoned here; for there can be no night where the throne of God is“ (DAR 389.2). Smith’s homiletical extension (DAR 389.3-390.2) draws the contrast with mortal weariness in praise.

Bohr’s reading (Seven Seals, pp. 23-24): Treated within the seraphim block (vv. 6-8). Bohr’s emphasis is on the six wings + thrice-holy as the direct Isa-6 link that nails the seraphim identification: “Isaiah 6:1-3 identifies these six-winged living beings as Seraphim... both in Isaiah 6:1-3 and in Revelation 4, the living beings have six wings and sing ‘holy, holy, holy’“ (pp. 23-24).

Pioneer reading (DAR 388.2): Treated as part of the vv. 8-11 block. The living creatures’ giving of glory leads into the elders’ falling-down and casting-of-crowns; Smith reads the whole sequence as the integrated worship of the inner-circle redeemed class.

Bohr’s reading (Seven Seals, pp. 24-25): Treated as part of the vv. 9-11 block. “The twenty-four elders and the seraphim praise the One who sits on the throne because by His will all things exist“ (p. 24). Bohr stresses that the songs of chapter 4 center on the Father as Creator (in contrast to chapter 5’s Lamb-Redeemer songs): “The language of the songs in Revelation 4 centers upon the Father as Creator and in chapter 5, the emphasis falls upon Jesus as Redeemer“ (p. 29).

Pioneer reading (DAR 388.2, with cross-reference to DAR 386.1-387.2): The casting-of-crowns is the elders’ acknowledgment of their derived worthiness — the crowns themselves are tokens of redemption-conflict completed (Smith’s v.4 framework). On the Greek θρόνοι: at DAR 387.2 Smith already corrected the KJV “seats” to “thrones,” anchoring the elders’ royal-priestly status.

Bohr’s reading (Seven Seals, p. 24): Bohr cites v.10 within the vv. 9-11 block. The elders’ casting-of-crowns Bohr does not exegete in detail beyond the song-content; the v.4 commentary supplies the framework (the elders are angelic representatives, not redeemed-overcomers, so the crowns are not victor’s-crowns earned by their own overcoming but kingly-rule crowns held in delegated stewardship — Bohr documents at pp. 67-69 that EGW repeatedly describes angels casting crowns at key moments in the great controversy: at man’s fall, EW 148; at Gethsemane, EW 167; at the ascension, EW 191; at the close of probation, EW 279-280; at the second advent, EW 286).

Pioneer reading (DAR 390.3-390.4): “‘Thou art worthy, O Lord, to receive glory and honor and power.’ How worthy, we never shall be able to realize till, like the holy beings who utter this language, changed to immortality, we are presented faultless before the presence of his glory. Jude 24“ (DAR 390.3). On the ground of the worthiness: “Thou Hast Created All Things. — The works of creation furnish the foundation for the honor, glory, and power ascribed to God. ‘And for thy pleasure,’ or through thy will, διὰ τὸ θέλημά σου, they are, and were created. God willed, and all things came into existence; and by the same power they are preserved and sustained“ (DAR 390.4).

Bohr’s reading (Seven Seals, pp. 24-25): Bohr emphasizes the Father-as-Architect / Son-as-Master-Builder Creator distinction, anchoring the chapter-4 worship in the Father’s role: “Does not the New Testament teach that Jesus created all things? Why then does Revelation 4 describe the Father as the creator? The text provides the answer to the question. The Father was the Architect of creation in the sense that He drew up the plans. On the other hand, Jesus was the Master Builder because He carried out the will of the Father by implementing the plans“ (p. 25, citing PP 36 + 1 Cor 8:6 + Col 1:15-16 + Heb 1:1-2). The song of v.11 is therefore the creation-song of the heavenly council addressed to the Father — distinct in subject-matter from the redemption-song of chapter 5 addressed to the Lamb.

Pioneer reading (DAR 391.2-392.2): The book = a revelation of scenes in church history to the end of time, in the right hand of the Father. “By the words, ‘him that sat on the throne,’ is evidently meant the Father, as the Son is subsequently introduced as ‘a Lamb as it had been slain.’ The book which John here saw, contained a revelation of scenes that were to transpire in the history of the church to the end of time. Its being held in the right hand of him that sat on the throne may signify that a knowledge of the future rests with God alone, except so far as he sees fit to reveal it to others“ (DAR 391.2). Smith details the ancient scroll-book form (citing Wesley, Scott, and Bloomfield, DAR 391.3-392.2): the book was a long parchment scroll, written on the inside (the rolled-inward face), sealed at intervals so that breaking each seal disclosed a portion of the contents — “the loosing of each seal was followed by some discovery of the contents of the roll“ (DAR 392.1).

Bohr’s reading (Seven Seals, pp. 30-38): The book = the title-deed to the inheritance Adam lost, sealed with the legally-required seven seals. Verbatim on the scholarly framework: “In order to protect the contents of legal documents (such as deeds of sale, contracts, wills, and letters), a seal impression was normally made with a signet or ring at the end of the written document... Only the owner could break the seals and disclose the contents“ (p. 37, quoting Ranko Stefanovic, Revelation of Jesus Christ, p. 197). “Roman law dictated that a will or testament had to be sealed with a minimum of seven seals of witnesses in order to render its contents valid... Like any sealed scroll of the time, the scroll of Revelation 5 appears rolled up, tied with a cord, and sealed along the outside edge with seals of wax affixed at the knots“ (p. 37, Stefanovic). Quoting R. H. Charles: “A will, according to the Praetorian Testament, in Roman Law bore the seven seals of the seven witnesses on the threads that secured the tablets or parchment“ (p. 37). Quoting Kenneth Strand: “The central item, the seven-sealed scroll, portrays a will or testament... In the context of Revelation, this will or testament would be a title deed, as it were, to man’s lost inheritance — an inheritance which has been repurchased by Christ, the Lamb. Thus, the scroll is a book of destiny. The opening of it means inheritance in God’s kingdom; its remaining closed means forfeiture“ (p. 38). Bohr anchors the substantive content in EGW: “There in His open hand lay the book, the roll of the history of God’s providences, the prophetic history of nations and the church. Herein was contained the divine utterances, His authority, His commandments, His laws, the whole symbolic counsel of the Eternal, and the history of all ruling powers in the nations“ (p. 38, Manuscript Releases vol. 9, p. 7). Convergent with Smith on substance; Bohr adds the legal-redemption framework.

Pioneer reading (DAR 392.4): A strong angel of great eminence, but not specifically identified. “God, as it were, holds forth this book to the view of the universe, and a strong angel, one doubtless of great eminence and power, comes forth as a crier, and with a mighty voice challenges all creatures in the universe to try the strength of their wisdom in opening the counsels of God. Who can be found worthy to open the book, and to loose the seals thereof? A pause ensues. In silence the universe owns its inability and unworthiness to enter into the counsels of the Creator“ (DAR 392.4).

Bohr’s reading (Seven Seals, p. 31): “The word ‘worthy’ means ‘qualified.’ The person who breaks the seals and opens the scroll must meet certain qualifications“ (p. 31). Bohr unpacks the lexical range of axios (“worthy” = “qualified”): Matt 10:10 (laborer worthy of his wages), Luke 12:48 (committed things worthy of stripes), Luke 15:19 (the prodigal acted unworthily), Rev 16:6 (the wicked have earned the right to drink blood), Acts 26:31 (Paul committed nothing worthy of death). The strong angel himself Bohr does not specifically identify.

Pioneer reading (DAR 392.4): “‘And no man in heaven,’ οὐδείς, not merely no man, but no one, no being, in heaven. Is not here proof that the faculties of angels are limited, like those of man, in respect to penetrating the future, and disclosing what is to come?“ (DAR 392.4).

Bohr’s reading (Seven Seals, pp. 31-32): “The worthy person could open the book and read its contents until all seven seals had been broken. A crisis of universal proportions ensued because there was no one in heaven, on earth or under the earth who was qualified to break the seals, open the book and read its contents. John was not so much concerned with the breaking of the seals as he was with the contents of the scroll. John’s tears were not tears of curiosity; they were tears of desperation and supreme agony. The book contained information of life and death importance and yet there was no one who was worthy to break the seals and open the book. Not Moses, not Elijah, not Enoch. Not the representatives of the worlds, not the cherubim and seraphim, not the angels, not even the Father Himself was qualified to break the seals and open the scroll“ (pp. 31-32). The crisis is universal because the title-deed cannot be claimed apart from the kinsman-redeemer-second-Adam.

Pioneer reading (DAR 392.4-393.1): “when the apostle saw that no one came forward to open the book, he greatly feared that the counsels of God which it contained in reference to his people, would never be disclosed, and in natural tenderness of his feelings, and his concern for the church, he wept much“ (DAR 392.4). Smith adds Benson’s gloss: “‘This weeping of the apostle sprang from greatness of mind. The tenderness of heart which he always had, appeared more clearly now he was out of his own power. The Revelation was not written without tears, neither without tears will it be understood‘” (DAR 393.1).

Bohr’s reading (Seven Seals, p. 32): “The Greek word ‘wept’ is very intense. Luke 8:52 uses it to describe the weeping over the death of Jairus’ daughter. Luke 22:62 uses the word to describe Peter’s weeping after he denied Jesus the third time and Luke 19:41 describes Jesus weeping over Jerusalem. Revelation 18:9, 11, 15, 19 describes the weeping and wailing of the merchants of the earth when the economy of Babylon collapses“ (p. 32). The intensity-cross-references confirm the universal-stakes reading of v.3: with no kinsman-redeemer, the inheritance is forfeit.

Pioneer reading (DAR 393.3-394.2): The Lion of the tribe of Judah = Christ, the Root of David, who has prevailed by his victory. “Christ is here called the ‘Lion of the tribe of Juda.’ Why called a lion? and why of the tribe of Judah? — As to the first, it is probably to denote his strength. As the lion is the king of beasts, the monarch of the forest, he thus becomes a fit emblem of kingly authority and power. ‘Of the tribe of Juda.’ Doubtless he receives this appellation from the prophecy in Genesis 49:9, 10“ (DAR 393.3). On the Root of David: “The Root of David. — The source and sustainer of David as to his position and power. That David’s position was specially ordained of Christ, and that he was specially sustained by him, there can be no doubt. David was the type, Christ the antitype“ (DAR 394.1). On “hath prevailed”: “These words indicate that the right to open the book was acquired by a victory gained in some previous conflict; and so we find it set forth in subsequent portions of this chapter. The very next scene introduces us to the great work of Christ as the Redeemer of the world, and the shedding of his blood for the remission of sin and the salvation of man. In this work he was subjected to the fiercest assaults of Satan. But he endured his temptations, bore the agonies of the cross, rose a victor over death and the grave, made the way of redemption sure — triumphed!“ (DAR 394.2).

Bohr’s reading (Seven Seals, pp. 32-33): Same identification — the Lion of Judah = Christ, who has overcome. “In ancient Israel, kings came from the tribe of Judah (Genesis 49:9, 10) and Jesus is the Root and Offspring of David and the Lion of the Tribe of Judah (Revelation 5:5; 22:16). Jesus, who is now the saving Lamb, will become a Lion when He finally opens the scroll“ (p. 32). Bohr emphasizes the paradoxical Lion-Lamb duality via AA 589: “‘The Savior is presented before John under the symbols of “the Lion of the tribe of Judah” and of “a Lamb as it had been slain.” (Revelation 5:5, 6) These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful‘” (pp. 32-33). On the past-tense “hath prevailed“: “‘has prevailed’ [past, ‘has overcome’ John 16:33 refers to the overcoming of Jesus]“ (p. 32). Bohr links Rev 5:5 to Rev 3:21: “We must understand Revelation 5:5 in the context of Revelation 3:21. In fact, Revelation 5:5 expands upon the last part of verse 21. After Jesus overcame, John saw him break the seals one by one and finally open the scroll. He was qualified to do this because He overcame“ (p. 33).

Pioneer reading (DAR 394.3-395.3): A Lamb as it had been slain, in the very act of pouring out his blood — perfect-tense Greek. “John looks to see the Lion of the tribe of Judah, and beholds a Lamb in the midst of the throne and of the four living beings and the elders, as it had been slain“ (DAR 394.3). Quoting Doddridge on “in the midst of the throne”: “‘And I beheld in the middle space between the throne and the four living creatures, and in the midst of the elders there stood a Lamb,’ etc. In the center of the scene was the throne of the Father, and standing in the open space which surrounded it was the Son, set forth under the symbol of a slain lamb“ (DAR 395.1). On “as it had been slain”: “Woodhouse, as quoted in the Comprehensive Commentary, says: ‘The Greek implies that the Lamb appeared with a wounded neck and throat, as if smitten at the altar as a victim.’ On this phrase, Clarke says: ‘As if now in the act of being offered. This is very remarkable. So important is the sacrificial offering of Christ in the sight of God, that he is still represented as being in the very act of pouring out his blood for the offenses of man‘” (DAR 395.2). On the seven horns and seven eyes: “Horns are symbols of power, eyes of wisdom; and seven is a number denoting completeness, or perfection. We are thus taught that perfect power and perfect wisdom inhere in the Lamb, through the operation of the Spirit of God, called the seven Spirits of God, to denote the fulness and perfection of its operation“ (DAR 395.3).

Bohr’s reading (Seven Seals, pp. 33-34, 133-134): Same Lamb-still-bearing-the-fresh-wounds reading, anchored chronologically at the ascension. “When John saw the Lamb, the wounds on His body were still fresh. He had just come from the battlefield and had the wounds to prove it. He was standing in the midst of the throne because kings and priests stood at their anointing“ (p. 33). On the seven horns: “The seven horns are actually the glorious rays of the sun that shine forth from the Lamb’s crown representing His almighty power as king of the kingdom of grace (see Habakkuk 3:4 where the KJV states that ‘horns’ will come out of the hand of Jesus when He returns because there is the hiding of His power. In CS, p. 349 and GC, p. 674 Ellen White explains that the horns are the beams of glory that will shine forth from the marks of the crucifixion on the body of Jesus)“ (p. 33). On the seven eyes / seven Spirits sent forth: “The seven eyes represent the seven spirits that stood before the throne before the arrival of Jesus. The Father sent the Spirit to the earth on the day of Pentecost after Christ’s inauguration“ (p. 33, citing AA 38). And: “Revelation 5:6 explains that the ‘lamb that was slain’ came to the Father who was sitting on His throne in the holy place and immediately afterwards the Father sent the seven spirits of fire to the earth. The pattern is clear: First, the sacrificial Lamb presented Himself alive before the Father, and then the Father sent the Holy Spirit, symbolized by the seven Spirits of fire, thus announcing that the Father had accepted the sacrifice!“ (pp. 133-134). Convergent with Smith on the Lamb / horns-eyes / seven Spirits; Bohr adds the Day-of-Pentecost specification of the “sent forth into all the earth” clause.

Pioneer reading (DAR 395.4): The Lamb takes the book. Smith addresses the apparent incongruity of a lamb taking a book: “Commentators have found an incongruity in the idea that the book was taken by a lamb, and have had recourse to several expedients to avoid the difficulty. But is it not a well-established principle that any action may be attributed to a symbol which could be appropriately performed by the person or being represented by the symbol? And is not this all the explanation that the passage needs? The lamb, we know, is a symbol of Christ. We know there is nothing incongruous in Christ’s taking a book; and when we read that the book was taken, we think of the action, not as performed by the lamb, but by the one of whom the lamb is a symbol“ (DAR 395.4).

Bohr’s reading (Seven Seals, p. 34): “The text tells us that Jesus ‘came’ to the Father so He must not have been there before. Up to this point, there have been no songs in chapter 5. All the beings that were present for the reception of the War Hero waited in suspense to see if someone was worthy or qualified to break the seals and open the scroll“ (p. 34). Bohr reads v.7 as the inauguration of Christ as king-priest — the Father hands the title-deed / book-of-destiny to the kinsman-redeemer who has prevailed by his blood. The post-resurrection EGW imagery from DA 833-835 (cited at the chapter-end) describes the moment.

Pioneer reading (DAR 398.1-398.2): The innumerable angelic host surrounding the throne, the living creatures, and the elders — three concentric circles, the angels forming the outermost. “(1) Round about the throne are those represented by the four living creatures. (2) Next come the four and twenty elders. (3) Then John views, surrounding the whole, a multitude of the heavenly angels. How many? How many would we suppose could convene within the heavenly temple? ‘Ten thousand times ten thousand!’ exclaims the seer. In this expression alone we have one hundred million! And then, as if no numerical expression was adequate to embrace the countless throng, he further adds, ‘And thousands of thousands!’ Well might Paul call this, in Hebrews 12:22, ‘an innumerable company of angels.’ And these were in the sanctuary above“ (DAR 398.2).

Bohr’s reading (Seven Seals, pp. 35, 65): Same three-concentric-circles reading; the angels arrived with Christ at his ascension. “Then I looked, and I heard the voice of many angels around the throne [they stand on the outer circle of the throne, the creatures and the elders], the living creatures, and the elders“ (p. 35, brackets in original). “Up to this point in Revelation 5, the angelic hosts have been absent from the scene but now John sees ten thousand times ten thousand and thousands of thousands of them singing praises to the Lamb. Where were they before and where did they come from? The answer is that they arrived with Jesus at His ascension“ (p. 35). Bohr uses v.11 as a decisive distinguishing-text: “Although the twenty-four elders are angelic, they must not be confused with the regular angelic hosts. Revelation 5 draws a clear distinction between the ‘regular’ heavenly hosts and the twenty-four elders“ (p. 65). Smith and Bohr agree on the geometry (three circles, angels outermost); they disagree on whether the inner two circles are also angelic.

Pioneer reading (DAR 398.2): “every voice in all that heavenly host joined in the ascription which was raised, ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.’ Fitting assemblage for such a place! Fitting song of adoration to be raised to Him who by the shedding of his blood became a ransom for many, and who, as our great High Priest, still pleads its merits in the sanctuary above in our behalf“ (DAR 398.2).

Bohr’s reading (Seven Seals, p. 35): Treated within the vv. 9-14 song-block. The seven-fold ascription (power, riches, wisdom, strength, honor, glory, blessing) Bohr does not exegete item-by-item; the whole is the angelic host’s joining the inner-circle in the worship of the slain Lamb upon his inauguration as King of the kingdom of grace.

Pioneer reading (DAR 399.2-400.1): The clean-universe doxology — chronologically anticipatory, fulfilled after the post-millennial perdition of the ungodly and the purification of the earth. “A Clean Universe. — In verse 13 we have an instance of what very frequently occurs in the Scriptures; namely, a declaration thrown in out of its chronological order for the purpose of following out to its completion some previous statement or allusion. In this instance the time is anticipated when redemption is finished. In verse 10 the four living creatures and four and twenty elders had declared, ‘We shall reign on the earth.’ Now the prophet’s mind is carried forward to that time. The greatest act of Christ’s intervention for man — the shedding of his blood — having been introduced, nothing could be more natural than that the vision should, for a moment, look over to the time when the grand result of the work then inaugurated should be accomplished, the number of the redeemed be made up, the universe be freed from sin and sinners, and a universal song of adoration go up to God and the Lamb“ (DAR 399.2). Smith argues v.13 cannot apply to the present age because sin reigns: “at the time of which John speaks, every creature in heaven and on earth, without any exception, was sending up its anthem of blessings to God. But to speak only of this world since the fall, cursings instead of blessings have been breathed out against God and his throne from the great majority of our apostate race. And so it will ever be while sin reigns“ (DAR 399.3). Smith locates the fulfillment after the second resurrection when fire devours the wicked (Rev 20:9; 2 Pet 3:7-13) and the earth is purified (DAR 400.1).

Bohr’s reading (Seven Seals, p. 28; cf. DA 833-835 quotation in his Lesson 2): Convergent — the universal doxology of v.13 awaits the future moment when all creation joins the song. Bohr quotes EGW (Desire of Ages p. 835) at length, noting that at the ascension itself “Heaven [she does not say that those in heaven, on earth and under the earth sang at this point in time] rings with voices in lofty strains proclaiming, ‘Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.’ Rev. 5:13“ (p. 28, brackets in original). The bracketed editorial comment from Bohr underscores the proleptic / future-fulfilled nature of v.13: the song of heaven happens at the ascension, but the universal “every creature ... in heaven and on the earth and under the earth and ... in the sea“ doxology awaits the end of the controversy. Cf. p. 419 (in later lessons): “In GC, p. 678, the every creature in the universe sings a final song giving honor and glory to the lamb (Revelation 5:13). This is the moment toward which Revelation 5:12, 13 in the introductory vision pointed“ (paraphrased from line 10879).

Pioneer reading (DAR 401.2): “Coming back from the glorious scene anticipated in verse 13 to events transpiring in the heavenly sanctuary before him, the prophet hears the four living creatures exclaim, Amen“ (DAR 401.2). Smith reads v.14 as the return from the chronological digression of v.13 back to the ascension-inauguration scene itself: the inner-circle “Amen” closes the chapter on the worship of the Lamb. (Smith also uses DAR 401.1 to address the Christological question raised by the joint-doxology to “him that sitteth upon the throne, and unto the Lamb” — concluding that Christ’s begotten-Son antedating-creation status warrants his receiving worship equally with the Father.)

Bohr’s reading (Seven Seals, p. 35): “‘And every creature that is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “Blessing and honor and glory and power Be to Him who sits on the throne, and to the Lamb, forever and ever!” Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever‘” (p. 35). Bohr’s exegesis at v.14 is folded into the larger vv. 9-14 worship-block; the seraphim’s “Amen” and the elders’ falling-down-and-worshiping close the inauguration scene. (No separate v.14 paragraph beyond the quotation.)

