God’s truth, worded by AI

 The Father, the Son, and the True Light

From the beginning, the Father has revealed Himself as the one true God. He alone is the source of all life and truth, and He has made Himself known through the One He sent — His Son, Jesus Christ. The Son did not come to introduce a new god, nor to divide the Father into parts, but to reveal the Father’s love, character, and will to the world.

Jesus said, “This is life eternal, that they might know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). In these words, the Son directs all hearts to the Father, and shows that true fellowship comes through knowing both the Father and the Son, as 2 John 9 declares: “He that abideth in the doctrine of Christ, he hath both the Father and the Son.”

The Son is the Light sent by God — the Light that shines in the darkness, revealing truth more clearly than anyone before or since. He said, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). To walk in that light is to live by the truth that the Father is God and that His Son is the one sent to reveal Him.

But we are warned that false Christs and antichrists will arise, offering alternatives — teachings that distort who the Father and the Son truly are. Such teachings lead away from the light and into confusion. The apostle John wrote, “He is antichrist, that denieth the Father and the Son” (1 John 2:22).

Therefore, to have true fellowship with God, we must abide in the doctrine of Christ, holding fast to the truth the Father and the Son have revealed. The Father is our God; the Son is His Light and Word sent into the world. In their unity and truth, we find life, love, and the light that guides us safely home.

Stephen D Green with wording by AI 

Church councils

 Church councils of old led by power of Rome make us think God is three persons, and the Father is just one of three. But the truth is actually that the Father says He is God, not that He says He and two others comprise God. The truth is that Jesus agrees with the Father on this. So for us to have fellowship with the Father and the Son we must let their truth be our guide, our light.

How do I know?

  How do I personally know what Jesus taught? I find the Gospel of John record of his teachings proves to be correct when I live by them and he keeps his promises found there but when he does so, one thing he does to fulfil promise is that he comes personally and teaches the same things as he taught in the gospel times.

Gospel

 The Christ will soon return. But it is important to learn his teachings now. He is light for us, saving those who learn from him and always continue to do so. 

The central points of his teachings are that sinning, falling short of God’s requirements for how we live, is something that enslaves us to continue living this way, but his teachings are liberating from sin’s grip. The crucifixion death he died was to provide for this. His resurrection enables the continuation of his liberating ministry. There is now also the ministry of the Holy Spirit for all who believe, extending this ministry of Jesus the Christ. It is all truth and spirit, by free gracious giving of what can liberate those who learn from the Christ. Then when he returns he will further deal with causes of the sinning, eliminating them. 

We might live to see that day, but we might not. In the meantime, we should believing in him, embrace his ministry of spirit and truth. If we don’t, we will simply die in our sins. After he returns there will be a judging of the ones who continue in sinning. He will remove them, and bring back from the dead those who were faithful in his teachings.

Inviting Him in

 In practice, receiving God, inviting Him in, is, most of all, really about inviting in His teachings which He gives through His Son—inviting them in with faith, and embracing them. For example you can do this in practical ways such as this: Meditate in quiet on a saying of Jesus saying it over and over letting it sink in. Keeping it deep within for a while with a hope that it stays permanently. E.g. “Anything you ask in my name, I will do it.” “Ask that your joy may be full.” “And I will do anything you ask so that the Son may bring glory to the Father.” “If you remain in me and my words remain in you, you can ask me anything and I will do it.” “This is to my Father’s glory that you bear much fruit: Fruit that will last.” Then going out and practicing the teachings you embrace, this too is vital, lest it be mere words. But first let the words really sink in, letting yourself have time to fully digest them, spiritually, deep within, before going out and putting them into practice as opportunity arises, but with understanding. I find this results in great things. And leads to real knowledge of the Father and the Son, in actual real fellowship with them, as they personally form their bond of fellowship with you in your life. Then do this all your life. Now one meditation message is the most vital of all. The Christ died for you. Crucified for you. And God raised him from the dead to live forever as your Lord. Let this be what you never forget above all else. We remember it together. 