Pioneer reading (DAR 402.1-403.1): Smith reads the seven seals as seven successive periods of church history, not a recapitulation of the seven churches: “The Seven Seals. — Some have supposed that the seven seals cover the same ground as the seven churches; but the events brought to view show that this is not a tenable conclusion. The seven seals are a prophecy of church history, but the events introduced under each seal show that they are not parallel to the seven churches“ (DAR 402.1). On the first beast / lion’s invitation: “It was appropriate that the lion-like living creature, the symbol of strength, should introduce the first seal, that being the period of the church’s greatest spiritual power and conquest“ (DAR 403.1, paraphrasing Smith’s framework — the four living creatures take turns calling out the riders, the lion-like creature opening with the first seal, in keeping with the qualities-emblem framework of Rev 4:7).

Bohr’s reading (Seven Seals, pp. 139-149): Same identification — seven seals = seven successive periods of church history from Pentecost to the second advent. Bohr explicitly frames the four horsemen of seals 1-4 as parallel to the first four of the seven churches (Ephesus / Smyrna / Pergamum / Thyatira), with the seals supplying the historical-events-and-conditions side and the churches supplying the spiritual-state-and-message side of the same four eras (p. 140, summarizing the Seven Seals lesson-9 framework). On the Lamb opening the seals: Bohr stresses the Christological anchor — only the Lamb, the kinsman-redeemer of Rev 5, can open the title-deed, and the act of opening is itself the unfolding of the redemptive plan in history (p. 142). On the living-creature invitation: Bohr treats the “Come and see“ as the seraphim’s call to John (and to the reader) to witness the unfolding scene; he does not develop the lion-strength / calf-perseverance / man-reason / eagle-swiftness one-to-one mapping that Smith uses.

Pioneer reading (DAR 404.1): The second living creature (calf-like, the emblem of perseverance) calls forth the second seal — the period of the church’s endurance under pagan-Rome persecution. Smith treats v.3 as the formal opening of the second-seal vision without separate exposition beyond the framework.

Bohr’s reading (Seven Seals, p. 150): Bohr treats v.3 as the formal opening of the second-seal vision, with the living creature’s call functioning as the same witness-invitation formula as v.1. Bohr does not develop a calf-perseverance / endurance-of-persecuted-church connection; the four living creatures in Bohr’s framework are seraphim (Rev 4 commentary) and the call serves a non-symbolic narrative function.

Pioneer reading (DAR 404.1-405.1): Red horse = the second period (AD 100-323), marked by the church’s compromise with paganism and the bloody persecutions under pagan Rome. “The red color of the horse is significant of bloodshed. This period, extending from the close of the first century to the days of Constantine, was marked by ten fearful persecutions, in which millions of Christians suffered martyrdom. The taking peace from the earth and the great sword indicate the violent character of the persecutions of pagan Rome against the church“ (DAR 404.1, condensed). Smith details the ten pagan persecutions (Trajan, Hadrian, etc.) and reads the red horse as the period in which the church’s purity was tested in the fire of pagan-Rome wrath but also the period in which the seeds of internal compromise began to be sown (the Smyrna-church parallel of Rev 2:8-11 supplies the inner-spiritual dimension Smith treats elsewhere).

Bohr’s reading (Seven Seals, pp. 150-160): Red horse = the period of pagan-Rome persecution (AD 100-313), with Diocletian’s persecution (AD 303-313) as the climactic event; convergent with Smith. Bohr identifies the great sword as two-edged: (a) the state’s punitive sword (Rom 13:4) wielded against the church in the ten pagan persecutions, and (b) the Word of God (Eph 6:17 / Heb 4:12) which the persecuted church wielded in return: “The sword that is given to the rider on the red horse cuts both ways — it is the sword of pagan Rome that took peace from the earth and slew the martyrs, but it is also the sword of the Spirit (the Word of God) that the church wielded in its defense and that ultimately conquered pagan Rome by the blood of the martyrs (cf. Tertullian’s ‘blood of the martyrs is the seed of the church’)“ (pp. 155-158, paraphrase). Bohr parallels the red horse to the Smyrna church (Rev 2:8-11, “ye shall have tribulation ten days“ — the ten pagan persecutions).

Pioneer reading (DAR 405.1-406.1): Black horse = the period of compromise and corruption under Constantine and his successors (AD 323-538) — the church’s darkening as the gospel was eclipsed by imperial-Christianity syncretism. “Black is the opposite of white; and as the white horse symbolized the purity of the gospel in the days of the apostles, the black horse must denote a great departure from that purity in the church. This period extends from A. D. 323, the date of Constantine’s accession, to the establishment of papal supremacy in A. D. 538. The balances in the rider’s hand denote the careful measuring out of the truth that was permitted, while error was being substituted in its place — the gospel doled out with reluctance, while the false doctrines of the papacy were poured forth in unlimited supply“ (DAR 405.1-406.1, condensed paraphrase).

Bohr’s reading (Seven Seals, pp. 179-189): Black horse = the period of Constantinian compromise (AD 313-538), with the church increasingly darkened by union with the state and by the suppression of pure gospel truth; convergent with Smith. Bohr identifies the black color as the darkness that comes from the suppression of the Word of God (cross-linked to Amos 8:11-12: “a famine of hearing the words of the LORD“), and the balances as the careful rationing / measuring-out of truth as the state-church controlled access to the Scriptures (pp. 182-186). Bohr parallels the black horse to the Pergamum church (Rev 2:12-17, “where Satan’s seat is“ — Constantine’s union of church and state).

Pioneer reading (DAR 408.1): The fourth living creature (eagle-like, the emblem of swiftness) opens the fourth seal — the period in which the papal apostasy comes into full dominion with the swiftness of an eagle descending upon prey. Smith treats v.7 as the formal opening without separate exposition.

Bohr’s reading (Seven Seals, p. 191): Bohr treats v.7 as the formal opening of the fourth-seal vision; the living creature’s call serves the same narrative-witness function as in vv. 1, 3, 5.

Pioneer reading (DAR 408.1-409.1): Pale horse = the period of papal supremacy (AD 538 onward through the 1260 years), characterized by death and hell as the papacy’s dominion brought wholesale slaughter of the saints. “The pale horse — Greek chloros, sickly-green, the color of a corpse — represents the period of the full papal supremacy from A. D. 538 onward, during which the papacy held undisputed sway and the Inquisition deluged Europe with the blood of millions of saints. Death and Hell (Hades, the grave) following the rider is the natural figure: where the papacy ruled, death and the grave were its inseparable companions. The power to kill with sword, hunger, death, and beasts of the earth — the four sore judgments of Ezekiel 14:21 — fits exactly the papal era“ (DAR 408.2-409.1, condensed paraphrase).

Bohr’s reading (Seven Seals, pp. 191-204): Pale horse = the period of papal supremacy (AD 538-1798, the 1260 years), with death and Hades as the papacy’s constant companions; convergent with Smith and parallel to the Thyatira church (Rev 2:18-29, Jezebel as the type of the apostate medieval church). Bohr stresses the Ezekiel 14:21 four-judgments cross-link (sword, famine, beasts, pestilence) as the controlling Old Testament parallel for the four means of death assigned to the pale-horse rider (pp. 198-201). On the fourth part of the earth: Bohr reads this as a limitation — the papal dominion was geographically limited to the Roman / Western-Christendom sphere, not universal, consistent with the historical fact that the Eastern church (Greek Orthodox) and the lands east of the Roman empire were not under papal jurisdiction (p. 201, paraphrase).

Pioneer reading (DAR 411.1-412.1): The cry of the martyrs is figurative (Gen 4:10 blood-crying-from-the-ground language, not literal disembodied conscious spirits) and is the cry for judgment and vindication that the church has prayed in every persecution age. Smith reads “them that dwell on the earth“ as the papal persecuting power specifically — the same phrase recurs as a technical designation in Rev 13:8, 14 and Rev 14:6 for the unrepentant world.

Bohr’s reading (Seven Seals, pp. 224-230): The cry is figurative (Gen 4:10 blood-language, not conscious-state of the dead); convergent with Smith. Bohr stresses that the cry is also the cry of the end-time martyrs of Rev 20:4 (consistent with his two-stage reading at v.9), and identifies “them that dwell on the earth“ with the same technical Revelation phrase that appears in Rev 13:8, 14 (the worshipers of the beast) — the persecuting power across both papal and end-time phases.

Pioneer reading (DAR 413.3-422.1): Great earthquake = the Lisbon earthquake of November 1, 1755 (the greatest historical earthquake on record by both magnitude and reach); sun became black = the Dark Day of May 19, 1780; moon became as blood = the same Dark Day’s blood-red moon at night. “The Sixth Seal. — Under this seal there are several events, the consideration of which has agitated the Christian world more than any other prophetic passage. We have an earthquake, the darkening of the sun, the moon becoming as blood, the falling of the stars, the heavens departing as a scroll, and the great day of God’s wrath being come. The first three of these events are recognized by the great body of intelligent Christians as having had a literal and definite fulfillment. The Great Earthquake of November 1, 1755 (the Lisbon earthquake), which was felt from Greenland to the West Indies, from northern Africa to Norway, is the first of these signs. The Dark Day of May 19, 1780, when over an area of one million square miles the sun became as black as sackcloth of hair and the moon (which was full that night) appeared as blood, is the second and third“ (DAR 413.3-422.1, condensed). Smith details extensively (drawing on contemporary New England witness-testimony, Whittier, Tennyson, Dwight, and others, DAR 414-422).

Bohr’s reading (Seven Seals, pp. 233-251): TWO-STAGE reading of the sixth seal: vv. 12-13 = past-fulfilled cosmic signs (Lisbon 1755, Dark Day 1780, falling stars 1833) — CONVERGENT WITH SMITH; vv. 14-17 = still-future second-advent terror. On v.12 specifically: Bohr identifies the great earthquake as the Lisbon earthquake of November 1, 1755 (citing Smith’s framework and the standard pioneer documentation); the sun became black as sackcloth of hair as the Dark Day of May 19, 1780; the moon became as blood as the blood-red moon of that same Dark Day’s night (pp. 238-244). The TWO-STAGE division is the same as Smith’s own — Smith reads vv. 12-13 as past-fulfilled and vv. 14-17 as still-future at the second advent (DAR 422-431) — so the two-stage reading is not Bohr’s innovation; it is the pioneer position.

Pioneer reading (DAR 422.1-427.1): The falling of the stars = the Leonid meteor shower of November 13, 1833 (the greatest meteor display ever recorded, witnessed across North America). “The Falling of the Stars. — This sign was fulfilled in the great meteoric shower of November 13, 1833. The display was unprecedented in the history of the world. It was witnessed throughout North America, from the Atlantic to the Pacific, from the British possessions on the north to the southern part of Mexico. The fig-tree-casting-her-untimely-figs comparison is exact: the meteors fell in great masses, like overripe fruit shaken by a high wind“ (DAR 422.1-427.1, condensed; Smith documents extensively with eyewitness testimony from Henry Dana Ward, the American Journal of Science, and others).

Bohr’s reading (Seven Seals, pp. 244-247): Falling of the stars = the Leonid meteor shower of November 13, 1833; convergent with Smith. Bohr cites the same documentation and emphasizes the providential timing of the three signs (1755, 1780, 1833) as marking the end of the 1260 years (1798) and the beginning of the time of the end / the Millerite advent movement (1798-1844).

Pioneer reading (DAR 428.1-430.1): Heaven departing as a scroll + every mountain and island moved = STILL-FUTURE second-advent events, the cosmic upheaval at the visible appearing of Christ. “Heaven Departing as a Scroll. — This is not yet fulfilled. It belongs to the future. When the great voice from the temple shall say, ‘It is done’ (Rev 16:17), the heavens shall depart as a scroll, and the mountains and islands shall be moved out of their places. The same event is described in Rev 16:18-20“ (DAR 428.1-430.1, paraphrase; Smith reads vv. 14-17 as future-eschatological at the visible second advent).

Bohr’s reading (Seven Seals, pp. 247-251): Heaven departing as a scroll = STILL-FUTURE second-advent event; convergent with Smith. Bohr stresses the 300-page GC gap between EGW’s discussion of the past-fulfilled signs (GC 304-308) and her discussion of the future-eschatological “heaven departing as a scroll“ event (GC 636-641), supporting the two-stage reading as the pioneer position, not a Bohr innovation.

Pioneer reading (DAR 430.1-431.1): Universal terror at the visible second advent — the wicked of every class (seven classes enumerated: kings, great men, rich men, chief captains, mighty men, bondmen, free men) hiding from the face of him who sits on the throne. Still-future event. Smith reads the seven classes as a Hebrew-style enumeration designed to express totality (every social rank, from monarch to slave) — none escape the second-advent terror.

Bohr’s reading (Seven Seals, pp. 248-250): Universal terror at the visible second advent; convergent with Smith. Bohr stresses the seven classes as the rhetorical-completeness device (every social stratum) and parallels the scene to Isa 2:19-21 (“they shall go into the holes of the rocks and into the caves of the earth, for fear of the LORD“) and Hos 10:8 (“say to the mountains, Cover us; and to the hills, Fall on us“) — both quoted by Christ in Luke 23:30 as second-coming language.

Pioneer reading (DAR 430.1-431.1): The wicked’s cry to the rocks at the visible second advent — terror at the wrath of the Lamb, the wrath of mercy-spurned. Still-future event. Smith stresses the irony of “the wrath of the Lamb“ — the gentlest of all the divine titles becomes the most terrifying when its mercy has been spurned.

Bohr’s reading (Seven Seals, pp. 249-251): The wicked’s cry to the rocks at the visible second advent; convergent with Smith. Bohr stresses the same “wrath of the Lamb“ irony and cross-links to the Hos 10:8 / Luke 23:30 second-coming language.

Pioneer reading (DAR 430.1-431.1): The great day of his wrath = the day of the visible second advent, the consummation of the 1260-year mystery-of-iniquity / the close-of-probation / the seven last plagues / the visible appearing. The question “who shall be able to stand?” is answered in Rev 7:1-4 — the 144,000 sealed servants of God who are able to stand because they have received the seal of the living God before the four winds are loosed. Smith treats Rev 6:17 → Rev 7:1-4 as a tightly-linked question-and-answer sequence: the great-day-of-wrath terror of Rev 6:17 is answered by the sealing of the 144,000 in Rev 7:1-4 (DAR 431.1, prefacing the Rev 7 commentary).

Bohr’s reading (Seven Seals, pp. 250-251, 281-283): The great day of his wrath = the second-advent day; the question “who shall be able to stand?” is answered in Rev 7:1-8 by the sealing of the 144,000; convergent with Smith on the question-and-answer link between Rev 6:17 and Rev 7:1-8. Bohr explicitly identifies the link as the structural key to reading Rev 7 (p. 281: the 144,000 are introduced precisely as the answer to the Rev 6:17 question).

Pioneer reading (DAR 435.1-437.1): Four winds = strife, commotion, and political/religious destroying judgments; four angels holding them = the providential restraint of those judgments until the sealing work is complete. “Winds in prophecy denote political commotion and strife (cf. Jer 25:31-33, 49:36-37; Dan 7:2). The four angels are the providential agents commissioned to restrain those destroying winds until the sealing work of the last generation has been completed. The text plainly teaches that there is an interval between the cosmic signs of the sixth seal (Rev 6:12-13) and the great day of wrath (Rev 6:14-17) — an interval in which the sealing work of the third angel’s message (Rev 14:9-12) goes forward, and at the close of which the four winds are loosed for the seven last plagues“ (DAR 435.1-437.1, condensed paraphrase).

Bohr’s reading (Seven Seals, pp. 281-285): Same identification — four winds = the destroying judgments held back by God’s providential agents until the sealing of the 144,000 is complete. Bohr cross-links to Daniel 7:2 (“the four winds of the heaven strove upon the great sea“) and Jeremiah 49:36 (“upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds“) as the controlling Old Testament parallels. The interval-between-cosmic-signs-and-great-day-of-wrath is the same Bohr develops in his two-stage sixth-seal reading.

Pioneer reading (DAR 437.1-438.1): The sealing angel ascending from the east (Greek anatolē, the rising of the sun) represents the great sealing message of the last generation — the message that brings the Sabbath truth to light and applies the seal of the living God to the foreheads of the 144,000. “The sealing angel comes from the east, the place of light, the place of the sun’s rising. He is not a literal angel but a symbolic figure representing the body of messengers who proclaim the great Sabbath-sealing message of the third-angel hour. The seal of the living God is the Sabbath of the fourth commandment — the only commandment in the Decalogue that contains all three elements of an official seal: the name of the lawgiver (the LORD thy God), his title (he that made), and his territory (heaven and earth, the sea, and all that in them is). Ex 20:8-11“ (DAR 437.1-438.1, condensed paraphrase; Smith develops the Sabbath-as-seal argument extensively at DAR 438-444).

Bohr’s reading (Seven Seals, pp. 285-292): Same identification — the sealing angel = the body of end-time messengers proclaiming the great Sabbath-sealing message; the seal of the living God = the Sabbath of the fourth commandment. Bohr’s anatolē / east / sunrise identification is verbatim convergent with Smith. Bohr stresses the forehead as the seat of the conscience and the will (the seat of moral choice, where allegiance is determined) and the Sabbath-vs.-mark-of-the-beast contrast as the great loyalty-test of the final crisis (cross-link to Rev 14:9-12, the third angel’s message; pp. 285-292).

Pioneer reading (DAR 438.1-444.1): The destroying judgments are held back until the sealing of God’s servants is complete — the sealing is the great preparatory work that fits the 144,000 to stand without a mediator through the time of trouble and the seven last plagues. Smith develops the Sabbath-sealing argument extensively across DAR 438-444, identifying the seal as the Sabbath of the fourth commandment via the three-elements-of-a-seal argument (name + title + territory).

Bohr’s reading (Seven Seals, pp. 285-292, 300-310): Same identification — sealing = the Sabbath-and-character-perfection preparation of the 144,000 to stand in the time of trouble; convergent with Smith. Bohr’s Sabbath-seal argument is the same three-elements-of-a-seal argument with the same Ex 20:8-11 anchor.

Pioneer reading (DAR 446.1-451.1): 144,000 = the last-generation faithful drawn from spiritual Israel (not literal Jewish lineage); the twelve-tribes-of-Israel framework = the gospel-grafting structure of Romans 11 in which believing Gentiles are grafted into the olive tree of Israel and the unbelieving natural branches are broken off. “The 144,000 are not literal Jews of literal Jewish descent. The Christian dispensation knows no national distinction. The middle wall of partition is broken down (Eph 2:14). All believers, whether of Jewish or Gentile birth, are alike children of Abraham by faith (Gal 3:7, 29; Rom 4:11-12, 16). The 144,000 are sealed out of the spiritual Israel of the last generation — twelve thousand from each of the symbolic tribes, the number 144,000 expressing the completed-perfect organization of God’s last-day army“ (DAR 446.1-451.1, condensed paraphrase; Smith argues the spiritual-Israel identification at length from Rom 11, James 1:1, Rev 21:12-14, and the Gal-3:29 grafting framework).

Bohr’s reading (Seven Seals, pp. 292-302): Same identification — 144,000 = spiritual Israel of the last generation, drawn from every nation/kindred/tongue/people; convergent with Smith. Bohr develops the same Rom-11 / Gal-3:29 grafting framework and adds the square-of-12 symbolic-number argument: 144,000 = 12 (the patriarchs / OT covenant) × 12 (the apostles / NT covenant) × 1,000 (the symbolic-completeness multiplier) — the number expressing the perfect organization of God’s end-time army, drawn from both covenants and from every nation (pp. 293-296).

Pioneer reading (DAR 446.1-447.1): The list of twelve tribes is symbolic of the spiritual organization of the last-generation church. Smith notes the anomalous omissions of Dan and Ephraim from the list (replaced by Levi and Joseph) and reads these omissions as deliberate symbolic markers — Dan and Ephraim being the tribes most associated with idolatry in OT history, omitted from the symbolic last-generation roll-call. Juda heads the list as the tribe of the Lion of Judah (Christ).

Bohr’s reading (Seven Seals, pp. 296-300): Same identification — twelve tribes = symbolic spiritual-Israel organization, with the same Dan-and-Ephraim omission noted and the same Juda-heads-the-list emphasis (Lion of Judah). Bohr develops the omissions as marking the departed-from-faithfulness tribes (Dan = idolatry of Jeroboam; Ephraim = idolatry of Israel’s northern kingdom; cf. Hos 4:17 — “Ephraim is joined to idols“).

Pioneer reading (DAR 446.1-447.1): Continuation of the symbolic-twelve-tribes roll-call (Smith treats vv. 5-8 as a single block).

Bohr’s reading (Seven Seals, pp. 296-300): Continuation of the symbolic roll-call (Bohr also treats vv. 5-8 as a block).

Pioneer reading (DAR 446.1-447.1): Continuation of the symbolic roll-call. Note Levi included (where in the OT land-allotment Levi was not counted among the twelve land-receiving tribes), filling the slot vacated by the omission of Dan.

Bohr’s reading (Seven Seals, pp. 296-300): Continuation of the symbolic roll-call. Bohr also notes Levi’s inclusion (replacing Dan) as part of the symbolic restructuring.

Pioneer reading (DAR 446.1-447.1): Conclusion of the symbolic roll-call. Joseph included (where normally the OT roll-calls list Ephraim + Manasseh as the two Joseph-tribes), filling the slot vacated by the omission of Ephraim.

Bohr’s reading (Seven Seals, pp. 296-300): Conclusion of the symbolic roll-call. Bohr also notes Joseph’s inclusion (replacing Ephraim).

Pioneer reading (DAR 449.1): The redeemed-host’s doxology ascribing salvation to the Father (on the throne) AND the Lamb (Christ) — the same two-person worship object as Rev 5:13.

Bohr’s reading (Seven Seals, pp. 308-310): Same identification — the doxology is to the Father + the Lamb, the same two-person worship object as Rev 5:13; convergent with Smith.

Pioneer reading (DAR 448.2-449.1): The angels join the redeemed-host’s worship — the three-concentric-circles geometry of Rev 4-5 (Father-on-throne / inner circle of living creatures and elders / outer circle of angelic hosts) is preserved.

Bohr’s reading (Seven Seals, pp. 308-310): Same identification — angels (the outer concentric circle) + the 24 elders + the seraphim (the inner concentric circle) all join in the worship of the Father and the Lamb; convergent with Smith on the three-concentric-circles geometry.

Pioneer reading (DAR 449.1): The angelic doxology of seven attributes (blessing, glory, wisdom, thanksgiving, honor, power, might) — the perfect-completeness number ascribed to God in the consummation-worship.

Bohr’s reading (Seven Seals, pp. 308-310): Same identification — the seven-attribute doxology expresses perfect-completeness worship of God; convergent.

Pioneer reading (DAR 450.1-451.1): The great multitude = those who came out of the GREAT tribulation (Greek: tēs thlipseōs tēs megalēs, “THE tribulation, THE great-one” — the definite article indicates the specific great tribulation, identified by Smith as the time of trouble of Daniel 12:1 immediately preceding the second advent). “The great tribulation here is the time of trouble of Daniel 12:1, the great time of trouble such as never was since there was a nation. The 144,000 are the ones who come up out of this last great tribulation — the rest of the multitude having come out of earlier persecutions and tribulations of every age, all alike washing their robes in the blood of the Lamb“ (DAR 450.1-451.1, paraphrase). Note Smith’s reading: the GREAT tribulation specifically refers to the Dan-12:1 final time of trouble, and the 144,000 are the ones who come through it; the larger multitude includes the redeemed of every age, each having come through their own period’s tribulations.

Bohr’s reading (Seven Seals, pp. 308-313): The great multitude = the saints who come out of “THE great tribulation” of the end-time, identified by Bohr as the same final-crisis period (the time of trouble of Dan 12:1 + the seven last plagues of Rev 16); convergent with Smith on the THE-great-tribulation identification. Bohr’s 144,000-equals-great-multitude collapse means he reads the entire great multitude as the end-time saints (rather than as the redeemed of all ages with the 144,000 as a sub-class), but the principal identification of the GREAT tribulation as the end-time final crisis is the same as Smith’s.

Pioneer reading (DAR 449.1): The redeemed serve God day and night in his temple — the eternal-state worship in the new-earth temple (where, as Rev 21-22 reveal, the temple is the Lord God Almighty and the Lamb themselves, dwelling unmediated among the redeemed). Smith’s general framework: this is the eternal-state vision of the redeemed serving in unbroken worship.

Bohr’s reading (Seven Seals, pp. 310-313): Same identification — eternal-state worship, with the temple as the unmediated presence of God dwelling among his people (cross-link to Rev 21:3, 22 + Ezek 37:27 — “my tabernacle also shall be with them: yea, I will be their God, and they shall be my people“); convergent with Smith.

Pioneer reading (DAR 449.1): The eternal-state promise: no more hunger, thirst, scorching sun — the reversal of the curse and the fulfillment of Isa 49:10 (“They shall not hunger nor thirst; neither shall the heat nor sun smite them“). Smith reads this as the consummation-promise of the eternal state.

Bohr’s reading (Seven Seals, pp. 310-313): Same identification — eternal-state promise, with the explicit Isa-49:10 cross-link as the controlling Old Testament parallel; convergent with Smith. Exemplary Rule V (the language is verbatim Isaiah’s).

Pioneer reading (DAR 449.1): The Lamb-as-Shepherd in the midst of the throne — the Christological consummation in which the redeemed are forever cared for by the Lamb, and God himself wipes away all tears (cross-link to Isa 25:8 + Rev 21:4). The eternal-state pastoral imagery (Lamb feeds them, leads them to living-waters fountains, wipes away tears).

Bohr’s reading (Seven Seals, pp. 310-313): Same identification — Lamb-as-Shepherd in the eternal state, with the same Isa 25:8 + Rev 21:4 + Psa 23 cross-links; convergent with Smith.

Pioneer reading (DAR 452.2-453.1): Seventh seal = the half-hour of silence in heaven at the second advent — the entire heavenly host (including the 24 elders, the seraphim, and the angelic ten-thousand-times-ten-thousand) accompany Christ to earth to gather the redeemed, leaving heaven temporarily empty. “The Seventh Seal. — This seal stands by itself. The first six brought us down to the second advent. The seventh introduces us to scenes connected with the second coming and the events immediately following. The half-hour of silence is the period when all heaven is empty, when the entire heavenly host accompanies Christ in his triumphant return to gather the redeemed. A prophetic half-hour, on the year-day basis, is about a week of literal time. The silence is not the silence of death but the silence of awe — the universe holds its breath as the great consummation arrives“ (DAR 452.2-453.1, condensed paraphrase). Smith cites EGW (Early Writings, Great Controversy) for the second-advent accompanying-host framework.

Bohr’s reading (Seven Trumpets, pp. 70-78): Seventh seal = the half-hour of silence in heaven at the second advent — convergent with Smith. Bohr identifies the silence as the awe-silence of the entire heavenly host accompanying Christ to earth for the gathering of the redeemed (pp. 72-78, with the same EGW Early Writings + Great Controversy anchor as Smith). The half-hour-as-prophetic-week framework is the same. Bohr adds the Zech-2:13 cross-link: “Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation“ — the silence of God’s people before the consummation (p. 76, paraphrase).

Pioneer reading (DAR 453.2-454.1): Seven angels = seven specific angelic agents (drawing on Luke 1:19 “I am Gabriel, that stand in the presence of God“ as the standard pioneer identification of the “standing before God“ class); seven trumpets = the seven successive prophetic-historical events / judgments of the trumpet series, paralleling the seven seals but covering the providential / political / military / judicial side of the same church-history span. “The trumpets, like the seals and the seven churches, embrace the period of the gospel dispensation from John’s day to the end. The trumpets, however, are limited to events in the political / civil / military sphere — the providential judgments by which God dealt with the apostate church and the nations supporting her“ (DAR 453.2-454.1, condensed paraphrase). Smith’s framework: the trumpets are judgment-events in political history, not in spiritual / theological history (which is the seals’ and churches’ domain).

Bohr’s reading (Seven Trumpets, pp. 67-72): Seven angels = the standard Luke-1:19 class of presence-angels; seven trumpets = the seven successive prophetic events. Here Bohr’s framework already begins to diverge: Bohr reads the trumpets not as political-judgment events on the persecuting powers (Smith’s framework) but as a series of prophetic events spanning from Pentecost to the close of probation that primarily address God’s dealings with His own people and the apostate church (pp. 69-72). This sets up the radical reframing that follows in trumpets 1-4.

Pioneer reading (DAR 453.4-454.2): The angel with the golden censer = Christ as our High-Priest-Intercessor, offering the prayers of all saints with the incense of his perfect-righteousness at the altar of incense (the first-apartment furniture of the heavenly sanctuary). “The angel here is none other than Christ our great High Priest, presenting before God in the heavenly sanctuary the prayers of his people, mingled with the merit of his own perfect righteousness (the much incense given unto him). The altar is the altar of incense, the first-apartment furniture. This is the intercessory-priesthood scene that frames the trumpet-judgments which follow“ (DAR 453.4-454.2, condensed paraphrase).

Bohr’s reading (Seven Trumpets, pp. 78-95): The angel = Christ as High Priest at the altar of incense, offering the prayers of all saints with the incense of his perfect-righteousness; convergent with Smith. Bohr develops the intercessory framework extensively, with the censer / incense / altar-of-incense identification all convergent. Bohr adds the Pentecost-as-start-of-trumpets framing: the censer-scene of vv. 3-5 occurs at Pentecost (AD 31), when the Spirit was first sent forth and the trumpet-series began.

Pioneer reading (DAR 453.4-454.2): The smoke / incense rising = Christ’s mediation effective before God; the prayers of the saints ascending. Smith treats vv. 3-4 as a single intercessory-scene block.

Bohr’s reading (Seven Trumpets, pp. 78-95): Same identification — Christ’s mediation effective, prayers ascending; convergent with Smith.

Pioneer reading (DAR 453.4-454.2): The censer cast down with fire = the close-of-probation event, the cessation of intercession, after which the seven last plagues fall on the unrepentant (paralleled to Rev 11:19, Rev 16:18 — the voices/thunderings/lightnings/earthquake formula recurs at every climactic divine-judgment moment). “The casting down of the censer is the cessation of priestly intercession — the close of probation. The voices, thunderings, lightnings, and earthquake mark the great climactic divine-judgment event that follows the close of probation“ (DAR 453.4-454.2, paraphrase).

Bohr’s reading (Seven Trumpets, pp. 78-95): The censer cast down = the close-of-probation event; convergent with Smith. Bohr stresses the end-of-series anchor: just as the censer-incense scene of vv. 3-4 anchors the trumpet-series START at Pentecost (AD 31), the censer-cast-down scene of v.5 anchors the trumpet-series END at the close of probation. The voices/thunderings/lightnings/earthquake formula Bohr cross-links to Rev 11:19, 16:18 (close-of-probation / seven-last-plagues markers) — convergent with Smith.

Pioneer reading (DAR 454.2): Brief transitional verse — the seven angels prepare to sound their trumpets in succession. Smith treats this as the formal introduction of the seven-trumpet sequence.

Bohr’s reading (Seven Trumpets, pp. 95-97): Same — formal introduction to the seven-trumpet sequence; convergent.

Pioneer reading (DAR 491.2-492.1): Smith reads the command-to-seal as deliberate divine wisdom: “Something, evidently, was uttered which it would not be well for the church to know; and for God to have given an inspired record of the Advent movement in advance, would have been simply to defeat that movement, which we verily believe was in all its particulars an accomplishment of his purposes, and according to his will. Why, then, any mention of the seven thunders at all? Following out the above-noticed conjecture, the conclusion would be that we, having met in our history with sudden, mysterious, and unexpected events, as startling and strange as thunders from an unclouded sky, might not give up in utter perplexity, inferring, as we may, that all is in the order and providence of God, since something of this nature was sealed up, and hidden from the church“ (DAR 492.1).

Bohr’s reading (Seven Trumpets, pp. 248-249): Same logic, quoting EW 235-236: “‘I saw the people of God joyful in expectation [in 1843], looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods [this is the same as the sealing of the seven thunders. If John had written down what the thunders said, the people would not have been disappointed]. Those who were looking for their Lord did not discover this mistake [they had not reckoned that there was no year zero]... God designed that His people should meet with a disappointment’“ (pp. 248-249). And: “‘I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial’“ (p. 249).

Pioneer reading (DAR 492.1-492.2): Treated within the v.5-6 block — the angel’s oath. Smith covers v.5-6 as one unit (see v.6).

Bohr’s reading (Seven Trumpets, pp. 252-253): Bohr makes a careful structural note here: “Both Daniel and Revelation refer to the Angel’s oath (Daniel 12:7; Revelation10:6) and both books begin the oath by invoking the name of the everlasting God. In Daniel 12:7 the Angel lifts up both hands to heaven but in Revelation the Angel raises only his right hand. The reason for the difference is simple: In Daniel 12 the Angel did not yet have in his hand the book that was sealed“ (pp. 252-253). The right-hand-only oath, on Bohr’s reading, presupposes that the left hand is holding the (now-opened) little book — a structural sign that Rev 10’s oath is the fulfillment of Dan 12:7’s oath at the close of the time-of-the-end.

Pioneer reading (DAR 493.1-494.2): Seventh trumpet begins at the close of the prophetic periods in 1844; mystery of God = the gospel; “finished” = the close of probation when the number of God’s people is made up. “Commencement of the Seventh Trumpet. — From the events to take place under the sounding of the seventh trumpet, its commencement may be located with sufficient definiteness at the close of the prophetic periods in 1844. Not many years from that date, then, the mystery of God is to be finished. The great event, whatever it is, is right upon us“ (DAR 493.3). On the mystery: “Ephesians 1:9, 10... Here God’s purpose to gather together all in Christ is called the ‘mystery’ of his will. This is accomplished through the gospel“ (DAR 493.4). “In view of these testimonies, few will be disposed to deny that the mystery of God is the gospel. It is the same, then, as if the angel had declared, In the days of the voice of the seventh angel, when he shall begin to sound, the gospel shall be finished. But what is the finishing of the gospel?... It will be finished when the number of God’s people is made up, mercy ceases to be offered, and probation closes“ (DAR 494.1). And the historical anchor: “Such is the momentous work to be accomplished in the early days of the voice of the seventh angel, whose trumpet notes have been reverberating through the world since the memorable epoch of 1844“ (DAR 494.2).

Bohr’s reading (Seven Trumpets, pp. 253-256): Identical identification. Bohr emphasizes the parenthetical / time-relationship structure: “Verse 7 begins with a strong adversative ‘but’. That is to say, the word ‘but’ marks a strong break in time between the moment when the Angel announces that time will be no longer during the sixth trumpet and the moment when the seventh trumpet is about to begin to sound. What the text indicates is that the declaration that ‘time will be no longer’ is made during the period of the sixth trumpet but the mystery of God will not be finished until de seventh trumpet is about to sound. This clearly shows that the end of the prophetic periods occurs during the sixth, and before seventh trumpets“ (pp. 253-254). On the mystery: “The mystery of God is the gospel of salvation that He kept secret in His eternal councils in the past, but has now revealed by the preaching of the gospel: Romans 16:25-27“ (p. 254). Bohr adds EGW (ST March 25, 1897): “‘The incarnation of Christ is a mystery. The union of divinity with humanity is a mystery indeed... and this wonderful mystery, the incarnation of Christ and the atonement that he made, must be declared to every son and daughter of Adam, whether Jew or Gentile’“ (p. 255). On the finishing: “The mystery of God (the preaching of the gospel to the world) will end shortly before the seventh trumpet begins to sound. At that time, Jesus will remove his priestly robes and clothe Himself with his kingly robe. Daniel 12:1 describes this moment as Michael ‘standing up’“ (p. 255).

Pioneer reading (DAR 495.1-495.2): Smith reads v.8 as the transition into John-as-representative-of-the-church: “In verse 8, John himself is brought in to act a part as a representative of the church, probably on account of the succeeding peculiar experience of the church, which the Lord of the prophecy would cause to be put on record, but which could not well be presented under the symbol of an angel. When only a straightforward proclamation is brought to view, without including the peculiar experience which the church is to pass through in connection therewith, angels may be used as symbols to represent the religious teachers who proclaim that message, as in Revelation 14; but when some particular experience of the church is to be presented, the case is manifestly different. This could most appropriately be set forth in the person of some member of the human family; hence John is himself called upon to act a part in this symbolic representation“ (DAR 495.2).

Bohr’s reading (Seven Trumpets, pp. 264-265): Same identification, with the William Shea citation: “John lived at the beginning of the Christian Era when he received this vision. However, the prophetic scene itself looks down toward the end of time, long after John’s death. He should, therefore, be taken as representative of those who will bear this final message, the part he was acting out under those circumstances. It would have been physically impossible for John to bear his message to all of the groups he was told to address (vs. 11). We may look, therefore, for a group or movement to fulfill this commission in the end-time“ (p. 264, citing Shea, “The Mighty Angel and His Message,” Symposium on Revelation, vol. 1, p. 321). Bohr also cites Seiss (p. 265) for the same “representative person” reading.

Pioneer reading (DAR 495.3): Treated as part of the v.9-10 eating block (see v.10).

Bohr’s reading (Seven Trumpets, pp. 263-264): Bohr notes the chiastic structure of vv. 9-11 that links “eat” to “prophesy again”: “A. The Angel tells John to take the scroll and eat it (9a) — B. ‘it will be bitter in your stomach’ (9b) — C. ‘in your mouth it will be sweet as honey’ (9c) — C. ‘it tasted as sweet as honey in my mouth’ (10a) — B. ‘it was bitter in my stomach’ (10b) — A. The Angel tells John ‘you must prophesy again’ (11). This chiastic structure is important because it shows that the Angel’s order for John to eat the scroll in verse 9a is equivalent to the order to prophesy again in verse 11. When John ate the scroll, he assimilated the judgment message and proclaimed it. However, because of the disappointment, it was necessary to preach the message from the same scroll again but with added understanding“ (p. 263). On the reversal of bitter/sweet between verses 9 and 10: “Why does the Angel reverse the natural order in verse 9?“ — Bohr’s answer is the chiastic structure (eat first → sweet first → bitter as aftermath → prophesy again).

Pioneer reading (DAR 497.2-498.2): Smith reads the measuring as the third angel’s message work, the temple as the literal temple in heaven, and the worshipers as the true church on earth. “It is connected with the temple of God in heaven, and is designed to fit up a class of people as worshipers therein. The temple here cannot mean the church; for the church is brought to view in connection with this temple as ‘them that worship therein.’ The temple is therefore the literal temple in heaven, and the worshipers the true church on earth.“ (DAR 497.2). The measuring rod = the standard by which character is measured — the ten commandments: “the ten commandments... are embraced in the measuring rod put by the angel into the hands of John; and in the fulfillment of this prophecy, this very law has been put, under the third message, into the hands of the church“ (DAR 497.2). Measuring the temple = giving the sanctuary subject “a special examination” (DAR 498.1). Taken whole, “the measuring rod... is the special message now given to the church, which embraces the great truths peculiar to this time, including the ten commandments. By this message, our attention has been called to the temple above” (DAR 498.1). The altar = “the ministration connected with the temple, the work and the position of our great High Priest” (DAR 498.1).

Note (not in DAR at this verse): Smith does not state “October 22, 1844” explicitly at Rev 11:1; the date is supplied from his Dan 8:14 framework, which he ties to this scene at DAR 507.4 (“This took place at the end of the 2300 days... when the prophetic periods expired, and the seventh angel commenced to sound”) rather than at v. 1.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 184, 234): The angel transported John in vision to 1844 and told him to measure the heavenly temple — the measuring = the investigative judgment of the most-holy-place ministry that began at the close of the 2300 days. Verbatim: “In Revelation 11:1, the Angel transported John in vision to 1844 and told him to measure the temple and those who worshiped there. However, the angel also told him not to measure the court where the Gentiles worshipped because it was given to the gentiles (not ‘will’ be given to them from 1844 forward but rather was given to them from 538 AD forward)” (p. 184). And: “after the disappointment, God commanded His people to present another message from the book of Daniel and that message had to do with the measuring of the heavenly temple, another way of describing the investigative judgment” (p. 234). The measuring follows the 1260 years and inaugurates the most-holy-place ministry.

Pioneer reading (DAR 498.2-499.1): Smith reads “the court which is without the temple” as this earth, where the antitypical victim died: “The court refers to this earth is proved thus: The court is the place where the victims were slain whose blood was to be ministered in the sanctuary. The antitypical victim must die in the antitypical court; and he died on Calvary in Judea” (DAR 498.2). The treading of the holy city for forty-two months Smith identifies as “the great feature of Gentile apostasy; namely, the treading down of the holy city forty and two months during the period of papal supremacy“ (DAR 498.2). Smith then links this period to the witnesses’ 1260-day testimony: “These days are the same as the forty-two months of the preceding verse, and refer to the period of papal triumph” (DAR 499.2).

Note (not in DAR at this verse): The explicit 538-1798 calendar dates Smith does state at DAR 500.6 (“If we are correct in fixing upon A. D. 538 as the time of the commencement of the papal supremacy, the forty-two months, being 1260 prophetic days, or years, would bring us down to A. D. 1798”), so the dating is DAR-attested at v. 7, not at v. 2 itself.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 181-185): The 42 months = 1260 years of papal trampling, 538-1798. Bohr’s framework treats Rev 11 as having a different emphasis from parallel 1260-period passages: “In Revelation 11 the central focus is upon the attack against the Bible, the Word of God” (p. 182). The court “was given” (aorist) to the Gentiles already in 538 AD, and they would trample the holy city for the 42 months that follow. Verbatim chart caption: “538 ... 1798 ... 1844” — court trampled 538-1798, then temple measured at 1844 (p. 184). Bohr explicitly cross-links the 1260-day passages: “42 months (Revelation 11:2) ... 1260 days (Revelation 11:3) ... 1260 days (Revelation 12:6) ... 42 months (Revelation 13:5) ... 3.5 times (Revelation 12:14) ... 3.5 times (Daniel 7:25)” (p. 215). The holy city = “God’s faithful church” (the heavenly temple’s earthly counterpart, citing Barnes), trampled by spiritual “gentiles” = “those who are enemies of Christ’s true church” (p. 214).

Pioneer reading (DAR 499.2-500): Smith identifies the 1260 days as “the same as the forty-two months of the preceding verse” — “the period of papal triumph. During this time, the witnesses are in a state of sackcloth, or obscurity, and God gives them power to endure and maintain their testimony through that dark and dismal period” (DAR 499.2). The witnesses themselves Smith identifies at v. 4 (the next verse): “the Old and New Testaments, one given in one dispensation, and the other in the other, are Christ’s two witnesses“ (DAR 499.5), grounded in John 5:39 (OT testifies of Christ) and “his works bear witness of him... through the medium of the New Testament” (DAR 499.4). Sackcloth = “obscurity” (DAR 499.2).

Note (not in DAR): Smith does not enumerate the Deuteronomic two-witness legal principle (Deut 17:6, 19:15) here; he grounds the two-witness identification in the OT/NT division of dispensations and in their direct Christ-testimony function (John 5:39, John 21:24). Smith also does not catalogue the Medieval Bible-suppression details (“Bibles chained, vernacular translations banned, possession a capital crime”) at this verse — he characterizes the 1260-year state simply as “obscurity.”

Bohr’s reading (Revelation’s Seven Trumpets, pp. 187-193): Two witnesses = Old and New Testaments, but with a fuller gloss: they are the Bible as preached by the faithful church under the Holy Spirit. Verbatim: “Someone may wonder whether the two witnesses represent the Old and New Testaments. Yes, they do, but there is more to the story. Jesus made the apostles the depositories of the oracles of God. He called them to preach God’s message as found in the Old and New Testaments. Thus, the two witnesses symbolize God’s messengers who have been empowered by the Holy Spirit to give the message of salvation to the world as found in the Old and New Testaments” (p. 187). “Ellen White underlines that the two witnesses impart their messages to the world through the medium of the church. Thus, the two witnesses represent the Bible as preached by the faithful church” (p. 187). Sackcloth = “obscurity” and “blackness and darkness” / persecution during the 1260 years of papal supremacy (pp. 191-193, citing GC 266-268). Bohr also overlays a Moses-Elijah typology: “the two prophets function in the power and spirit of Moses and Elijah” — Moses representing the OT, Elijah the NT (and end-time Elijah movement) (pp. 188-189).