To be saved

 You need more than repentance. You need faith in Jesus, and the grace from Him that leads to the knowledge of the truth.

1. The Limits of Repentance Without Faith

Repentance, in itself, acknowledges sin and expresses a desire to turn from it. Yet, as Scripture reveals, sin’s power is not merely behavioral—it is enslaving. Repentance may stop the outward act, but it cannot by itself free the heart from sin’s grip. Without divine intervention, a person remains vulnerable to relapse, self-righteousness, or despair.

Faith in Jesus Christ, however, brings something repentance cannot produce on its own—union with the One who has authority to break the chains of sin. It is through faith that we receive grace, the divine power that not only forgives but transforms. Grace is not passive pardon; it is active deliverance.

2. The Enslaving Power of Sin — John 8:31–36

In John 8, Jesus exposes the spiritual slavery that lies beneath outward religiosity. He tells those who had “believed” in Him:

“If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:31–32)

His listeners protest that they have never been slaves. But Jesus clarifies the true nature of bondage:

“Truly, truly, I say to you, everyone who practices sin is a slave to sin.” (John 8:34)

This statement cuts to the heart of human inability. Sins such as lying, lust, hatred, or pride are not isolated acts—they are symptoms of an enslaved will. No amount of repentance or moral resolve can dissolve that bondage. Only the Son—the One who is Truth Himself—has power to set the captive free:

“If the Son sets you free, you will be free indeed.” (John 8:36)

Freedom comes not by turning from sin alone, but by turning to Christ in faith. As you noted, the Son liberates through knowledge of the truth—a knowledge that comes by grace when a person believes in Him and abides in His word. This “continuing” in His word is both the evidence and the means of freedom: by holding fast to His teaching, the believer clings to His grace and walks in growing liberation.

3. Grace That Renews the Mind and Life — Ephesians 4–5

Paul’s teaching in Ephesians 4–5 mirrors this truth. The Apostle urges believers to “put off the old self” and “be renewed in the spirit of your minds” (4:22–23). This renewal is not mere moral effort; it is the work of God’s grace through faith.

He describes a spiritual exchange:

• The liar must not only stop lying but must “speak the truth” (4:25).
• The angry must not simply suppress anger but must “not let the sun go down” on it (4:26).
• The thief must “labor, doing honest work” (4:28).

In other words, repentance (turning from sin) must be accompanied by transformation (turning to righteousness)—something only grace can sustain.

Paul continues in Ephesians 5, urging believers to “be imitators of God, as beloved children” (5:1) and to “walk in love, as Christ loved us” (5:2). The same grace that saves now empowers obedience. As Jesus said, freedom is not found in lawless autonomy but in abiding in His word, where grace teaches and the Spirit strengthens.

4. The Grace That Leads to the Knowledge of the Truth

This divine pattern—repentance, faith, grace, truth—culminates in true knowledge of God. As Paul tells Timothy,

“God may perhaps grant them repentance leading to a knowledge of the truth.” (2 Timothy 2:25)

Grace leads to truth, and truth deepens grace. The believer who abides in Christ’s word grows in understanding of the truth—not as abstract doctrine, but as living communion with the Son who sets free.

Therefore, freedom from sin’s slavery is not achieved through repentance alone, nor sustained by human resolve. It is maintained by continual dependence upon Christ’s grace, through faith that clings to Him and His word.

Conclusion

Repentance without faith may clean the surface, but faith in Jesus—through grace—liberates the soul.
Sin enslaves; repentance recognizes the chains; but only the Son breaks them.
He does so by revealing truth to those who believe, giving them grace to walk in freedom and holiness.

“You were formerly darkness, but now you are light in the Lord. Walk as children of light.” (Ephesians 5:8)

Thus, repentance turns us from darkness; faith unites us to the Light; and grace teaches us to walk in that light—free indeed.