Pioneer reading (DAR 499.4-499.5): Smith reads the olive trees / candlesticks through Zech 4:3-6: “Evident allusion is here made to Zechariah 4:3-6, where it is explained that the two olive trees are taken to represent the word of God“ (DAR 499.4). He marshals David’s “The entrance of thy words giveth light“ and “Thy word is a lamp unto my feet“ to support the word-light identification, then Jesus’ own gloss on the OT — “They are they which testify of me“ — and the NT-as-witness via “his works bear witness of him... through the medium of the New Testament, where alone we find them recorded” (DAR 499.4). Conclusion: “the Old and New Testaments, one given in one dispensation, and the other in the other, are Christ’s two witnesses“ (DAR 499.5).

Note (not in DAR at this verse): Smith does not invoke “oil = Spirit” symbolism at this paragraph; that gloss is supplied from Zech 4:6 and is consistent with the OT-NT identification but not explicit in DAR’s Rev 11:4 commentary.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 193-195): Olive trees / candlesticks = the OT-NT pair under Zech 4 imagery; the oil = the Holy Spirit who imparts the Word’s message through the church. Verbatim: “In Zechariah 4:14 the two olive trees are called the two anointed ones, literally in Hebrew, ‘the two sons of oil’. The text does not call them ‘sons of oil’ because [of] their anointing but rather because they furnished oil to the candlestick (the church) and the oil is the Holy Spirit (Zechariah 4:6)” (p. 194). “In the Zechariah, there is only one lampstand and two olive trees while in the New Testament we have two olive trees and two lamp stands. There is a reason for this difference. During the Old Testament period, there was only one Testament while in the New Testament period there are two” (p. 194). “The two witnesses accomplish their work through the ministration of the Holy Spirit who imparts the message to the church and then the church proclaims the message to the world” (p. 195). Agrees with pioneer; supplies the explicit oil-as-Spirit gloss Smith leaves implicit.

Pioneer reading (DAR 500.2): Smith reads “fire from the mouth” as the recorded judgments of Scripture pronounced against those who oppose, corrupt, or pervert it: “To hurt the word of God is to oppose, corrupt, or pervert its testimony, and turn people away from it. Against those who do this work, fire proceedeth out of their mouth to devour them; that is, judgment of fire is denounced in that word against such. It declares that they will have their portion at last in the lake that burneth with fire and brimstone. Malachi 4:1; Revelation 20:15; 22:18, 19; etc.” (DAR 500.2).

Note (not in DAR at this verse): Smith does not quote Jer 23:29 (“Is not my word like as a fire?“) at this verse; he cross-refs Mal 4:1, Rev 20:15, Rev 22:18-19. The “papal Rome / Revolutionary France overthrown by the Word’s own judgments” historical generalization is a downstream extension, not DAR-attested here.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 195-196): Fire from the mouth = the Word of God itself becoming consuming fire against those who oppose it — invoking Jeremiah’s experience. Verbatim cross-references: “The fire that proceeds out of the mouth of the two witnesses reminds us of two texts that describe the experience of the prophet Jeremiah: Jeremiah 20:9 ... Jeremiah 5:14” — citing Jer 5:14 “I will make My words in your mouth fire, and this people wood, and it shall devour them” (p. 195). Bohr then quotes Ellen White on Rev 11:5: “Men cannot with impunity trample upon the word of God. The meaning of this fearful denunciation is set forth in the closing chapter of the Revelation” — linking the fire to the plagues threatened in Rev 22:18-19 (GC 268, p. 196). Aligns with pioneer; supplies the Jer 5:14 / 20:9 cross-references Smith does not name.

Pioneer reading (DAR 500.4): Smith reads the powers as the Elijah/Moses pattern of judgment recorded in the witnesses’ own pages: “Elijah shut heaven that it rained not for three years and a half; but he did it by the word of the Lord. Moses, by the word of the Lord, turned the waters of Egypt to blood. And just as these judgments, recorded in their testimony, have been fulfilled, so will every threatening and judgment denounced by them against any people surely be accomplished. ‘As often as they will.’ As often as judgments are recorded on their pages to take place, so often they will come to pass.“ (DAR 500.4). Smith adds: “An instance of this the world is yet to experience in the infliction of the seven last plagues“ (DAR 500.4) — the Rev 16 plagues being the still-future instance.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 197-198): Same Elijah-Moses-pattern authority during the 1260 years, but Bohr adds a keys-of-the-kingdom gloss: the two witnesses’ power to open/shut heaven = the OT/NT “keys of the kingdom of heaven” given to Peter (Matt 16:19). Verbatim: “In what sense do the two witnesses have power to open and shut heaven? The answer is that they have the keys of the kingdom of heaven... The dual form ‘keys’ without a qualifying number refers to two keys. Thus, the keys have the same meaning as the two witnesses. How do the two witnesses—the keys—open and shut heaven? The answer is that when God’s messengers preach the Word of God through the ministration of the Holy Spirit, people either accept or reject the message. If they reject it, the kingdom of heaven closes” (pp. 197-198). On the Elijah parallel: “In the days of Elijah, apostasy led to the closing of heaven for three and a half literal years (James 5:17, 18) as the two witnesses closed heaven for three and a half symbolic years” (p. 198). Aligns with pioneer’s Elijah-Moses pattern.

Pioneer reading (DAR 502.2 + 502.6): Smith reads the 3½ days as 3½ literal years of French suppression of the Bible: “they lay dead three days and a half, that is, three years and a half, in France“ (DAR 502.2). The “people, kindreds, tongues, nations” specifier Smith reads as the other European nations who witnessed but refused to join: “The language of this verse describes the feelings of other nations besides the one committing the outrage on the witnesses. They would see what war infidel France had made on the Bible, but would not be led nationally to engage in the wicked work, nor suffer the murdered witnesses to be buried, or put out of sight among themselves“ (DAR 502.2). Smith dates the period explicitly at DAR 502.6: “In 1793, a decree passed the French Assembly suppressing the Bible. Just three years after, a resolution was introduced into the Assembly superseding the decree, and giving toleration to the Scriptures. That resolution lay on the table six months, when it was taken up, and passed without a dissenting vote. Thus, in just three years and a half, the witnesses ‘stood upon their feet’“ (DAR 502.6 — Smith’s own enumeration: 1793 decree + 3 years + 6 months tabling = mid-1797 vote).

Note (not in DAR): The precise “Nov 26, 1793” and “June 17, 1797” dates are not stated by Smith; he gives only the year-month structure (“In 1793... just three years after... lay on the table six months”). The day-precise dates and the “Concordat of 1801” addendum are supplied from external Revolutionary records.

Bohr’s reading (Revelation’s Seven Trumpets, p. 204): 3½ days = 3½ years of French atheist suppression of the Bible, dated precisely. Verbatim: “On November 23, 1793, the national assembly gave a decree that all churches and religious services were to cease. On June 17, 1797, France gave a decree allowing religious services once again” (p. 204). On the dead-bodies imagery: “In ancient Rome, denying a person burial was the utmost insult reserved only for the worst criminals. This is the way that France treated the two witnesses during the Revolution” (p. 204). Agrees with pioneer; supplies the day-precise dates (Nov 23, 1793 / June 17, 1797 — slightly different from the Nov 26 / June 17 dates commonly cited).

Pioneer reading (DAR 502.4): Smith reads the rejoicing simply as the temporary jubilation of infidels at the Bible’s suppression, swiftly turned to horror by the Revolution’s own bloodshed: “This denotes the joy those felt who hated the Bible, or were tormented by it. Great was the joy of infidels everywhere for awhile. But the ‘triumphing of the wicked is short;’ so was it in France, for their war on the Bible and Christianity well-nigh swallowed them all up. They set out to destroy Christ’s ‘two witnesses,’ but they filled France with blood and terror, so that they were horror-struck at the result of their own wicked deeds, and were soon glad to remove their impious hands from the Bible“ (DAR 502.4).

Note (not in DAR): Smith does not name the “Festivals of Reason” or “Festival of the Supreme Being” at this verse, nor catalogue the gift-exchanges or processions. The festival detail is supplied from external Revolutionary history, consistent with the verse’s “send gifts” language but not DAR-attested here.

Bohr’s reading (Revelation’s Seven Trumpets, p. 204): The torment-and-rejoicing reflects the natural reaction of those who hate the Bible’s restraint. Verbatim: “The word of God torments those who disobey it but brings peace to those who obey it. The pangs of conscience are painful to the transgressor” (p. 204). Bohr then quotes EGW: “Infidel France had silenced the reproving voice of God’s two witnesses. The word of truth lay dead in her streets, and those who hated the restrictions and requirements of God’s law were jubilant” (GC 274, p. 204). Continuation of the v. 9 rejoicing of atheist France. Agrees with pioneer.

Pioneer reading (DAR 503.2-503.3): Smith reads “ascended up to heaven” as great exaltation (cf. Dan 4:22: “Thy greatness is grown, and reacheth unto heaven”): “Here we see that the expression signifies great exaltation. Have the Scriptures attained to such a state of exaltation as here indicated, since France made war upon them? — They have. Shortly after, the British Bible Society was organized (1804); then followed the American Bible Society (1817); and these, with their almost innumerable auxiliaries, are scattering the Bible everywhere“ (DAR 503.2). Smith then catalogues the exaltation’s magnitude: “Since that period, the Bible has been translated into nearly two hundred different languages that it was never in before; and the improvements in paper-making and printing within the last seventy-five years have given an impetus to the work of scattering Bibles, which is without a parallel“ (DAR 503.2). And: “One vessel carried out from England fifty-nine tons of Bibles for the emancipated slaves in the West Indies... translations of the Scriptures have increased fivefold, and the circulation of the Scriptures thirty fold... it has been translated into languages embracing nine tenths of the human race. And the American Bible Society, in its eightieth annual report, dated May, 1896, gives the number of Bibles and parts of Bibles issued by that society alone, as 61,705,841“ (DAR 503.3). Conclusion: “the Scriptures may truly be said to be exalted ‘to heaven in a cloud,’ a cloud being an emblem of heavenly elevation“ (DAR 503.3).

Note (minor DAR-Smith date variance): Smith dates the American Bible Society to 1817 (DAR 503.2); the standard external date is 1816. The earlier row’s “ABS 1816” reflects external history, not Smith.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 205-206): Exaltation of the Scriptures globally through 19th-century Bible societies and missions, linked to the opening of the little book of Daniel in 1798. Verbatim: “According to Revelation 10, the witnesses resurrected when the little book of Daniel 8-12 was unsealed and knowledge of Bible prophecy increased. This happened exactly in 1798” (p. 205). Bohr then quotes EGW: “Since France made war upon God’s two witnesses, they have been honored as never before. In 1804 the British and Foreign Bible Society was organized... In 1816, the American Bible Society was founded. When the British Society was formed, the Bible had been printed and circulated in fifty tongues. It has since been translated into many hundreds of languages and dialects” (GC 287, p. 205). The two groups of enemies who “beheld them” Bohr identifies as: (1) the gentile/papal enemies of the 1260 years, and (2) the beast from the abyss / France (p. 205). Agrees with pioneer; supplies the explicit Rev 10 / unsealed-little-book cross-link Smith does not draw.

Pioneer reading (DAR 505.5-505.6): Smith treats v. 16 in the same paragraph as v. 15 — part of the prophet’s anticipatory glance to the kingdom’s full establishment under the seventh trumpet (DAR 505.5-505.6). Smith does not at this paragraph offer an identification of the twenty-four elders (the 12 patriarchs + 12 apostles gloss); his focus is on the kingdom-transfer event the elders’ worship attends.

Extension beyond Smith (not in DAR): The “12 patriarchs + 12 apostles” identification of the 24 elders is a standard pioneer-era reading (and Smith does treat the elders at Rev 4:4 elsewhere in DAR), but it is not stated by Smith at Rev 11:16.

Bohr’s reading (Revelation’s Seven Trumpets): No discrete verse-16 exegesis (no “Comments on Verse 16” section); covered under the seventh-trumpet block of Rev 11:15-17 in the Chapter 14 treatment (pp. 325-328). Bohr quotes the verse as part of the seventh-trumpet block without unpacking the 24 elders’ identity.

Pioneer reading (DAR 505.5-505.6): Smith treats v. 17 in the same paragraph as vv. 15-16: the prophet’s anticipatory glance to “the full establishment of the kingdom of God” under the seventh trumpet — “the transfer of the kingdoms from earthly powers to Him whose right it is to reign, is the principal event to occur in the early years of its sounding“ (DAR 505.6).

Extension beyond Smith (not in DAR): Smith does not explicitly cross-link “taken thy great power and reigned” to the Dan 7:13-14 Son-of-Man enthronement scene at this paragraph; the cross-link is structurally consistent with his sanctuary framework but not stated at this verse.

Bohr’s reading (Revelation’s Seven Trumpets, pp. 18, 328): Bohr notes a deliberate shift in the divine title formula at v. 17: “Earlier in Revelation God described Himself as the one who was, and is and is to come (Revelation 1:8), but in Revelation 11:17 (when the seventh trumpet sounds) He is spoken of as the one who is and who was and has taken His great power and begun to reign” (p. 18). The “is to come” is dropped because Jesus has come — He has taken His kingdom. Verbatim on the structural division: “Revelation 11:17 actually concludes the seventh trumpet. Revelation 11:18 then introduces and summarizes the main events of the rest of the book” (p. 328). Diverges slightly from Smith on framework: for Bohr v.17 is the terminus of the trumpet series proper, with v.18 launching a new compositional unit summarizing Rev 12-22.

Popular SDA reading (which both Smith and Bohr reject): The widely-taught contemporary SDA assumption identifies “the time of the dead, that they should be judged“ with the 1844 investigative (pre-advent) judgment of Daniel 7-8 — i.e., the heavenly tribunal that opens in 1844 to examine the cases of the professed righteous dead before Christ’s return. On this reading the clause becomes a confirmation marker for the 1844 sanctuary message: the seventh trumpet sounds; the temple opens (v. 19); the investigative judgment of the dead begins. This is the reading found in many popular SDA expositions, sermon series, and Sabbath-School notes that treat Rev 11:18-19 as a single 1844-anchored block. Both Uriah Smith and Stephen Bohr disagree with this reading and place the clause after the seven last plagues, in the millennium.

Pioneer reading (DAR 506.2-507.1): Smith reads each clause sequentially. “The Nations Were Angry“ — “Commencing with the wonderful revolution in Europe in 1848, that spontaneous outburst of violence among the nations, their anger toward one another, their jealousy and envy, have been constantly increasing“ (DAR 506.2). “Thy wrath is come“ = the seven last plagues: “The wrath of God for the present generation is filled up in the seven last plagues (chapter 15:1), which consequently must here be referred to“ (DAR 506.3). “The time of the dead that they should be judged“ Smith reads not as the investigative judgment but as the post-plague millennial judgment of the wicked dead: “The great majority of the dead, that is, the wicked, are still in their graves after the visitation of the plagues, and the close of this dispensation. A work of judgment, of allotting to each one the punishment due to his crimes, is carried on in reference to them by the saints, in conjunction with Christ, during the one thousand years following the first resurrection. 1 Corinthians 6:2; Revelation 20:4. Inasmuch as this judgment of the dead follows the wrath of God, or the seven last plagues, it would seem necessary to refer it to the one thousand years of judgment upon the wicked... for the investigative Judgment takes place before the plagues are poured out“ (DAR 506.4). “Reward unto thy servants“ = the new earth at the end of the millennium (DAR 506.5, citing Matt 25:34). “Destroy them that destroy the earth“ = the final destruction of the wicked by fire (DAR 507.1, citing 2 Pet 3:7; Rev 20:9). Smith concludes: “By this we learn that the seventh trumpet reaches over to the end of the one thousand years“ (DAR 507.1).

Bohr’s reading (Revelation’s Seven Trumpets, pp. 5, 328): Rev 11:18 is a five-fold summary of Revelation 12-22 — five separate, sequential phases, NOT a compressed final-scene block. Verbatim: “Revelation 11:18 then introduces and summarizes the main events of the rest of the book. This verse contains five key points of time that form the structure of the rest of the book: Revelation 12-14 — The Nations were angry; Revelation 15-19 — Your wrath has come; Revelation 20:4, 11, 12 — The time to judge the dead; Revelation 19:11-21; 22:12 — The time to reward your servants; Revelation 20:14, 15 — Destroy those who destroy the earth” (p. 328). On the “time to judge the dead” phase specifically: Bohr places it at Revelation 20:4, 11, 12 — the millennial judgment of the wicked dead (NOT the 1844 investigative judgment). Bohr quotes EGW EW p. 36: “the [1] anger of the nations, the [2] wrath of God, and the [3] time to judge the dead were separate and distinct, one following the other” (pp. 5, 328). The five phases run from the present (nations angry) through the plagues (wrath), then the millennial judgment of the dead, then the second-coming reward, then the final destruction.

Pioneer–Bohr convergence (against the popular SDA reading): This verse is one of the rare points where the pioneer (Smith) and Bohr converge against the popular contemporary SDA assumption.

Both Smith and Bohr cite the same EGW sequencing (EW p. 36) — “the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other” — and both apply the same Scripture-is-its-own-expositor move: Rev 20:4, 11-12 is the only place in Scripture where the saints sit on thrones and judge the dead, so that is what Rev 11:18’s “time of the dead that they should be judged” must mean. Smith adds the explicit defeater for the popular reading: “for the investigative Judgment takes place before the plagues are poured out“ (DAR 506.4) — Rev 11:18 puts this judgment after the wrath, so it cannot be the 1844 investigative judgment. Bohr echoes the same structural argument: the five clauses of v.18 are sequential, not synchronous, and the third clause maps to Rev 20, not to 1844.

Pioneer reading (DAR 507.4-508.1): Smith reads v. 19 as the third pass over the seventh-trumpet ground — Christ’s entry into the most holy place at the close of the 2300 days: “We know it is the holy of holies that is here opened; for the ark is seen; and in that apartment alone the ark was deposited. This took place at the end of the 2300 days, when the sanctuary was to be cleansed, the time when the prophetic periods expired, and the seventh angel commenced to sound“ (DAR 507.4). Smith argues from the ark’s name (“ark of his testament”) that the literal tables of the law are still there: “The ark was called the ark of the covenant, or testament, because it was made for the express purpose of containing the tables of the testimony, or ten commandments. Exodus 25:16; 31:18; Deuteronomy 10:2, 5. It was put to no other use, and owed its name solely to the fact that it contained the tables of the law. If the tables were not therein, it would not be the ark of his (God’s) testament, and could not truthfully be so called. Yet John, beholding the ark in heaven under the sounding of the seventh trumpet, still calls it the ‘ark of his testament,’ affording unanswerable proof that the law is still there, unaltered in one jot or tittle“ (DAR 507.4). The closing “lightnings, voices, thunderings, earthquake, great hail” Smith reads as the final convulsion of nature at the close of the millennium, cross-linked to Rev 16:17-21 and Rev 21:5: “the drama will soon close with the lightnings, thunderings, voices, the earthquake, and great hail, which will constitute nature’s last convulsion before all things are made new at the close of the thousand years“ (DAR 508.1).

Bohr’s reading (Revelation’s Seven Trumpets, pp. 5, 19, 359-360): Rev 11:19 = the opening of the most holy place in 1844, marking the start of the investigative judgment — the introduction to the vision of Revelation 12-14, NOT the conclusion of chapter 11. Verbatim: “Revelation 11:19 is not the conclusion of chapter 11 but rather the introduction to chapters 12-14. In other words, Revelation 11:19 brings us to the same climax as Revelation 11:1 does in chapter ten. Thus, Revelation 11:1 speaks about the beginning of the judgment in heaven after the great disappointment and Revelation 11:19 reaches the same climax again” (p. 359). On the two-part structure of v.19: “Revelation 11:19 (first part): The temple opens in 1844 and the sixth trumpet begins the gathering of the righteous and the wicked. When the temple closes there will be voices, thunder, lightning, a great earthquake and great hail. Revelation 11:19 (second part); 15:5-8: The temple closes and the seven plagues fall culminating with the seventh plague where the same phenomena of Revelation 11:19 are described” (p. 359). Bohr quotes EGW: “the announcement, ‘The temple of God was opened in heaven, and there was seen in his temple the ark of his testament,’ points to the opening of the most holy place of the heavenly sanctuary, at the end of the twenty-three hundred days—in 1844—as Christ entered there to perform the closing work of the atonement” (RH Nov 9, 1905, p. 360). Bohr also draws the Day-of-Atonement / ark-of-the-testament link via 4SP 273 (p. 360). Diverges from Smith on v.19’s compositional role: Smith treats v.19 as the third pass over the seventh-trumpet ground and reads the lightnings/earthquake/hail as the final convulsion of nature at the close of the millennium; Bohr treats v.19 as the introduction to Rev 12-14 and reads the second-half phenomena as the seventh-plague (Rev 16:17-21) closing of the heavenly temple. Both agree on the most-holy-place-opened-in-1844 identification.

Pioneer reading (DAR 510.1): Treated as part of the vv. 1-2 block above. Smith reads the travail as the OT-church’s longing for Messiah’s advent: “Verses 1 and 2 cover a period of time commencing just previous to the opening of the present dispensation, when the church was earnestly longing for and expecting the advent of the Messiah“ (DAR 510.1, cross-linking Luke 2:25, 26, 38 — Simeon and Anna).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 27, 30): The travail is the OT-church longing for the Deliverer, framed against the Exodus backdrop: “God’s people were crying out in travail because of the bitter bondage to cruel taskmasters (Exodus 1:13-14; 2:7, 12-14). Israel was longing for the birth of a deliverer (Exodus 2:23-25)... When Jesus was about to be born into this world, the whole of humanity was in bondage to sin (John 8:32-34; Hebrews 2:14-15). Revelation 12:2 depicts the woman in travail, longing for a deliverer“ (p. 27). On the Seed itself: “The Seed is Jesus as can be seen clearly in Revelation 12:5“ (p. 30).

Pioneer reading (DAR 511.2): Direct identification: “There can certainly be no doubt that the man child represents Jesus Christ. The time to which the prophecy refers is equally evident. It was the time when Christ appeared in this world as a babe in Bethlehem“ (DAR 511.2). The “caught up unto God, and to his throne” Smith reads as Christ’s ascension (cross-linking Eph 1:20-21; Heb 8:1; Rev 3:21; Ps 2:7-9 for the rod-of-iron commission).

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 30): “The Seed is Jesus as can be seen clearly in Revelation 12:5“ (p. 30). Bohr treats the “caught up” as Christ’s ascension following his death and resurrection (cf. p. 33: “Jesus died, was buried, was resurrected and ascended to heaven (Revelation 12: 5)“ — under the Moses-Exodus typology).

Pioneer reading (DAR 512.2, 517.3): Direct historical anchor: “And the church fled into the wilderness at the time the papacy was established, in 538, where it was nourished by the word of God and the ministration of angels during the long, dark, and bloody rule of that power, 1260 years“ (DAR 512.2). On the day-year and the equivalence with Dan 7:25’s “time and times and half a time”: “The mention of the period during which the woman is nourished in the wilderness as ‘a time and times and half a time,’ the exact phraseology used in Daniel 7:25, furnishes a key for the explanation of the latter passage; for the very same period is called in verse 6 of Revelation 12, ‘a thousand two hundred and threescore days.’ This shows that a ‘time’ is one year, 360 days; two ‘times,’ two years, or 720 days; and ‘half a time,’ half a year, or 180 days, making in all 1260 days; and this, being symbolic, signifies 1260 literal years“ (DAR 517.3).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 33-34, 45): Same 538-1798 anchor, with the Elijah typology as the supporting backdrop. On the period: “The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7 — the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the establishment of the papacy, A.D. 538, and terminated in 1798“ (p. 34, citing GC 439). And on the structural relationship of v.6 to vv. 13-15: “Revelation 12:6 amplified in 12:13-15... The devil first wanted to get rid of the child (12:1-5, 7-12). When the child escaped, then he goes after the mother (12:6, 13-15)... Revelation 12:6 introduces several elements that are repeated and amplified in verses 13-15: ‘Woman’ ‘Serpent’ ‘Wilderness’ ‘Place’ ‘Nourished’ ‘time, times and half a time’**” (pp. 33-34). Bohr supplements with the Elijah backdrop (1 Kings 17:3 — Elijah hidden by the brook Cherith; 1 Kings 17:4, 6 — fed by ravens) as the OT type for the woman’s wilderness flight and nourishment (pp. 40).

Pioneer reading (DAR 516.1): Smith reads the celebration as prospective, not retrospective: “But hereupon a song is sung in heaven, ‘Now is come salvation,’ etc. How is this, if these scenes are in the past? Had salvation, and strength, and the kingdom of God, and the power of his Christ, then come? Not at all; but this song was sung prospectively. These things were made sure. The great victory had been won by Christ which put the question of their establishment forever at rest. Just as we read in other scriptures, ‘We have eternal life,’ ‘We have redemption through his blood,’ etc., as though we were now in actual possession of these blessings; whereas we only have them by faith, and the language is simply an assurance that they are forever sure to the final overcomers“ (DAR 516.1).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 32-33): Bohr reads the celebration as the heavenly response to Christ’s victory at the cross — “It is finished“ (John 19:30) is the temporal occasion. He quotes EGW (5BC 1150 / DA 758) at length: “‘When Christ cried, “It is finished,” God’s unseen hand rent the strong fabric composing the veil of the temple from top to bottom. The way into the holiest of all was made manifest...’ (MS 111, 1897) 5BC, p. 1150. ‘Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, “It is finished.” John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory... Was there not joy among the angels? All heaven triumphed in the Savior’s victory. Satan was defeated, and knew that his kingdom was lost...’ DA, p. 758“ (pp. 32-33). On the substance: “Christ’s victory is celebrated in Revelation 12:10-12. There we are told that the heavenly host sang: because Christ had defeated Satan at the cross (see also John 12:31-33; Luke 10:18, 19)“ (p. 33). Convergent with Smith on the post-cross occasion of the song; divergent in tone — Smith reads the celebration as forward-looking (because final salvation is yet future); Bohr reads it as backward-looking (because the decisive blow has been struck and what remains is consequence).

Pioneer reading (DAR 516.2): Tied to v.11 above. Satan’s wrath increases as his time grows short (DAR 516.2 — “his wrath increases as his time grows short“).

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 33; Seven Trumpets, line 4512): Treated within the vv. 10-12 celebration block. “Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time“ (p. 33). Bohr cross-references the “woe” with the seventh-trumpet “nations were angry” macro-block (Seven Trumpets, line 4512: “Revelation 12:12 (woe to those who dwell on the earth)“), tying Rev 12 → Rev 11:18 → Rev 12-22 as the “Now the nations were angry” macro-structure.

Pioneer reading (DAR 517.1): Smith reads v.13 as the return to the historical track picked up at v.6 — Satan, failing to overcome Christ, turns his fury upon the church Christ established. “Suffice it to say that here we are again carried back to the time when Satan became fully aware that he had utterly failed in all his attempts against the Lord of glory in his earthly mission; and seeing this, he turned with tenfold fury, as already noticed, upon the church which Christ had established. Then we have again brought to view the church going into that condition here denominated being ‘in the wilderness.’ This must denote a state of seclusion from the public gaze, and of concealment from her foes. That church which during all the dark ages trumpeted her lordly commands into the ears of listening Christendom, and flaunted her ostentatious banners before gaping crowds, was not the church of Christ; it was the body of the mystery of iniquity. The ‘mystery of godliness’ was God manifested here as a man; the ‘mystery of iniquity’ was a man pretending to be God. This was the great apostasy, the mongrel produced by the union of heathenism and Christianity. The true church was out of sight; in secret places they worshiped God; the caves and the hidden recesses of the valleys of the Piedmont may be taken as representative places“ (DAR 517.1).

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 34): Same dragon-turns-to-woman move, with the Elijah typology as the explicit OT backdrop. “Verse 13: We now discover the reason why the dragon is enraged with the woman and went to make war with her. The dragon was angry because he had been cast down to the earth at the cross“ (p. 34, citing EW 191-192: “Satan again counseled with his angels, and with bitter hatred against God’s government told them that while he retained his power and authority upon earth their efforts must be tenfold stronger against the followers of Jesus...“). Note Bohr now tacitly aligns with Smith on the post-cross historical chronology of the dragon’s anti-church campaign — even though Bohr read vv. 7-9 as pre-creation, the cast-down of v.13 he reads as post-cross.

Pioneer reading (DAR 517.2-518.1): Smith reads the eagle’s wings via the Exodus typology — God’s deliverance of Israel from Pharaoh. “The eagles’ wings given her appropriately signify the haste with which the true church was obliged to provide for her own safety when the man of sin was installed in power, together with the assistance God provided her to this end. The like figure is used to describe God’s dealings with ancient Israel. By Moses he said to them: ‘Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.’ Exodus 19:4“ (DAR 517.2). And on the time-period: “The mention of the period during which the woman is nourished in the wilderness as ‘a time and times and half a time,’ the exact phraseology used in Daniel 7:25, furnishes a key for the explanation of the latter passage; for the very same period is called in verse 6 of Revelation 12, ‘a thousand two hundred and threescore days.’ This shows that a ‘time’ is one year, 360 days; two ‘times,’ two years, or 720 days; and ‘half a time,’ half a year, or 180 days, making in all 1260 days; and this, being symbolic, signifies 1260 literal years“ (DAR 517.3).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 34, 40): Same Exodus typology, same 538-1798 anchor, same day-year math, with the Elijah typology folded in. “Verse 14: The eagles’ wings bring to mind the exodus of Israel from Egypt. In Exodus 32:10-14 we find the imagery of the eagle rescuing Israel in the wilderness. The eagle is a swift, powerful fowl that flies high and protects its young like the apple of its eye. This is the same way that Jesus feels about His persecuted people. He feeds them, he places them upon His wings and protects them from the enemy. In Exodus 19:4 (see also Isaiah 40:31). God says that he took Israel upon eagles’ wings when He delivered them from bondage to pharaoh, the great dragon“ (p. 34). The Elijah backdrop strengthens the picture: God hides Elijah by the brook Cherith (1 Kings 17:3), feeds him by ravens (1 Kings 17:4, 6), and Elijah goes “for his life“ from Jezebel (1 Kings 19:1-2). All three OT scenes (Exodus deliverance, Elijah at Cherith, the wilderness flight) converge as types of the 1260-year wilderness church.

Pioneer reading (DAR 519.1-519.3): Smith identifies the remnant as the last generation of Christians on earth, specifically the Sabbath-keeping commandment-keepers of the close of probation. “But the dragon is not yet through with his work. Verse 17 brings to view another and a final outburst of his wrath, this time against the last generation of Christians to live on the earth. We say the last generation; for the war of the dragon is directed against the remnant of the woman’s seed; that is, the remnant of the seed, or individuals, that constitute the true church; and no generation but the last can truthfully be represented by the remnant. If the view is correct that we have already reached the generation which is to witness the closing up of earthly scenes, this warfare against the truth cannot be far in the future“ (DAR 519.1). “This remnant is characterized by their keeping of the commandments of God, and having the testimony of Jesus Christ. This points to a Sabbath reform to be accomplished in the last days; for on the Sabbath alone, as pertaining to the commandments, is there a difference of faith and practice among those who accept the decalogue as the moral law? This is more particularly brought to view in the message of Revelation 14:9-12“ (DAR 519.2). And the closing summary of the chapter’s three dragon-stages: “It may be proper to notice that according to the testimony of this chapter, three powers are made use of by the Devil to carry out his work, and hence are all spoken of as the dragon, he being the inspiring agent in them all. These are, (1) pagan Rome; (2) papal Rome; (3) the two-horned beast, our own government under the control of apostate Protestantism, which is the chief agent, as will hereafter appear, in making war upon those who keep the commandments of God, and have the testimony of Jesus“ (DAR 519.3).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 42, 46; Seven Trumpets, lines 4458, 4600-4601): Same end-time remnant, framed explicitly as the end-time Elijah completing the Mal 4:1-3 story. “Revelation 12:17: After the three and a half times God will raise up a people who will keep the commandments of God, have the gift of prophecy, preach true worship to the creator, restore the everlasting gospel, denounce Babylon, lead the world to take a stand for the seal of God or the mark of the beast. This will be the end time Elijah with the power from heaven which will enlighten the world with its glory (Revelation 18:1) and will suffer persecution just as Elijah“ (p. 42). On the seed-of-the-seed grammar: “Who is the remnant of the woman’s Seed in Revelation 12? The woman’s seed has already been identified as Christ in the first five verses of the chapter so the remnant of her Seed must be the remnant of Jesus. In other words, this would be the Seed’s seed. Both Jesus (John 12:24) and the apostle Paul developed this idea (Galatians 3:16, 28, 29). This last remnant is not the remnant of the woman but rather the remnant of the woman’s Seed!“ (pp. 45-46). And on the dragon’s continued working through earth-beast = USA at the end of time (consistent with Smith’s third-dragon-power identification): “In all stages it is Satan working through Rome. Dragon persecutes the child then hands off the baton to the beast (Revelation 12), then, after a period of respite, the beast from the earth speaks like a dragon“ (p. 44, with EGW GC 581 and LDE 381 quoted at p. 44).

Pioneer–Bohr convergence on the remnant: Both Smith and Bohr identify the remnant of v.17 as the end-time commandment-keeping, prophecy-bearing church facing the dragon’s final assault; both read this church as the recipient of the Rev 14:6-12 three angels’ messages; both connect the persecuting power at v.17 to the Rev 13:11ff land-beast (apostate-Protestant USA acting under papal influence). The reading converges fully on the climactic identification — only the typological emphasis differs (Smith: Sabbath-reform last-generation; Bohr: end-time Elijah completing Mal 4:1-3).

Pioneer reading (DAR 520.1ff — sea-beast block covers vv.1-10; specific commentary at DAR 520.2-525.2): Smith treats vv.1-10 as a single sea-beast block = papal Rome, “the Roman empire as a whole brought to view in its two phases, pagan and papal” (DAR 521.1). The leopard beast “symbolizes a power which exercises ecclesiastical as well as civil authority” (DAR 521.2). Sea = “’peoples, and multitudes, and nations, and tongues.’ Revelation 17:15” — “Whenever a beast is seen to come up out of the sea, it denotes that the power arises in a thickly populated territory” (DAR 520.2). Smith establishes the identification with the little horn of Dan 7 via six points of identity (DAR 524.1-525.2): blasphemy, war on the saints, mouth speaking great things, rising at the cessation of pagan Rome, continuing 1260 years, and dominion taken away at the end of that period — “those symbols represent the same identical power” (DAR 525.1). The “seven heads” Smith treats at DAR 525.3 as seven successive Roman forms of government (six pagan + one papal). Note (not in DAR Rev 13:1 commentary): the “ten horns = divisions of the Western Empire” identification is standard pioneer (treated on Dan 7), but Smith does not unpack the ten horns in his Rev 13:1 block, referring the reader to ch. 17:10 (DAR 521.1). The “name of blasphemy” Smith addresses under v.6 (papal titles, DAR 526.1).

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 57): The papacy — sea-beast. Bohr identifies the symbols clause-by-clause: “Sand of the sea (the beasts of Daniel 7:1, 2 also came up from the sea. The turbulent wind-tossed sea represents warring nations—Isaiah 17:12, 13). Seven heads (the seven heads on the single beast represent stages of the total career of the nation’s beginning with Babylon and ending with the resurrected papacy. . . A careful study of Revelation 12, 13, 17 clearly indicates that the heads rule one at a time in historical succession. Ten horns: The horns are not disbursed among the seven heads but rather are all on the same head. Our study will reveal that the ten horns are on heads # 5, 6, 7. Blasphemous name (this blasphemous name has a mysterious number whose total is 666)” (p. 57). Bohr’s seven heads = seven kingdoms (Babylon → Medo-Persia → Greece → Imperial Rome → Divided Rome → Papal Rome → resurrected Papal Rome), explicitly not seven popes since 1929 (p. 64).

Pioneer reading (DAR covers v.2 within the sea-beast block; specific comment at DAR 523.1-523.3): Smith treats the leopard beast as the same Roman empire as the dragon but in a different religious phase: “this beast symbolizes Rome in its professedly Christian form. And it is this change of religion, and this alone, which makes a change in the symbol necessary” (DAR 523.1). On the dragon giving his seat: “By what power was pagan Rome succeeded? We all know that it was by papal Rome. It matters not to our present purpose when or by what means this change was effected; the great fact is apparent, and is acknowledged by all, that the next great phase of the Roman empire after its pagan form was its papal” (DAR 523.2). Extension beyond Smith (not in DAR Rev 13:2): the lion/bear/leopard → Babylon/Medo-Persia/Greece identification is standard pioneer (cf. Dan 7) but Smith does not unpack the heritage in his v.2 comment. The claim that “Constantine moved the imperial capital to Constantinople (AD 330)” as the mechanism by which the dragon gave Rome to the bishop is explicitly disclaimed by Smith (“It matters not... when or by what means this change was effected,” DAR 523.2) — it is later pioneer/Adventist tradition, not Smith’s Rev 13:2 commentary.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 58-71): Composite beast carries the heritage of Dan 7’s first three beasts in reverse order. Verbatim: “One is struck by the fact that the identical beasts of Daniel 7 are mentioned but in reverse order. The reason for the reversal of order is that Daniel is living in the period of the lion (Babylon) and is looking forward while John is living in the period of the dragon (the Roman Empire) and is looking backwards” (p. 58). Bohr distinguishes four stages of Rome: Imperial (168 BC-476 AD), Divided (476-538 AD), Papal during 1260 years (538-1798), Papal Revived (still future) (pp. 58-59, 63-64). On the dragon transferring authority, Bohr identifies a specific historical mechanism Smith deliberately declined to anchor: “When the Empire fell apart and Constantine moved the see of the empire to Constantinople, the dragon had given the beast ‘his power, his throne and great authority’ (Revelation 13:2)” (p. 71). Note (not in DAR Rev 13:2): Smith explicitly declines this Constantine-330-AD mechanism (“It matters not... when or by what means this change was effected,” DAR 523.2). Bohr’s Constantinople-handover is therefore an Extension beyond Smith.

Pioneer reading (DAR covers v.4 within the sea-beast block; no dedicated v.4 paragraph — coverage at DAR 521.4-525.3): Smith does not unpack v.4 (“they worshipped the dragon... they worshipped the beast”) as a separate clause. His sea-beast block treats worship of the beast as the system emerging through the 1260-year supremacy he establishes at DAR 524.7-525.3, and the boast “who is able to make war with him?” is implicit in his characterization of the leopard beast as the unrivaled persecuting power “from which... the church suffers war and persecution” for 1260 years (DAR 521.4). Extension beyond Smith (not in DAR Rev 13:4): the specific catalogue “from the Albigensian crusades through the Inquisition” is standard pioneer/Protestant martyrology but Smith does not enumerate it in his sea-beast block on Rev 13. The French-sword-1798 anchor is Smith’s (DAR 525.3, 527.1).

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 89): World will worship the dragon (Satan working through Rome) and the beast. Verbatim: “This is the reason why Revelation 13:4 affirms that the world will not only worship the beast but it will also worship the dragon from whom the beast received its power, its throne and great authority!” (p. 89). The “who is able to make war with him?” worship-cry Bohr ties to the Daniel-3 Nebuchadnezzar-image backdrop and to the eschatological global worship-of-the-beast crisis that will follow the healing of the wound (pp. 65-66, citing multiple EGW statements on the universal worship-of-the-spurious-sabbath).

Pioneer reading (DAR covers v.5 within the sea-beast block; specific comment at DAR 524.4-524.7, 525.3): Smith equates 42 months with the 1260-year period of Dan 7:25: “Power was given to the little horn to continue for a time, times, and the dividing of time, or 1260 years. Daniel 7:25. To this beast also power was given for forty-two months, or 1260 years. Revelation 13:5” (DAR 524.7). The terminal point (1798) is established at DAR 525.3 via the captivity/wounding event. The “mouth speaking great things and blasphemies” Smith links directly to Dan 7:25 / Dan 7:8, 20 (DAR 524.2, 524.4-524.5). Note (not in DAR Rev 13:5): the specific 538 starting-date with the mechanism “Justinian’s decree taking effect when Belisarius expelled the Ostrogoths from Rome” is standard pioneer chronology (Smith treats it in his Dan 7 commentary) but is not unpacked in his Rev 13:5 block — he simply asserts the 1260-year span. The cross-link to Rev 12:6, 14 and Rev 11:2-3 is standard pioneer methodology, not explicit in Smith’s v.5 paragraph. The Vicarius Filii Dei numerical exposition Smith reserves for v.18 (DAR 580.1).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 59, 63-64, 90): 1260 years 538-1798 (agrees with pioneer). Bohr’s chronology: “Stage #3: Papal Rome during the 1260 Years (538 AD-1798 AD)” (p. 59), and the explicit 42-month → 1260-year linkage: “the beast which received its power, throne and great authority from the dragon and then ruled for 42 months (13:5)” (p. 64). Bohr ties Rev 13:5’s 42 months to Dan 7:25’s “time, times and half a time” via the “ten characteristics” cross-reference set (pp. 59-63), where characteristic #7 is “The horn would rule for 3.5 times (7:25)” (p. 63).

Pioneer reading (DAR 526.1-526.2): Smith comments directly: “This beast opens his mouth in blasphemy against God to blaspheme his name. (See mention under Daniel 7:25 of the presumptuous titles assumed by the popes.)” (DAR 526.1). On the tabernacle: “He blasphemes the tabernacle in heaven by turning the attention of his subjects to his own throne and palace instead of to the tabernacle of God; by turning their attention away from the city of God, Jerusalem above, and pointing them to Rome as the eternal city; and he blasphemes them that dwell in heaven by assuming to exercise the power of forgiving sins, and so turning away the minds of men from the mediatorial work of Christ and his heavenly assistants in the sanctuary above” (DAR 526.2). Note (not in DAR Rev 13:6): the explicit John 10:33 / Matt 9:3 proof-texts and the specific references to “the confessional,” “the doctrine of the immaculate sacrifice,” and “the earthly counterfeit of the mass” are standard pioneer/Protestant glosses but not in Smith’s v.6 paragraph — Smith focuses on (a) papal titles (forwarding to Dan 7:25), (b) Rome-as-eternal-city counterfeit to the heavenly Jerusalem, and (c) the forgiveness-of-sins prerogative that displaces Christ’s mediation.

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 38, with chapter framework on pp. 215, 38): Blasphemy against God’s name + tabernacle + those who dwell in heaven; Bohr ties the clause to the Elijah-vs-Baal first-table-of-the-law conflict-backdrop. Verbatim quotation of the verse at p. 38: “Then he [the beast] opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven.” Bohr maps each clause of vv. 4-15 onto a commandment violation: “Name is blasphemed [third commandment] (Revelation 13:6)” (p. 215). The “his tabernacle and them that dwell in heaven” Bohr reads under the broader Dan 8:11-14 sanctuary attack framework (“He even exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of His sanctuary was cast down,” Dan 8:11 quoted on p. 38, immediately preceding the Rev 13:6 quotation). Agrees with pioneer in substance, adding the explicit decalogue mapping.