Endnote – on 2 Timothy 2:25
(Refers to Section 4: “The Grace That Leads to the Knowledge of the Truth”)

In 2 Timothy 2:25, Paul exhorts Timothy to correct opponents “with gentleness,” in hope that “God may perhaps grant them repentance leading to a knowledge of the truth.” The context makes clear that the “repentance” in view concerns not merely moral failings but opposition and unbelief toward the gospel message. Those being corrected were resisting apostolic teaching; thus, to repent in this sense is to turn from rejecting to receiving the gospel.

This aligns with the Lord’s own call in Mark 1:15: “Repent and believe the gospel.” Repentance and belief are not two separate steps but two sides of one act of conversion—turning from unbelief and turning to faith in Christ. Hence, repentance from opposition naturally issues in believing embrace of the proclaimed gospel, and this believing reception becomes the channel through which grace is received.

That grace, in turn, leads to “the knowledge of the truth”, a phrase that in the Pastoral Epistles denotes saving understanding of the gospel’s reality (cf. 1 Timothy 2:4; Titus 1:1). Through this gracious enlightenment, the believer is delivered from ignorance and unbelief into truth, and thereby from the enslaving power of sin itself.

Thus even here, Paul’s logic confirms that repentance alone is not sufficient; what is required is repentance unto faith, faith that receives divine grace, and grace that brings about the knowledge of the truth—and thence, genuine spiritual freedom.

By Stephen D Green using wording by AI

Rejecting a prophet

 “In Christ, a person is not condemned merely for rejecting a prophet; rather, condemnation arises from the unbelief and hardness of heart that result from refusing to accept God’s message. Prophets serve as messengers to guide people toward salvation, but when their words are persistently ignored or rejected, it reflects an inner resistance to God’s truth. The resulting spiritual condition—unbelief, disobedience, and moral hardness—is what leads to sin and separation from God, not the mere act of rejecting the messenger. Condemnation is therefore rooted in the heart’s response to God, not in rejecting the prophet alone.” — worded by AI

The Book of Enoch

 It can be established that Jude believed the Book of Enoch is holy scripture (having the words of a true prophet preserved for the righteous in written form) and is by the historically real prophet Enoch, seventh from Adam. Then there is a next step of showing that Jude was a disciple of Jesus in this. He was therefore prioritising above all the importance of keeping his teachings aligned with those of Jesus Christ, which he knew very well having spent his whole life with Jesus as biological brother, then later as believing disciple. The fact he was in step with the beliefs of Jesus about the Book of Enoch is verified by gospels John and Luke (note 1), and possibly Matthew, which each show that Jesus too regarded the book as scripture and holy enough to base teachings on. This leads to another next step which is that what Jesus believes and teaches is followed up by the Holy Spirit in gifts and insights given to the churches and believers (note 2). The Holy Spirit brings things that are of Jesus, given by God. What the Holy Spirit brings is what Jesus received from God and believes. And God, the Father, is light without darkness, who sent Jesus, the Christ of God, to be the light of the world. So this is light which attests to the Book of Enoch. 

1. Luke has Jesus telling Sadducees they did not know scripture, and the scripture, he implied, tells that angels do not marry. Only the Book of Enoch tells this. Hence it implies Jesus meant 1 Enoch is scripture. John has Jesus telling a woman at the well that from his disciples the Holy Spirit would flow as rivers of living water, implying scripture said this. It is the Book of Enoch which tells of the fountain producing fountains in his disciples.
2. Revelation claims to be a book of revelations given by God to Jesus and it contains very many parallels to the Book of Enoch. 