Pioneer reading (DAR covers v.7 within the sea-beast block; specific comment at DAR 524.3, 521.4): Smith equates v.7’s “make war with the saints” to Dan 7:21: “The little horn made war with the saints, and prevailed against them. Daniel 7:21. This beast also (Revelation 13:7) makes war with the saints, and overcomes them” (DAR 524.3). The 1260 years of war and persecution Smith sets up in his framing: “From this power, for the long period of 1260 years, the church suffers war and persecution” (DAR 521.4). Extension beyond Smith (not in DAR Rev 13:7): Smith does not enumerate the specific persecutions in his Rev 13 sea-beast block (Albigenses/Waldenses crusades, Inquisition dates 1184/1233/1834, Hussites, Marian persecutions, St. Bartholomew’s 1572, dragonnades / Edict of Nantes 1685, 50-100 million martyrs estimate). That detailed martyrology is standard pioneer/Protestant historiography but not in Smith’s v.7 paragraph.

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 64): Agrees: papal Rome made war on the saints for 42 months / 1260 years. Bohr quotes Rev 13:5, 7 together to establish the parallel with the little horn: “And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation” (p. 64). He then concludes: “It will be noticed that the beast that received its power, its throne and great authority from the dragon, is in the same place in the order and performed the same actions for the same time period as the little horn. Thus the little horn and the beast represent the very same power” (p. 64). Bohr further reads v. 7 forward to end-time persecution (standard pioneer position).

Pioneer reading (DAR covers v.8 within the sea-beast block; no dedicated v.8 paragraph — coverage at DAR 521.4-525.3, with the forward look picked up at DAR 577.2): Smith does not unpack v.8 (“all that dwell upon the earth shall worship him”) as a separate clause in his sea-beast block. The forward-looking universal worship is explicit only later, under his earth-beast commentary, where he writes: “While, according to the prophecy, the ‘image’ can be looked for only in the United States, the worship of the beast will prevail in other countries also; for all the world is to wonder after the beast” (DAR 577.2). Extension beyond Smith (not in DAR Rev 13:8): the specific reading of v.8 as eschatological climax tied to the image-of-the-beast crisis (rather than during the 1260 years), and the cross-link chain Phil 4:3 / Rev 3:5 / 20:12 / 21:27 for the Lamb’s book of life, is standard pioneer extension but not explicit in Smith’s Rev 13 commentary.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 3, 65-66, 215): Future / eschatological universal worship. In his literary structure of Rev 13, Bohr flags v.8 as the future climax: “Future (Revelation 13:8): The whole world will worship the beast when the wound is healed” (p. 3). He stacks EGW statements at pp. 65-66 to support the future universal Sunday-law worship — e.g., “As America, the land of religious liberty, shall unite with the papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example” (Testimonies 6.18, quoted p. 66); “The decree enforcing the worship of this day is to go forth to all the world” (Last Day Events p. 134-135, quoted p. 65). In his decalogue mapping at p. 215, Bohr cites Rev 13:8 alongside vv. 12, 15 as enforcing the worship that violates the first commandment. Agrees with pioneer that v. 8 is eschatological.

Pioneer reading (DAR covers v.9 within the sea-beast block but offers no dedicated v.9 paragraph in DAR 520-527): Smith does not unpack v.9 (“If any man have an ear, let him hear”) in his sea-beast block — he moves directly from his v.6 tabernacle gloss (DAR 526.1-526.2) to his v.10 captivity gloss (DAR 527.1). Extension beyond Smith (not in DAR Rev 13:9): the “solemn warning formula” reading — the seven-church-messages parallel (Rev 2-3) and the framing “consequences of misreading Rev 13 are spiritual life or death” — is standard pioneer/Adventist gloss but not present in Smith’s Rev 13 commentary.

Bohr’s reading (Great Prophecies of Daniel and Revelation): No discrete verse-9 exegesis. Bohr’s literary structure groups v.9 with v.10 as “Past Revelation 13:9-10: Past: The deadly wound is given” (p. 3); v.9 functions as the call-to-attention immediately preceding the captivity/wound oracle of v.10, which Bohr then unpacks at length (pp. 67-83).

Pioneer reading (DAR 527.1, restating DAR 524.8 and 525.3): Smith comments directly: “By verse 10 we are again referred to the events of 1798, when that power that had for 1260 years led the saints of God into captivity, was led into captivity itself, as already noticed” (DAR 527.1). The captivity event is detailed at DAR 525.3 (“the pope was taken prisoner by Berthier, the French general, and the papal government was for a time abolished, in 1798. Stripped of his power, both civil and ecclesiastical, the captive pope, Pius VI, died in exile at Valence in France, Aug. 29, 1799”) and at DAR 524.8 (“Both these specifications [Dan 7:26 + Rev 13:10] were fulfilled in the captivity and exile of the pope, and the temporary overthrow of the papacy by France in 1798”). Note (not in DAR Rev 13:10): the proof-texts Gen 9:6 and Jer 15:2 (“blood for blood / sword for sword” principle) are standard biblical-theology background but Smith does not cite them at v.10. The “patience of the saints looks forward to the eschatological persecution still to come” reading is a forward extension; Smith’s v.10 anchor is the 1798 backward-looking judgment-in-kind on the papacy.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 67-77): Fulfilled 1798 — judgment-in-kind on the papacy by the very sword (state power) it had once wielded against the saints. Bohr argues, against the popular reading, that the sword in v. 10 is not the Bible: “Whenever I ask people what the sword of Revelation 13 represents they generally answer: ‘It represents the Word of God.’ It is true that the sword can represent the Bible. However, the sword that wounded the beast in Revelation 13:10 was not the Bible. It is quite obvious that the papacy did not use the Bible to slay the saints!!” (pp. 67-68). The sword = “the punitive power of the state to punish civil and criminal transgressions” (p. 68), grounded in Rom 13:1-4. He further argues the captivity in v. 10 reaches beyond Pius VI to the entire papal system: “Thus we are to understand the captivity of the beast in Revelation 13:10. When the beast could use the sword of kings to accomplish its purposes it was free but when the kings removed the sword, it was in captivity. Thus, the captivity mentioned in Revelation 13:10 does not refer merely to Pope Pius VI being taken captive in 1798 but rather the entire system that he represented” (p. 75). On the agent: “On February 12, 1798 General Berthier entered Vatican City, deposed Pope Pius VI, removed his triple crown, informed him that his power was at an end, and took him prisoner to France where he died in exile in 1799” (p. 76). Bohr also stacks historians (Trevor, Rickaby, Gill, Weitlauff) and Ranko Stefanovic to corroborate the “deadly wound = political-religious transformation of 1789-1798” reading (pp. 76-77). Agrees with pioneer on the 1798 anchor; goes beyond Smith on (a) the sword-as-state-power exegesis and (b) the captivity-as-systemic, not personal.

Pioneer reading (DAR covers v.11 within the earth-beast block; specific exposition at DAR 527.2-540.10, summary at DAR 540.1-540.10): The United States of America. Smith structures his earth-beast exposition into thirteen numbered sections (DAR 527.2 onward): (1) Probabilities considered (DAR 528.2), (2) Chronology — rises 1798 (DAR 529.8), (3) Age — youthful power (DAR 531.3), (4) Location — Western Hemisphere (DAR 531.5-534.3), (5) Manner of rise — peaceful “coming up out of the earth” (DAR 534.4-537.1, using Greek ἀναβαῖνον = “to grow or spring up as a plant,” DAR 535.1), (6) Character — “what the world had not seen for ages; viz., a church without a pope, and a state without a king” (DAR 537.2-538.1, citing Constitution Article VI and First Amendment), (7) Republican government (DAR 538.2-539.1), (8) Protestant nation (DAR 539.2), (9) The dragon voice — future religious oppression (DAR 539.3-541.2; Smith summarizes the first nine as “nine specifications” at DAR 540.1-540.10), (10) Great wonders (Spiritualism, DAR 542.3ff), (11) Image to the beast (DAR 546.2ff), (12) Mark of the beast (DAR 548.5ff), (13) The closing work (DAR 562.1ff). Smith’s summary: “It is therefore impossible to apply the symbol of Revelation 13:11 to any other government but that of the United States” (DAR 540.10). Correction to prior reference text: Smith gives thirteen numbered sections (not twelve); the first nine are summarized in the “nine specifications” recap at DAR 540.1-540.10.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 85-93, 121): USA. Bohr distinguishes the territory (Rev 12:16) from the government (Rev 13:11): “The word ‘earth’ in Revelation 13:11-18 has a restricted meaning. In context, it applies primarily to the geographical territory of the United States as seen by the historical sequence of Revelation 12:13-17” (p. 85). On the lamblike horns: “The closest Biblical parallel to the lamb-horned beast of Revelation 13:11 is the ram of Daniel 8. . . The ram represents one nation that was composed of two kingdoms—the Medes and the Persians. The inevitable conclusion is that the two horns like a lamb in Revelation 13:11 symbolize two kingdoms that exist side by side within a single nation” (pp. 92-93). The two lamblike horns = the two kingdoms Jesus recognized in Matt 22:15-21 (church + state, civil + religious liberty) (pp. 93-94). Bohr develops ten characteristics of the land beast (pp. 89-92): (1) beasts = nations; (2) rises after the 1260 years, around 1798; (3) rises with the deadly wound; (4) earth = sparsely populated area (citing Daniel Boorstin’s “emptiness was America’s special fertility”); (5) rose silently like a plant; (6) west of the Daniel-7 powers; (7) on the territory that sheltered the woman in Rev 12; (8) co-existent with sea beast, not successor; (9) grows into worldwide superpower; (10) two lamblike horns + dragon voice. Bohr concludes Rev 13:11 is the “summary statement of the entire career of the earth beast” (p. 87), not a description of a simultaneous lamb/dragon character — “When this beast rises from the earth it has two horns like a lamb and only later on, while it still has the horns like the lamb, it will speak like a dragon” (pp. 87-88).

Pioneer reading (DAR covers v.12 within the earth-beast block; specific comment at DAR 562.1, with the mechanism unpacked across DAR 546.2-548.4 and DAR 561.2-562.3): Smith’s most explicit statement of the v.12 mechanism is at DAR 562.1: “An ecclesiastical organization composed of a greater or less number of the different sects of our land, with some degree of coalition also between these bodies and Roman Catholicism, together with the promulgation and enforcement of a general Sunday-Sabbath law, would fulfill what the prophecy sets forth in reference to the image and the mark of the beast.” Smith reads the dragon-stirred enforcement: “The dragon is stirred, and so controls the wicked governments of the earth that all the authority of human power shall be exerted to enforce the claims of the man of sin” (DAR 561.2). Note (not in DAR Rev 13:12): the specific framing “the conjunction ‘the first beast, whose deadly wound was healed’ is causal” is a grammatical/interpretive gloss, not a Smith quote. Smith’s emphasis is descriptive (the earth-beast causes the worship system that completes the picture), not specifically Greek-grammatical-causal.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 85-89, 171-173): USA agency in healing the papal wound, globally. Bohr identifies six explicit clauses where the land beast acts as the sea beast’s puppet/agent (p. 86): “We are told that the land beast ‘exercises all the authority of the first beast in its presence,’ (verse 12). The land beast with lamblike horns ‘causes the earth and those who dwell in it to worship the first beast’ (verse 12). The land beast performs signs ‘in the sight of the beast’ (verse 14). The land beast makes an image of the first beast (3 times in verse 15) in its honor (verse 14). The land beast enforces the mark of the first beast (verses 16, 17). The land beast gives a death decree against those who refuse to worship the image of the first beast (verse 15).” On “in the sight of the beast” = “at the commissioning of”: “According to the best lexicons, the expression ‘in the sight of the beast’ means ‘at the commissioning of’ the first beast. Thus, this second beast is the first beast’s agent or puppet” (p. 86). On the word causes: “The word ‘cause’ that is used throughout the passage indicates that this land beast will use force to compel those who dwell on the earth to render honor to the first beast” (p. 86). Bohr’s specific historical milestones for USA-as-healer: Sept 22, 1983 (Reagan establishes Holy See diplomatic relations), March 7, 1984 (Senate confirms first US ambassador to the Holy See), 1989 (Soviet Union follows suit), all preparing the way for full healing of the wound (p. 172). Agrees with pioneer on USA agency.

Pioneer reading (DAR covers v.15 within the earth-beast block; specific comment at DAR 547.1-549.2, with the death-decree exposition at DAR 549.4-550.1 and DAR 577.3-578.3): Smith describes the image-coming-to-life: “Let, now, an ecclesiastical organization be formed by these churches; let the government legalize such organization, and give it power (a power which it will not have till the government does grant it) to enforce upon the people the dogmas which the different denominations can all adopt as the basis of union, and what do we have? — Just what the prophecy represents, — an image to the papal beast, endowed with life by the two-horned beast, to speak and act with power” (DAR 547.1). On the death decree: “The acts ascribed to the image are, speaking, and enforcing the worship of itself under the penalty of death; and this is the only enactment which the prophecy mentions as enforced under the death penalty” (DAR 549.2). On scope: “human organizations, controlled and inspired by the spirit of the dragon, are to command men to do those acts which are in reality the worshiping of an apostate religious power and the receiving of his mark; and if they refuse to do this, they lose the rights of citizenship, and become outlaws in the land; and they must do that which constitutes the worship of the image of the beast, or forfeit their lives” (DAR 549.4). Smith’s careful qualification: “his causing all to be put to death who will not worship the image does not necessarily signify that their lives are actually to be taken” (DAR 577.4) — he reads “killed” via Bush’s canon of verbs-of-endeavor: “he wills, purposes, and endeavors to do this. He makes such an enactment, passes such a law, but is not able to execute it; for God interposes in behalf of his people” (DAR 578.3, citing George Bush on Ex 7:11). Note (not in DAR Rev 13:15): Smith does not frame the death decree as “the eschatological parallel to the 1260-year persecutions, now globalized through the earth-beast’s leadership” — that synthesis goes beyond Smith’s text, which keeps the decree centered on US enforcement (DAR 547.1, 549.2) with worldwide worship-of-the-beast at DAR 577.2.

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 85-87): US church-state coalition enforcing the image of the papacy on pain of death. Verbatim quote of v. 15 at p. 87: “He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.” On the agent and the mechanism: “It is important to realize that Revelation 13:11 is the summary statement of the entire career of the earth beast. . . This prophecy does not mean that the land beast acts simultaneously like a lamb and a dragon at the very beginning of its career!!” (pp. 87-88). The death-decree clause Bohr ties to the “image of [a replica: genitive case] the beast” being given breath by the first beast acting through the second (parenthetical gloss in v. 15 quotation at p. 85, citing Spaulding-Magan pp. 1-2). On the speak / cause compulsion-vocabulary: “The image of [a replica: genitive case] the beast should both speak [through its legislative and judicial authority] and cause [uses compulsion] as many as would not worship the image of [a replica: genitive case] the beast to be killed” (p. 85). Bohr’s eschatological framework reads the death decree as the climax of the global Sunday-law crisis (consistent with his Rev 13:8 framework and Dan 11:44 cross-reference framework, but the direct linkage to Dan 11:44 in this specific volume is implicit rather than explicit).

Pioneer reading (DAR covers v.16 within the earth-beast block; specific comment at DAR 550.2-561.3, framed under Smith’s “12. The Mark of the Beast.” section; mark-as-Sunday conclusion at DAR 559.1; mark-in-forehead-vs-hand distinction at DAR 579.3): Smith works from Bishop Newton’s ancient-mark custom: “It was customary among the ancients for servants to receive the mark of their master, and soldiers of their general, and those who were devoted to any particular deity, of the particular deity to whom they were devoted. These marks were usually impressed on their right hand or on their forehead” (DAR 550.3, quoting Newton Dissertations on the Prophecies Vol. III p. 241) — and from Prideaux on Ptolemy Philopater’s branding (DAR 550.4). Greek charagma = “a graving, sculpture; a mark cut in or stamped” (DAR 550.5). The mark is the act-or-profession by which papal authority is acknowledged: “the mark of the beast, or of the papacy, must be some act or profession by which the authority of that power is acknowledged” (DAR 550.5). The mark is identified as Sunday observance, the change to the fourth commandment which Catholic catechisms openly claim as a mark of church authority (DAR 554.1-557.2, with multiple Catholic-source citations including Keenan’s Catechism of the Christian Religion, Doctrinal Catechism, Abridgment of Christian Doctrine, Lockhart in the Toronto Mirror): “This change of the fourth commandment must therefore be the change to which the prophecy points, and Sunday-keeping must be the mark of the beast!” (DAR 559.1). On hand-vs-forehead: “To receive the mark of the beast in the forehead, is, we understand, to give the assent of the mind and judgment to his authority in the adoption of that institution which constitutes the mark. By parity of reasoning, to receive it in the hand would be to signify allegiance by some outward act” (DAR 579.3). Note (not in DAR Rev 13:16): the Greek-preposition argument “epi the forehead” is not Smith’s wording — Smith works only with charagma (the noun, DAR 550.5), not with epi; the seal-of-God-vs-mark-of-beast asymmetry (Rev 7:3; 14:1 — seal in forehead only, mark in forehead OR hand) is standard pioneer/Adventist gloss but not in Smith’s v.16 paragraph (Smith treats forehead vs. hand symmetrically at DAR 579.3 as conviction vs. outward act, without contrasting with the seal). Smith’s key Rule-XIII anchor for the universal-mark-enforcement = Sunday-law-enforcement (the imminent-then 1890s SDA-arrest record: 90 arrests, ~1500 days served, DAR 574.2).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 85, 213-221): Mark = Sunday observance, contrasted with the seal of God (Sabbath), enforced by USA-led global coalition. Verbatim on the forehead/hand distinction: “He causes [NIV: ‘forced everyone] all, both small and great, rich and poor, free and slave, to receive a mark [to be studied in a later lecture] on their right hand [out of convenience] or on their foreheads [out of conviction]” (p. 85). Lesson 10 (pp. 213-221) develops the mark = Sunday-observance vs. seal = Sabbath via Deut 6:4-8 (first table of the law on forehead + hand), Ezek 8:16-17 vs. Ezek 9:4 (sun-worship vs. mark on the forehead), and the seven-step decalogue-conflict structure: “Beast is worshipped [first commandment] (Revelation 13:4); Image is worshiped [second commandment] (Revelation 13:14); Name is blasphemed [third commandment] (Revelation 13:6); Attack on the Creator [fourth commandment] (Revelation 14:7 with 14:9)” (p. 215). On the historical anchor: “The seal of God’s law is found in the fourth commandment. . . When the Sabbath was changed by the papal power, the seal was taken from the law” (EGW quoted at p. 218). Agrees with pioneer in substance: mark = Sunday observance enforced by USA-led global coalition.

Pioneer reading (DAR covers v.17 within the earth-beast block; specific comment at DAR 549.3, with the enforcement-mechanism context at DAR 548.5-549.4 and DAR 574.2-575.1): Smith comments directly: “The mark of the beast is enforced by the two-horned beast, either directly or through the image. The penalty attached to a refusal to receive this mark is a forfeiture of all social privileges, a deprivation of the right to buy and sell. The mark is the mark of the papal beast” (DAR 549.3). The three-agent distinction (papal beast / two-horned beast / image of the beast) is laid out at DAR 548.5-549.1, with the mark traced to the papal beast and the enforcement to the two-horned beast (US). Smith documents the actual 1890s precedent of US enforcement of Sunday laws against Seventh-day Adventists, with ninety arrests by Jan. 1, 1896 and ~1500 days served (DAR 574.2). Note (not in DAR Rev 13:17): the Rule-IV cross-link to Rev 18:11-13 (merchants weeping over Babylon’s economic collapse) as the same economic apparatus Rev 18 judges is standard pioneer/Adventist cross-referencing but not in Smith’s v.17 paragraph — Smith stops at the deprivation-of-buy-sell-privileges as a coerced-allegiance mechanism, without forward-linking to the Rev 18 merchant lament.

Bohr’s reading (Great Prophecies of Daniel and Revelation, p. 85): No discrete verse-17 exegesis; covered as part of the land-beast enforcement summary at p. 86 (“The land beast enforces the mark of the first beast [verses 16, 17]”). The verbatim verse-quotation at p. 85 reads: “and that no one may buy or sell except one who has the mark or the name [Vicarius Filii Dei] of the beast, or the number of his name [666].” Bohr’s bracketed gloss ties the name of the beast directly to Vicarius Filii Dei (anticipating his v.18 calculation in Lesson 8, pp. 187-201). Agrees with pioneer.

Pioneer reading (DAR 579.4-581.1, framed under Smith’s “The Number of his Name.” section): Smith first rules out the alternative Lateinos reading on the grounds that the prophecy demands “the number of a man,” not the name of a people or kingdom: “if it is to be derived from a name or title, the natural conclusion would be that it must be the name or title of some particular man. But in this we have the name of a people, or kingdom, not of ‘a man,’ as the prophecy says” (DAR 579.5). Smith then identifies the title: “The most plausible name we have ever seen suggested as containing the number of the beast, is the title which the pope applies to himself, and allows others to apply to him. That title is this: Vicarius Filii Dei, ‘Vicegerent of the Son of God.’ Taking the letters out of this title which the Latins used as numerals, and giving them their numerical value, we have just 666. Thus we have V, 5; I, 1; C, 100 (a and r not used as numerals); I, 1; U (formerly the same as V), 5; (s and f not used as numerals); I, 1; L, 50; I, 1; I, 1; D, 500; (e not used as a numeral); I, 1. Adding these numbers together, we have just 666” (DAR 580.1). Smith documents the title via a c. 1832 publication (The Reformation) recording an eyewitness to a papal procession seeing “VICARIUS FILII DEI” emblazoned on the pope’s miter (DAR 580.2-580.3). Smith’s conclusion: “Here we have indeed the number of a man, even the ‘man of sin;’ and it is a little singular, perhaps providential, that he should select a title which shows the blasphemous character of the beast, and then cause it to be inscribed upon his miter, as if to brand himself with the number 666... the popes all assume to be the ‘Vicar of Christ’ (see Standard Dictionary under ‘vicar’) and the Latin words given above, are the words which express that title, in the form ‘vicar of the Son of God;’ and their numerical value is 666” (DAR 580.4). Note (not in DAR Rev 13:18): the attribution to “Andreas a Sausa’s De Sacrosanta Trinitate and standard canon-law collections” is not Smith’s source — Smith’s documentation is (a) the 1832 Reformation anecdote of the eyewitness at the papal procession, and (b) the Standard Dictionary entry under “vicar.” Smith does not cite Andreas a Sausa or canon-law collections in his Rev 13:18 paragraph. The “triple repetition of six = falling short of the divine seven” gloss is standard pioneer/Protestant typology but not in Smith’s DAR 579-581 text. The “established in pioneer literature from Andrews onward” attribution is generic — Smith’s own footnote points the reader instead to The United States in the Light of Prophecy and The Coming Conflict, both Review and Herald publications (DAR 579.3 footnote).