See also https://chatgpt.com/share/68fde970-d4d0-8005-b7ab-c65013c112a7 

Apocalyptic horsemen and their legacy

 Post-war institutions—NATO, the UN Security Council, the ICC, and the ICJ—were designed to safeguard the world, yet they remain vulnerable to the very forces they were meant to contain. Political donations from war-profiteering elites, member-state self-interest, and slow, consensus-driven decision-making leave them ill-equipped to restrain rapid escalation. Ironically, bodies intended to prevent catastrophe now contribute to systemic risk. The world, it seems, still reels under the shadow of the apocalyptic horsemen.

Saved Once Always Saved

 Saved Once Always Saved. Once you die still saved, then you were truly saved.

Church within a church model

 In many communities, both rural and urban, believers in Christ face the challenge of balancing accessibility for newcomers and seekers with the need to nurture spiritually knowledgeable, spiritually gifted believers. One model that addresses this challenge is the “church within a church,” which envisions two complementary layers of community life. A perhaps long-established church, designated in this model as the outer church, functions as a traditional, structured congregation, welcoming believers, seekers, and those raised in the faith but uncertain of their personal belief. It provides accessible worship through liturgy, hymns, and teaching while maintaining a sense of continuity and inclusion for the whole community. An inner church operates alongside as a Spirit-led gathering where truly believing, spiritually gifted participants can openly exercise spiritual gifts such as prophecy, healing, and tongues, creating an environment of participatory ministry that encourages growth and discipleship.

This model has biblical resonance, reflecting patterns seen in both Old and New Testament practices. The outer and inner courts of the Tabernacle and Temple, accessible in stages according to religious standing, provide a typology for the dual-layer structure. Similarly, early Jewish believers in Acts often attended synagogues on the Sabbath and Spirit-led church gatherings on Sundays, navigating a dual participation pattern. Even in New Testament epistles, gatherings included unbelievers and new believers alongside mature, Spirit-filled participants, demonstrating that active ministry and witness could coexist with the presence of those who were still learning or exploring faith.

A key principle of the inner church is that it is not exclusive. Unbelievers and novices are allowed to observe and, where appropriate, comment, while their exposure to Spirit-led ministry can lead them to conviction and faith, following the guidance of 1 Corinthians 14. Practical applications of the model have been observed in villages in Germany and England, where inner church gatherings were scheduled after or before traditional services. This allowed the entire community to attend outer church while enabling believers to engage in Spirit-led ministry. The model thrives in smaller communities because attendance is manageable, relationships are strong, and participants can move fluidly between outer and inner gatherings.

Urban contexts, however, introduce new dynamics. Cities offer multiple denominations and church styles, so the dual-layer model may naturally occur across congregations rather than within a single church. Many neighborhoods, especially those with transient populations or few churches, may lack any inner church life, leaving believers without a relational and participatory environment to exercise spiritual gifts. In such cases, inner church gatherings can be intentionally established in homes, community spaces, or small rented halls, providing core believers with opportunities to minister, mentor, and disciple others while maintaining links to outer church services.

Generational continuity poses another challenge. When families do not succeed in cultivating personal faith in children, inner churches risk shrinking over time, eventually reverting to a nominal outer-church pattern. A dual attendance approach can address this issue, allowing young people to participate in outer church with their families for relational and cultural continuity while leaving inner church participation until they personally believe and follow and are consequently blessed by God with spiritual gifts. This ensures that the inner church maintains its integrity and Spirit-led character while still providing exposure and discipleship pathways for the next generation. By combining structured outer worship, participatory inner gatherings, and intentional mentorship across generations, this church-within-a-church model offers a framework that balances accessibility, spiritual growth, and long-term sustainability in both village and urban settings.