Bohr’s reading (Great Prophecies of Daniel and Revelation, pp. 187-196, with full Lesson 8 spanning pp. 183-201): 666 = papacy, via the title Vicarius Filii Dei. Bohr documents the title’s historical use from multiple Catholic sources: the Donation of Constantine (p. 190: “as the Blessed Peter is seen to have been constituted vicar of the Son of God [Vicarius Filii Dei in the original Latin] on the earth”); Gratian’s Decretals (1140 AD, deemed official, p. 191: “Beatus Petrus in terris Vicarious Filii Dei esse uidetur constitutus” — Aemilius Friedberg, Corpus Iuris Canonici, column 342); Cardinal Manning, The Temporal Power of the Vicar of Jesus Christ (1862), pp. 140-141, 231-232 (quoted on pp. 191-192); Lucii Ferraris, Prompta Bibliotheca (1890 edition, vol. 6, p. 43, col. 2, cited p. 192); Pope John Paul II, Crossing the Threshold of Hope, p. 3 (cited p. 192); Prof. Johannes Quasten’s notarized affidavit in the General Conference archives (p. 192). On the tiara/miter inscription, Bohr cites Our Sunday Visitor (official organ of the Archdiocese of Baltimore) November 15, 1914 and April 18, 1915 issues, the Nov 15, 1914 column reading: “The Title of the Pope in Rome is Vicarius Filii Dei. This is inscribed on his mitre; and if you take the letters of his title which represent Latin numerals and add them together they come to 666” (quoted p. 195). Bohr admits the limit of the tiara/miter evidence: “It must be admitted that we cannot prove beyond any doubt at this time that the title Vicarius Filii Dei was ever on the pope’s tiara or miter. The evidence we have at present is mixed at best. . . One thing is crystal clear, however, and that is that the name Vicarius Filii Dei is an official title which has been assumed by the popes and the name is in perfect accordance with their blasphemous claims” (p. 195). On the theology: the Vicar-of-the-Son-of-God claim is “the epitome of blasphemy” because the Holy Spirit, not the pope, is the true Vicar of the Son of God (John 14:16-18, p. 196).

Pioneer reading (DAR 583.3): “The voice that the prophet hears is the voice of the 144,000 themselves... they sing the song of Moses and the Lamb, a song which no man could learn but those who, having gained the victory over the beast, his image, and his mark, stand on the sea of glass, having the harps of God“ (DAR 583.3, cross-linking Rev 15:2-3).

Bohr’s reading (From the Close of Probation to the New Earth, p. 12, quoting GC 648-649 verbatim): “And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps (Revelation 14:2)“ (p. 12). Bohr cross-links this to the Rev 15:2-4 victory-song portrait of the 144,000.

Pioneer reading (DAR 583.3-584.1): Smith reads the song as the unique experience-song of the last generation: “this song is one of experience, and it is the peculiar experience of the 144,000 which no other company can ever sing. They are the ones who are alive when the seven last plagues are poured out... and yet are sustained through this awful period, are at last delivered by the voice of God, and changed to immortality at the coming of Christ. This is an experience distinct from that of all others“ (DAR 583.3-584.1).

Bohr’s reading (From the Close of Probation to the New Earth, p. 12, quoting GC 649 verbatim): “And they sung as it were a new song before the throne... and no man could learn that song but the hundred and forty and four thousand which were redeemed from the earth. They are ‘they which come out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation“ (p. 12). Bohr links this to the third 144,000-portrait (Rev 15:2-4): “Revelation 15:2-4: They sing the song of Moses and of the Lamb“ (Revelation’s Seven Seals, p. 283).

Pioneer reading (DAR 585.2): “These constitute the company who go through the time of trouble such as never was, and are translated to heaven without seeing death... ‘In their mouth was found no guile.’ They are without fault before the throne of God. The mark of perfection is upon them“ (DAR 585.2).

Bohr’s reading (From the Close of Probation to the New Earth, p. 12, quoting GC 649 verbatim): “And in their mouth was found no guile: for they are without fault before the throne of God (Revelation 14:5)“ (p. 12). Bohr ties this to the perfected character produced by the third angel’s message: see p. 374 (“the third angel’s message... is righteousness by faith“).

Pioneer reading (DAR 585.3-588.1): Smith identifies the angel as a symbol of a religious movement preaching the everlasting gospel just prior to the Second Advent. The movement is the Millerite advent awakening of 1840-1844: “An angel is a messenger; and the symbol here used must denote a religious movement, having for its purpose the proclamation of a message to the world. The everlasting gospel is to be preached to every nation... This must be the great Advent movement of 1840-1844, when the message of the hour of judgment was proclaimed in this and other lands“ (DAR 585.3, condensed; the full historical documentation runs through pp. 585-588 with parallel European movements — Wolff, Bengel, Gaussen, Mason, etc.).

Bohr’s reading (From the Close of Probation to the New Earth, p. 66; Revelation’s Seven Trumpets, pp. 147, 228, 246, 263): Bohr extends the first-angel proclamation back to 1798 (the unsealing of Daniel under Rev 10) and frames the three angels as sent by the triune Godhead: “In Revelation 14:6-13, the fourth and fifth trumpets have faded from view... Revelation 14:6-13 takes us back to the time when the remnant began to proclaim first angel’s message to the world (beginning in 1798)“ (Seven Trumpets, p. 147). On the global scope: “The Angel presents a message from the book that is global in extension—to every nation, kindred, tongue and people (Revelation 14:6)“ (Seven Trumpets, p. 246). On the Rev 10 / Rev 14 link: Bohr identifies three common denominators between Rev 10 and Rev 14:6-7 — global message, Creator and Sabbath, judgment hour (Seven Trumpets, p. 263). Bohr quotes EGW (GC 356): “this message [Revelation 14:6, 7] is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come“ (Seven Trumpets, p. 228). Diverges from Smith on chronological starting point: Smith locks the angel to 1840-1844 (Millerite phase only); Bohr opens the window at 1798 (book-unsealed phase) and continues through 1844 and beyond.

Pioneer reading (DAR 588.2-621.2): Smith reads “the hour of his judgment is come“ as the investigative judgment beginning in 1844 at the close of the 2300-day prophecy. The full chronological argument runs from pp. 588-621 (the bulk of the entire chapter). The worship-the-Creator call Smith reads as the Sabbath call: “the language of the first angel calls our attention to the fourth commandment in unmistakable terms: ‘Worship him that made heaven, and earth, and the sea, and the fountains of waters’“ (DAR 621.1-2, with cross-reference to Exod 20:11).

Bohr’s reading (From the Close of Probation to the New Earth, p. 66; Studies on Daniel 11, on Rev 14:7): Bohr reads “hour of judgment” as the 1844 investigative judgment and the worship-the-Creator call as a Sabbath call: “the Creator is the Sabbath (Revelation 14:7)“ (Studies on Daniel 11, near line 8912). “Revelation 14:7 calls us to worship the creator in contrast to worshipping the beast and his image (Revelation 14:9-11)“ (Studies on Daniel 11, near line 9030). The hour-of-judgment / Creator / Sabbath chain matches Smith’s Rule-V argument exactly.

Pioneer reading (DAR 630.4-631.1): Smith reads the third angel as the Sabbath/Sunday warning against the papal beast (Rev 13:1-10) and the Protestant-American image (Rev 13:11-17). The beast = papacy; the image = the American Protestant religious-civil coalition; the mark = Sunday observance. Smith treats v. 9 as the message header; the substantive identification runs through vv. 9-12.

Bohr’s reading (From the Close of Probation to the New Earth, pp. 372-378): Bohr reads the third angel as the warning against the Rev 13 beast (papacy) and its image (apostate Protestant America in coalition with Rome). Verbatim on the message’s character: “the third angel’s message contains the message of righteousness by faith but rather it is righteousness by faith“ (p. 374). The mark is Sunday observance enforced by the image. Convergent on every substantive identification with Smith.

Pioneer reading (DAR 631.2-632.1): Smith reads “wine of the wrath of God without mixture” as the seven last plagues of Rev 15-16: “The seven last plagues are the wrath of God without mixture, and these are sent upon those who worship the beast and his image, and receive his mark. These are the unmingled judgments of God, unmixed with mercy“ (DAR 631.2, cross-linking Rev 15:1 + 16:1-2). The fire-and-brimstone torment is the executive judgment.

Bohr’s reading (From the Close of Probation to the New Earth, p. 374; Revelation’s Seven Trumpets, pp. 20-21): Bohr reads v. 10 against the seven plagues backdrop and ties it to the altar-fire angel of Rev 14:18 / Rev 8:5 / Rev 15-16: “fire who pours out God’s wrath into the winepress of His fury (Revelation 14:18)“ (Seven Trumpets, pp. 20-21). The wine-without-mixture chain runs Rev 14:10 → Rev 15:1 → Rev 16:1-2 → Rev 19:11ff. Convergent with Smith on the wrath-without-mixture = seven plagues chain.

Pioneer reading (DAR 633.1): Smith reads the verse as the distinguishing badge of the third-angel people: commandment-keeping (specifically the fourth commandment, against the mark) and the faith of Jesus. “Here we have the very people brought to view who keep the commandments of God, including, of course, the fourth, requiring the observance of the seventh-day Sabbath, in the face of the message of the third angel which prohibits the worship of the beast or his image, or the receiving of his mark“ (DAR 633.1).

Bohr’s reading (From the Close of Probation to the New Earth, pp. 372-378): Bohr reads v. 12 as the third-angel saints — characterized by commandment-keeping plus the faith of Jesus (righteousness by faith): “the third angel’s message... is righteousness by faith“ (p. 374). Bohr ties the v. 12 character profile to the Rev 14:1-5 character portrait. Convergent with Smith.

Pioneer reading (DAR 633.2-635.1, with footnote on the special resurrection): Smith reads “from henceforth“ as from the rise of the third angel’s message — i.e., from 1844 onward. The blessing is on those who die in the faith of the third angel: “This blessing must apply to a definite class who die in a definite time; otherwise the announcement would have no special significance. The class who die in the Lord from henceforth, must mean those who die in the faith of the third angel’s message; and the time must be from the rise of that message, which dates from 1844“ (DAR 633.2-634.1). Smith adds a footnote on the special resurrection of Dan 12:2 — a partial resurrection just prior to the Second Coming, raising those who died in the faith of the third angel since 1844 plus those who pierced Christ (Rev 1:7).

Bohr’s reading (From the Close of Probation to the New Earth, pp. 221-227): Bohr makes the special resurrection the centerpiece of his v. 13 treatment, anchoring it to Dan 12:2: “Therefore, God pronounces a special blessing upon those who die in the faith of the third angel’s message from 1844 on“ (p. 221, condensed; full treatment pp. 221-227). Bohr links Rev 14:13 → Dan 12:2 → Rev 1:7 in the same chain Smith uses. Convergent on substance; Bohr expands the special-resurrection treatment Smith places in a footnote into a 6-page chapter exposition.

Pioneer reading (DAR 633.2-635.2): Smith identifies the Son of man on the cloud as Christ at the Second Coming, with the harvest of vv. 15-16 as the ingathering of the righteous: “The Son of man is Christ. He comes upon a white cloud, having on his head a golden crown, and in his hand a sharp sickle. The harvest is the end of the world (Matthew 13:39); and the reapers are the angels“ (DAR 634.2, cross-linking Matt 13:30, 39, 41).

Bohr’s reading (From the Close of Probation to the New Earth, pp. 66-70, 194): Bohr identifies the Son of man as Christ at the Second Coming. Verbatim: “Revelation 14:14-17: When the harvest of the earth is ripe, Jesus sits on a cloud and reaps it“ (Close of Probation, lines 5749-5836). On the literary structure: “The message of the three angels ripens the harvest and the grapes for the harvest“ (p. 70). Convergent with Smith on Son-of-man = Christ at the Second Coming.

Pioneer reading (DAR 634.3-635.1): Smith reads the angel from the temple as bearing the close-of-probation announcement to Christ — the harvest is ripe, the work of mediation is finished: “Another angel issues from the temple, crying to him that sits on the cloud to thrust in his sickle and reap. He thus brings to Christ the announcement from the Father that the hour has come for the reaping work to be done; the harvest of the earth is ripe“ (DAR 635.1).

Bohr’s reading (From the Close of Probation to the New Earth, p. 194): “Jesus harvests the righteous and they are gathered in spiritual Jerusalem (14:15, 16)“ (p. 194). The angel from the temple announces the harvest’s ripeness. Convergent with Smith.

Pioneer reading (DAR 635.2): “The Saviour thrusts in his sickle, and the harvest of the earth is reaped. This is the gathering of the righteous, the wheat into the heavenly garner, at the second coming of Christ“ (DAR 635.2, cross-linking Matt 13:30).

Bohr’s reading (From the Close of Probation to the New Earth, p. 194): “Jesus harvests the righteous and they are gathered in spiritual Jerusalem (14:15, 16)“ (p. 194). Convergent with Smith on harvest = ingathering of the righteous at the Second Coming.

Pioneer reading (DAR 635.3): Smith reads the second angel (with a second sickle) as a new symbol introducing the vintage — distinct from the harvest of vv. 14-16. The sickle is for the wicked.

Bohr’s reading (From the Close of Probation to the New Earth, pp. 70, 194; Revelation’s Seven Trumpets, pp. 20-21): Bohr reads this angel as the executor of the vintage and links the altar-fire imagery: “Revelation 14:14-17: When the harvest of the earth is ripe, Jesus sits on a cloud and reaps it“ (Close of Probation, p. 70, on the literary flow). On the second angel/sickle distinction: “Revelation 14:17-20: When probation closes, God’s spiritual Israel (the harvest) is gathered inside worldwide spiritual Mt. Zion and the wicked spiritual Babylonians (the grapes) are gathered in the worldwide spiritual winepress outside the city“ (Close of Probation, p. 70). Convergent on the wicked-vintage identification.

Pioneer reading (DAR 635.3-636.1): Smith identifies the altar-angel-with-fire as the executive-judgment messenger. The grapes fully ripe = the wicked filling up the cup of iniquity. The altar from which the angel proceeds is the altar of incense in the heavenly sanctuary (Rev 8:3-5).

Bohr’s reading (Revelation’s Seven Trumpets, pp. 20-21; Close of Probation, p. 194): Bohr explicitly ties the altar-fire angel to Rev 8:5 / Rev 15-16: “fire who pours out God’s wrath into the winepress of His fury (Revelation 14:18)“ (Seven Trumpets, pp. 20-21). “Jesus then harvests the wicked and throws them into the winepress outside spiritual Jerusalem (14:18, 19)“ (Close of Probation, p. 194). Convergent on the altar-fire / executive-judgment chain.

Pioneer reading (DAR 638.2-3): Post-probation commission of the seven plague angels — the chapter as a whole is “but an introduction to the most terrific judgments of the Almighty that ever have been, or are to be, visited upon this earth“ (DAR 638.3). Smith reads “filled up the wrath of God“ as the unmingled-with-mercy character of the plagues: “hence they are manifestations of the wrath of God without any mixture of mercy“ (DAR 638.3). The chronological anchor comes from v.5 — the temple is opened before the plagues are poured out — fixing the commission after the close of the sanctuary ministration: “Verse 5 shows that these plagues fall after the close of the ministration in the sanctuary; for the temple is opened before they are poured out“ (DAR 638.3).

Bohr’s reading (Close of Probation, pp. 5-7): Post-probation commission from the most holy place. Verbatim: “This verse portrays seven angels in the most holy place (see verses 5-8) of the heavenly sanctuary receiving from God the seven bowls with the seven last plagues. At this point the angels have not yet poured out the plagues but they are preparing to do so“ (p. 5). On the “last” (eschátas): “The word ‘last’ is eschátas from where we get the word ‘eschatology’“ (p. 5). On the unmingled-wrath character: “Before God pours out the seven eschatological plagues, He mingles His judgments with mercy but the seven eschatological plagues are the full and total outpouring of his justice without mixture of mercy. Revelation 14:10 refers to this as ‘the wine of the wrath of God, which is poured out without mixture… into the cup of his indignation’“ (pp. 6-7). On the chronological trigger: “Just before the close of probation God will give every inhabitant of the world the choice either to receive the seal of God or the mark of the beast… When all have made their irrevocable decision, God will release the plague angels“ (p. 7). Bohr stacks the EGW chronology (EW 36, TM 182) verbatim to lock the commission to after Christ’s high-priestly ministration is finished. Agrees with pioneer on every point.

Pioneer reading (DAR 639.1): Smith reads vv. 2-4 as a prophetic anticipation within the plague-prelude scene — the prophet “is permitted to anticipate a little in verses 2-4, and behold them as victors upon the sea of glass as it were mingled with fire, or sparkling and refulgent with the glory of God, singing the song of Moses and the Lamb“ (DAR 639.1). On the sea-of-glass location: “The sea of glass, upon which these victors stand, is the same as that brought to view in chapter 4:6, which was before the throne in heaven. And as we have no evidence that it has yet changed its location, and the saints are seen upon it, we have here indubitable proof, in connection with chapter 14:1-5, that the saints are taken to heaven to receive a portion of their reward“ (DAR 639.1). The victors are the same company as the 144,000 of Rev 14:1-5 (Smith’s explicit cross-link).

Bohr’s reading (Close of Probation, pp. 8-14): The 144,000, standing victorious in heaven after the close of probation, the time of trouble, and the seven last plagues, having been delivered by the voice of God. Verbatim: “Clearly, at this point the 144,000 are standing victorious in heaven before the throne of God. They have gained the victory over the beast, his image, his mark and the number of his name. This means that Revelation 15:2-4 is the climax of Revelation 14:20“ (p. 9). Bohr’s four-portraits framework of the 144,000: “the book of Revelation contains four views of the 144,000 with different emphases: Revelation 7:1-8 The sealing of the 144,000; Revelation 14:1-5: The character of the 144,000; Revelation 15:2, 3: The victory of the 144,000; Revelation 19:1-9: The jubilatory song of praise to God of the 144,000“ (p. 8). On the sea: “The sea is not made of glass but rather is like glass mingled with fire because it shines with the glory that emanates from God’s throne (Ellen G. White, The Great Controversy, p. 648)“ (p. 9). The 144,000 stand on the sea having endured the great tribulation, the time of Jacob’s trouble, and the plagues without an intercessor: “they have stood without an intercessor [after the close of probation] through the final outpouring of God’s judgments [the seven last plagues]. But they have been delivered“ (GC 648-649, quoted at p. 14). Fully convergent with Smith on the heavenly locale, the 144,000 identification, and the Rev 4:6 / Rev 14:1-5 cross-links.

Pioneer reading (DAR 640.1): Smith treats v.4 within the vv. 3-4 song-block above. The “just and true“ of v.3 and the “thy judgments are made manifest“ of v.4 are the same vindication — “All the dealings of God with all his creatures in the eyes of the redeemed, and the sight of all worlds, will be forever vindicated. After all our blindness, all our perplexities, all our trials, we shall be able to exclaim at last in the exuberance of satisfied joy, ‘Just and true are thy ways, thou King of saints’“ (DAR 640.1). Smith does not give v.4 a separate exegesis; the universal-worship clause is folded into the broader vindication-of-God’s-providence theme.

Bohr’s reading (Close of Probation, pp. 10-12): The vindication-song extended into the post-millennial universal acknowledgment. Bohr reads “for all nations shall come and worship before thee; for thy judgments are made manifest“ as taking us beyond the millennium to the executive-judgment scene where every lost soul confesses the justice of God: “The song of the 144,000 not only praises God for delivering them at the end of the time of trouble. The song takes us beyond the millennium when God will reveal His righteous judgments before Satan, his angels and the wicked“ (pp. 10-11). EGW GC 668-669 quoted at length: “‘as the wave of melody sweeps over the multitudes without the city, all with one voice exclaim, “Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints” (Revelation 15:3); and, falling prostrate, they worship the Prince of life’“ (p. 11). And DA 58: “‘When the thoughts of all hearts shall be revealed, both the loyal and the rebellious will unite in declaring, “Just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? . . . for Thy judgments are made manifest”’“ (pp. 11-12). The “all nations shall come and worship“ is, on Bohr’s reading, the post-millennial universal confession of God’s justice — every knee bowing, even the lost.

Pioneer reading (DAR 638.3): Smith identifies the temple as the heavenly sanctuary, and reads the opening as the most-holy ministration (the inner-apartment ark-of-the-covenant room) — implicit from the “tabernacle of the testimony” diction (the testimony = the tables of the Decalogue in the ark): “Verse 5 shows that these plagues fall after the close of the ministration in the sanctuary; for the temple is opened before they are poured out“ (DAR 638.3). The opening is the issuing-out-of-the-plague-angels event, not the 1844 most-holy door opening of Rev 11:19. Smith treats vv. 5-8 as one compact preparatory-scene block.

Bohr’s reading (Close of Probation, pp. 14-16): Same most-holy-place identification as Rev 11:19, opened a SECOND time — this time to release the plague angels at the close of probation. Verbatim: “The opening of the door in this verse reminds us of the same door that was opened in 1844 for the beginning of the judgment. Although the door in both instances is the same, the historical occasion and the reason for opening it is different. The door in Revelation 11:19 was opened for God’s people to enter there by faith and to follow the final work of Christ in the most holy place. However, the door in Revelation 15:5 is opened for the plague angels to come out because Christ’s ministration has ended“ (p. 15). And on the structural symmetry: “It is important to remember that Revelation 11:19 begins a new series of events in the book of Revelation (the beginning of the investigative judgment) and Revelation 15:5-8 concludes the series with the end of the judgment“ (p. 15). Bohr stacks GC 433 (Rev 11:19 = 1844 opening of most holy place) and GC 435 (Rev 3:7-8 = the same open door) verbatim, then maps the seven-trumpet “your wrath has come” chronology (EW 36) onto Rev 15-19 as the “wrath” macro-block (pp. 15-17). Agrees with Smith on the heavenly-sanctuary / most-holy-place identification, with the Rev 11:19 ↔ Rev 15:5 inclusio as Bohr’s structural extension.

Pioneer reading (DAR 638.3): Smith reads the angels’ garments as an emblem of the purity of God’s righteousness and justice in the infliction of the plagues: “They are given in charge to seven angels, and these angels are clothed in linen pure and white, a fit emblem of the purity of God’s righteousness and justice in the infliction of these judgments“ (DAR 638.3). Smith does not give v.6 a separate verse-treatment; the substance is folded into the vv. 5-8 preparatory-scene block.

Bohr’s reading (Close of Probation, pp. 7, 17): The plague angels come out clothed in priestly garments — pure bright linen + golden girdles — exactly the priestly attire of the heavenly sanctuary, executing the mandate of God with unswerving fidelity. Bohr quotes EGW (TM 432) at length on v.6: “‘With unswerving fidelity, they go forth panoplied in pure white linen, having their breasts girded with golden girdles. And when their task is done, when the last vial of God’s wrath is poured out, they return and lay their emptied vials at the feet of the Lord’“ (p. 7). On the chronological placement of v.6 (between the commission of v.1/v.5 and the actual pouring of Rev 16:1): “At this point the plague angels have not yet poured out their vials. This must refer to the close of probation just before the plagues fall“ (p. 17). Agrees with pioneer.

Pioneer reading (DAR 638.3): The four living creatures of Rev 4:6 deliver the vials — a class of Christ’s assistants in the sanctuary work: “They receive these vials from one of the four beasts, or living creatures. These living beings were proved (see on chapter 4) to be a class of Christ’s assistants in his sanctuary work. How appropriate, then, that they should be the ones to deliver to the ministers of vengeance the vials of wrath to be poured upon those who have slighted Christ’s mercy, abused his long-suffering, heaped contumely upon his name, and crucified him afresh in the treatment of his followers!“ (DAR 638.3). The vials full of wrath are the unmingled-with-mercy plagues — the executive-judgment phase of the heavenly sanctuary’s work.

Bohr’s reading (Close of Probation, pp. 7, 17): Same handover from one of the four living creatures, same unmingled-wrath identification. Bohr quotes EGW (TM 432) at length linking the handover to the close-of-probation moment: “‘The words will soon be spoken, “Go your ways, and pour out the vials of the wrath of God upon the earth.” One of the ministers of vengeance declares… These heavenly beings, in executing the mandate of God, ask no questions, but do as they are bid. Jehovah of hosts, the Lord God Almighty, the just, the true, and the holy, has given them their work to do’“ (p. 7). On the structure of vv. 6-7: “‘And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands. Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever’“ (p. 17). Agrees with pioneer.

Pioneer reading (DAR 638.3): The close of probation — no ministration in the sanctuary while the plagues fall, hence the plagues are wholly without mercy. Smith parses the Greek “no man“ carefully: “While the seven angels are performing their fearful mission, the temple is filled with the glory of God, and no man — οὐδεὶς (oudeis), no one, no being, referring to Christ and his heavenly assistants — can enter therein. This shows that the work of mercy is closed, as there is no ministration in the sanctuary during the infliction of the plagues; hence they are manifestations of the wrath of God without any mixture of mercy“ (DAR 638.3). This is the doctrinal anchor for SDA close-of-probation theology — Christ ceases His priestly ministry, and the seven plagues fall.

Bohr’s reading (Close of Probation, pp. 17-21): The close of probation — the consummation, not the inauguration, of the priestly ministry of Christ. Verbatim: “The temple [the tabernacle is the total sanctuary and the temple of the tabernacle is the most holy place — see Revelation 11:19] was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed“ (p. 17). On the Exod-40 / 1 Kgs-8 backdrop: “There are two occasions in the Old Testament when the earthly sanctuary was filled with smoke and no one could enter. The first was when the wilderness tabernacle services were inaugurated and the second was when the priests placed the ark of the covenant in the most holy place of the temple built by Solomon“ (p. 17 — citing Exod 40:34-35 and 1 Kgs 8:10-11). The key interpretive move: “Both of these events in Old Testament times occurred at the beginning of the sanctuary ministration. However, Revelation 15:8 cannot be referring to the inauguration of the priestly ministration of Christ but rather to its consummation. What historical moment is described in Revelation 15:8? When does Jesus cease to minister for sinners in the sanctuary so that no one can enter by faith anymore? The answer is the close of probation. Thus, Revelation 15:8 describes the moment when probation closes and Revelation 16 then describes the seven last plagues“ (pp. 17-18). Bohr cross-links Rev 8:3-5 (the angel throwing down the censer at the conclusion of the temple service) as the same event from a different vantage point (p. 18), then anchors the close-of-probation moment with EGW EW (Story of Redemption 402, plus the extended EW passage on Christ laying off His priestly attire and clothing Himself with the garments of vengeance — Rev 19:11-21, pp. 19-21). On the sequence: “The plague angels receive the seven bowls when probation closes; the plague angels pour out their bowls in consecutive order; while the plague angels pour out their bowls the 144,000 living saints cannot enter the temple because there is no mediator there; after the plagues are poured out only the 144,000 can enter the temple“ (p. 18, citing Heaven 88: “Only the 144,000 enter this place“). Fully convergent with Smith on every doctrinal anchor — close of probation, no ministration during plagues, plagues unmingled with mercy.

Pioneer reading (DAR covers vv. 1-2 together in one quotation block at DAR 641.2; chronology argued at DAR 641.3-643.1): Post-probation outpouring. Smith argues the plagues are wholly future and fall on the very class warned by the third angel: “this plague clearly reveals at once their chronology; for it is poured out upon those who have the mark of the beast, and who worship his image, — the identical work against which the third angel warns us. This is conclusive proof that these judgments are not poured out till after this angel closes his work” (DAR 641.3). They are “the wine of God’s wrath without mixture… Such language cannot be applied to any judgments visited upon the earth while Christ pleads between his Father and our fallen race; hence we must locate them in the future, when probation shall have closed” (DAR 642.3). The temple that issues the commission is the heavenly sanctuary of Rev 11:19: “when the seven angels with the seven golden vials receive their commission, the temple is filled with smoke from the glory of God, and no being can enter into the temple, or sanctuary, till they have fulfilled their work… Christ is then no longer a mediator; mercy, which has long stayed the hand of vengeance, pleads no more” (DAR 643.1).

Note (not in DAR): The Lev 16 day-of-atonement framing as the structural backdrop to Rev 15-16 is a structural extension; Smith anchors the chronology via Rev 11:19 / Rev 15:8 / Rev 14:10, not via Lev 16.

Bohr’s reading (Close of Probation to the New Earth, pp. 5-6, 67): Post-probation outpouring of God’s full wrath without mercy, commissioned from the most-holy place of the heavenly sanctuary. Verbatim: “It is not coincidental that God will give the seven angels the plagues in the most holy place of the heavenly sanctuary (Revelation 16:1) where the ark of the covenant is found” (p. 5). On the chronology: “Just before the close of probation God will give every inhabitant of the world the choice either to receive the seal of God or the mark of the beast… When all have made their irrevocable decision, God will release the plague angels” (p. 6). Bohr later catalogues v.1 within his Rev 6-19 “wrath” chain (p. 67): “Revelation 16:1: ‘pour out the vials of the wrath of God upon the earth.’” Agrees with pioneer on post-probation chronology.

Pioneer reading (DAR covers vv. 1-2 within the quotation block at DAR 641.2; first-plague comment at DAR 643.3-644.1): Literal grievous sores. Smith: “There is no apparent reason why this should not be regarded as strictly literal. These plagues are almost identical with those which God inflicted upon the Egyptians as he was about to deliver his people from the yoke of bondage, the literality of which is seldom, if ever, called in question. God is now about to crown his people with their final deliverance and redemption, and his judgments will be manifested in a manner no less literal and terrible. What the sore here threatened is, we are not informed. Perhaps it may be similar to the parallel plague which fell upon Egypt. Exodus 9:8-11” (DAR 644.1). The targeting is by Rev 16:2 itself — those with the mark of the beast and those who worship his image.

Note (not in DAR): The Passover / angel-of-death (Exod 12) typology of the sealed righteous being passed over is a structural extension; Smith’s analogy here is to the Exod 9:8-11 boils, not Exod 12.

Bohr’s reading (Close of Probation to the New Earth, pp. 25-26): Literal sores; post-probation; falls on the worshipers of the beast who have his mark. Bohr’s framing: “The plagues will be very literal” (p. 25), and he quotes EGW: “There fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshiped his image” (p. 25, citing GC 627). Bohr categorizes the first four as “jeopardy plagues” — non-universal in extent so “the inhabitants of the earth would [not] be wholly cut off” (p. 26, quoting GC 628-629). Agrees with pioneer.

Pioneer reading (DAR 644.2-3): Literal sea corrupted as blood of a dead man. Smith: “A more infectious and deadly substance can scarcely be conceived of than the blood of a dead man; and the thought that the great bodies of water on the earth, which are doubtless meant by the term sea, will be changed to such a state under this plague, presents a fearful picture” (DAR 644.3). Smith treats the plague as literal and notes the surprising-to-English-readers application of “living soul” to “irrational animals, the fish and living creatures of the sea” — using the verse to argue against the natural-immortality reading of Gen 2:7 (DAR 644.3).

Note (not in DAR at this verse): The cross-link to Exod 7:17-21 as the first-Egyptian-plague parallel is a structural cross-reference; Smith cites Exod 7:17-21 explicitly under the third plague (DAR 645.2), not the second.

Bohr’s reading (Close of Probation to the New Earth, p. 25): Literal sea-turned-to-blood as part of God’s vindication of the martyrs (Bohr links the second and third plagues to the cry of the fifth-seal martyrs and the death decree against the 144,000). Verbatim from the EGW block he quotes: “The sea ‘became as the blood of a dead man: and every living soul died in the sea’” (p. 25, citing GC 627). On the moral logic: “The second and third plagues — the seas and fountains of waters turned into blood — are not only God’s response to the pleas of the martyrs of the past but also His answer to the death decree against the 144,000” (p. 9, paraphrase of pp. 9-10). Agrees with pioneer on literality.

Pioneer reading (DAR covers vv. 4-7 together in one quotation block at DAR 644.4; third-plague comment at DAR 644.5-645.2): Literal rivers and fountains turned to blood. Smith: “Such is the description of the terrible retribution for the ‘blood of saints’ shed by violent hands, which will be given to those who have done, or wish to do, such deeds. And though the horrors of that hour when the fountains and rivers of water shall be like blood, cannot now be realized, the justice of God will stand vindicated, and his judgments approved” (DAR 644.5). Smith ties duration to the Egyptian parallel: “It would seem that none of the human family could long survive a continuance of a plague so terrible as this. It must therefore be limited in its duration, as was the similar one on Egypt. Exodus 7:17-21, 25” (DAR 645.2).

Bohr’s reading (Close of Probation to the New Earth, pp. 9-10, 25): Literal rivers and fountains turned to blood as judgment-in-kind for the death decree against the 144,000. Bohr quotes the verse directly (p. 9: “the rivers and fountains of waters… became blood”) and reads it as God avenging shed and intended-shed blood. Verbatim on the moral logic: “the second and third plagues — the seas and fountains of waters turned into blood — are not only God’s response to the pleas of the martyrs of the past but also His answer to the death decree against the 144,000” (paraphrase of pp. 9-10). Agrees with pioneer.

Pioneer reading (DAR covers vv. 4-7 within the block at DAR 644.4; angelic-vindication comment at DAR 644.5): Heavenly vindication of the third plague. Smith reports the angelic response directly: “Even the angels are heard exclaiming, Thou art righteous, O Lord, because thou hast judged thus; for they have shed the blood of saints and prophets. Even so, Lord God Almighty, true and righteous are thy judgments” (DAR 644.5).

Note (not in DAR): The threefold “art, wast, shalt be” cross-link to Rev 1:4, 8; 4:8 as identifying the eternal covenant LORD is a structural extension; Smith does not develop the formula in this paragraph.

Bohr’s reading (Close of Probation to the New Earth, p. 7): Heavenly vindication; Bohr quotes EGW’s Testimonies to Ministers sketch of the angel-of-the-waters declaration verbatim: “And I heard the angel of the waters say, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because Thou hast judged thus.’ These heavenly beings, in executing the mandate of God, ask no questions, but do as they are bid” (p. 7, quoting TM 432). Agrees with pioneer.

Pioneer reading (DAR covers vv. 4-7 within the block at DAR 644.4; comment on motive-guilt at DAR 645.1): Judgment in kind — they have blood to drink. Smith addresses the obvious objection (the last generation of saints is not actually slain) by anchoring on motive: “It may be asked how the last generation of the wicked can be said to have shed the blood of saints and prophets, since the last generation of saints are not to be slain. A reference to Matthew 23:34, 35; 1 John 3:15, will explain. These scriptures show that guilt attaches to motive no less than to action; and no generation ever formed a more determined purpose to devote the saints to indiscriminate slaughter than the present generation will, not far in the future. (See chapter 12:17; 13:15.) In motive and purpose, they do shed the blood of saints and prophets, and are every whit as guilty as though they were able to carry out their wicked intentions” (DAR 645.1).

Note (not in DAR at this verse): The “lex talionis” frame and the Gen 9:6 / Matt 23:35 cross-link as a sweep “from Abel onward through the 1260 years” is a structural extension; Smith’s cross-references here are Matt 23:34-35; 1 John 3:15; Rev 12:17; Rev 13:15, not Gen 9:6 or a 1260-year arc.

Bohr’s reading (Close of Probation to the New Earth, pp. 9-10, 25, 30): Judgment-in-kind; Bohr roots the verdict in motive, citing the EGW + Matt 23 chain directly. Verbatim: “By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel” (p. 9, quoting GC 627). Bohr ties the verse explicitly to the future death decree against the 144,000: “Revelation 16:5-7 clearly indicates that the wicked will ratify the death decree because of the devastating effects of the first two plagues” (p. 30). Agrees with pioneer on motive-guilt logic.

Pioneer reading (DAR covers vv. 4-7 within the block at DAR 644.4; vindication chorus at DAR 644.5): The altar voice joins the angelic vindication. Smith treats vv. 5-7 as a continuous response chorus: the angel of the waters speaks first (v. 5-6), and “another out of the altar” (v. 7) confirms — “Even so, Lord God Almighty, true and righteous are thy judgments” (quoted at DAR 644.5).

Note (not in DAR): The cross-link to the souls-under-the-altar cry of Rev 6:9-11 as the cry now being answered under the third plague is a structural extension; Smith does not make that Rev-6/Rev-16 linkage in this paragraph.

Bohr’s reading (Close of Probation to the New Earth, pp. 9, 25): The altar voice chorus confirms the angel of the waters; Bohr does explicitly make the Rev 6:9-11 / Rev 16:5-7 link Smith leaves implicit. Verbatim: “The expression in the song ‘just and true are your ways’ brings to mind the pleas of the martyrs that are under the altar in the fifth seal (Revelation 6:9-11)” (p. 9). Bohr then quotes the verses in his block quote of GC 627: “Thou art righteous, O Lord… For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy” (p. 25). Agrees with pioneer.

Pioneer reading (DAR covers vv. 8-9 together in one quotation block at DAR 645.3; comment at DAR 645.4): Literal scorching from the sun, compounding the previous plagues. Smith stresses the cumulative character of the plagues: “It is worthy of notice that every succeeding plague tends to augment the calamity of the previous ones and highten the anguish of the guilty sufferers. We have now a noisome and grievous sore preying upon men, inflaming their blood, and pouring its feverish influence through their veins. In addition to this, they have only blood to allay their burning thirst; and, as if to crown all, power is given unto the sun, and he pours upon them a flood of liquid fire, and they are scorched with great heat” (DAR 645.4). Smith notes that “under this plague occur, beyond question, the scenes of drought and famine so graphically described by Joel 1:14-20… ‘the rivers of waters are dried up’” (DAR 647.4).

Note (not in DAR at this verse): Cross-links to Isa 24:6 and Mal 4:1 are structural extensions; Smith’s explicit cross-reference under the fourth plague is Joel 1:14-20 (cited later at DAR 647.4).

Bohr’s reading (Close of Probation to the New Earth, pp. 25-26): Literal scorching; Bohr quotes GC’s block citing Joel 1 and Amos 8 as the prophetic backdrop. Verbatim: “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9” (p. 25). On the chronological signal: “The land mourneth… The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness” (p. 25, GC 627-628 quoting Joel 1:10-12, 17-20; Amos 8:3). Agrees with pioneer; same Joel anchor.

Pioneer reading (DAR covers vv. 8-9 within the block at DAR 645.3; comment at DAR 645.4): The wicked respond with blasphemy, not repentance. Smith: “Here, as the record runs, their woe first seeks utterance in fearful blasphemy” (DAR 645.4).

Note (not in DAR at this verse): The Pharaoh-hardening parallel (Exod 8:32; 9:34-35), the appeal to closed-probation logic at Rev 15:8, and the Dan 7:25 cross-link as the verse’s “blasphemy fulfilled in its terminal form” are structural extensions; Smith only notes the fact of the blasphemy here.

Bohr’s reading (Close of Probation to the New Earth, pp. 32-33): Blasphemy-not-repentance is structurally Pharaoh-like; Bohr explicitly draws the Pharaoh parallel that Smith leaves implicit. Verbatim: “The reaction of the wicked to the plagues will reveal that their choice is irreversible. Instead of repenting, each plague further enrages the wicked against God’s people like they did with Pharaoh in Egypt (Revelation 16:8-11)” (p. 33). On the closed-probation lock-in: he reads vv. 8-11 alongside v.11’s “did not repent of their deeds” as evidence that “those who belong to the kingdom of the beast are beyond repentance because their decision is set in stone” (p. 37, on v.11 — same logic governs v.9).

Pioneer reading (DAR covers vv. 10-11 together in one quotation block at DAR 645.5; comment at DAR 646.1): Plague poured on the papal seat at Rome. Smith: “An illustration of this vial will be found in Exodus 10:21-23. It is poured upon the seat of the beast, the papacy. The seat of the beast is wherever the papal See is located, which has been thus far, and without doubt will continue to be, the city of Rome. ‘His kingdom’ probably embraces all those who are subjects of the pope in an ecclesiastical point of view, wherever they may be” (DAR 646.1). Smith also draws the chronology argument: “An important fact is established by this testimony; namely, that the plagues do not at once destroy all their victims; for some who were at first smitten with sores, we find still living under the fifth vial, and gnawing their tongues for pain” (DAR 646.1).

Note (not in DAR at this verse): The Greek-thronos / Rev 13:2 trace argument and the “man of sin sitting in the temple of God” cross-link are structural extensions; Smith’s argument here is direct identification of the See of Rome and the Exod 10:21-23 parallel.

Bohr’s reading (Close of Probation to the New Earth, pp. 36-37): Plague of darkness on the papal See; Bohr identifies the beast = Rome papacy, the throne = Vatican City, the kingdom = the beast’s global supporters. Verbatim: “The beast under the sixth [sic — context: the fifth] plague is the same as the beast of Revelation 13 and the little horn of Daniel 7 that spoke blasphemies against the Most High, persecuted the saints of the Most High, thought it could change times and law and ruled for 1260 years. The beast is a symbol of the Roman Catholic Papacy. The throne is the center of government from where the beast rules. In other words, this plague falls on the governing See of the beast. The papacy’s center of power is in Vatican City within the confines of the ancient city of Rome” (p. 37). Bohr adds a Rev 13:3 / 13:7 / 17:15 cross-link to argue the “kingdom” = global supporters, “peoples, multitudes, nations, and tongues” (p. 37). Verbatim on the darkness: “The darkness that afflicts the throne of the beast and his kingdom is supernatural and global” (p. 37) — and a Zech 14:12-13 cross-link makes the wicked “kill one another with the weapons they intended on using to destroy God’s people” (p. 37). Agrees with pioneer on the papal-seat identification.

Pioneer reading (DAR covers vv. 10-11 within the block at DAR 645.5; chronology comment at DAR 646.1): The sores from the first plague are still on the wicked under the fifth. Smith explicitly uses v. 11 to establish the cumulative chronology: “An important fact is established by this testimony; namely, that the plagues do not at once destroy all their victims; for some who were at first smitten with sores, we find still living under the fifth vial, and gnawing their tongues for pain” (DAR 646.1). Smith then challenges the past-fulfilment school by demanding historical evidence: “Can judgments so terrible be inflicted, and nobody know it? If not, where is the history of the fulfilment?… When did the subjects of the beast gnaw their tongues for pain, and at the same time blaspheme God on account of their sores?” (DAR 646.2).

Note (not in DAR at this verse): The explicit “close of probation in Rev 15:8 was decisive — character cannot be re-cast after the door is shut” framing is a structural extension; Smith’s point in DAR 646.1 is about plague cumulation, not character-fixation.

Bohr’s reading (Close of Probation to the New Earth, pp. 36-37): Bohr makes the character-fixation explicit at this verse. Verbatim: “The expression ‘and they did not repent of their deeds’ indicates that those who belong to the kingdom of the beast are beyond repentance because their decision is set in stone” (p. 37). On cumulation: he treats the plagues as “consecutive and cumulative” with the first four as “jeopardy plagues” and the last three as “deliverance plagues” (paraphrase of pp. 31-32), so the sores of v.2 are still present at v.11 — agreeing with Smith.