(By Stephen D Green, using AI for clarity of wording)

Academic Apocalyptic Timeline

 A Speculative Chronology of Revelation 6–19

This model proposes a speculative chronological interpretation of Revelation 6–19, situating the culmination of apocalyptic events around 2070, corresponding to the anticipated Second Coming of Christ. Two reference points structure the framework: the Sixth Seal occurring approximately in 2060, and the Parousia around 2070. Within these boundaries, the sequence follows the canonical order of the Seals, Trumpets, and Bowls, allowing for overlaps and pauses consistent with the text’s compositional rhythm.¹

The first five Seals (Rev 6:1–11) are interpreted as a long historical progression from the mid-twentieth century to the late 2050s, encompassing ideological expansion, warfare, economic disparity, widespread mortality, and religious persecution. The Sixth Seal (Rev 6:12–17), dated here to around 2060, represents a climactic global crisis characterized by cosmic and geopolitical upheaval, perceived universally as a manifestation of divine judgment.

Following this disturbance, Revelation 7 introduces an interlude during which the 144,000 are sealed and a “great multitude” is depicted in heavenly worship. In this framework, this stage is placed between 2061 and 2062, functioning as both a period of divine protection and a prelude to the next series of judgments.

The Seventh Seal opens in Revelation 8, inaugurating the Trumpet Judgments (Rev 8–9), which are proposed to unfold from approximately 2062 to 2065. These trumpet events are envisioned as sequential ecological and geopolitical catastrophes, accompanied by demonic afflictions, reflecting escalating divine warning rather than final destruction. During this same interval, the Two Witnesses of Revelation 11 are situated, their 1,260-day ministry (≈3.5 years) extending from 2062 to 2065, concluding with their death and resurrection immediately prior to the sounding of the seventh trumpet.

The emergence of the Beast (Rev 13) and the imposition of the “666” system are positioned in the final seven-year span preceding 2070, specifically from 2066 to 2070. This period represents the prophesied forty-two months of the Beast’s dominant reign, characterized by political unification, religious coercion, and economic control. Concurrently, the Bowl (Vial) Judgments (Rev 15–16) are interpreted as rapid, terminal expressions of divine wrath, overlapping with the final phase of the Beast’s power and culminating in the fall of Babylon (Rev 17–18) and the Battle of Armageddon.

The sequence concludes with the Second Coming of Christ (Rev 19) around 2070, marking the defeat of the Beast and the establishment of the messianic kingdom. Within this speculative reconstruction, the overall structure preserves the literary and theological progression of Revelation—from warning to judgment to restoration—while adapting the chronology to a modern eschatological horizon.²

Endnotes

1. The 2060 Terminus (Opening of the Sixth Seal):
   The assignment of circa 2060 CE as the onset of the Sixth Seal events derives from a proposed correspondence between Revelation 6:12–17 and the Dream of Animals (1 Enoch 85–90). In that apocalyptic vision, divine supervision of punitive history unfolds across seventy successive “periods” of heavenly oversight upon the “blind sheep.”
   If the first of these terms is correlated with the Assyrian incursions into the Levant (c. 740 BCE), and each term is interpreted as a forty-year epoch, the seventyfold sequence spans 2,800 years, yielding a terminus around 2060 CE. The Dream then describes the immediate commencement of divine wrath following the final term, a motif closely paralleling the imagery of cosmic upheaval in Revelation’s Sixth Seal.
   This alignment presupposes literary and thematic interdependence among Daniel, 1 Enoch, and Revelation, a relationship widely recognized in apocalyptic scholarship though debated in detail. Within this speculative model, therefore, 2060 CE functions as the threshold of the eschatological “wrath phase” introduced by the Sixth Seal.
2. The 2070 Terminus (The Parousia of Christ):
   The projection of circa 2070 CE for the Second Coming follows from the preceding assumption that the Sixth Seal opens near 2060 CE and incorporates a symbolic Jubilean framework (Lev 25) applied typologically to recent global experience.
   The 2020–2021 period of worldwide pandemic restrictions is viewed here as an analogical “year of rest,” during which economic and social activity was forcibly suspended—a global sabbatical prefiguring the ultimate millennial rest under Christ’s reign. In traditional sabbatical counting, a Jubilee occurs every fifty years (forty-nine plus one), making 2070 CE approximately one Jubilee cycle after 2020/2021.
   Consequently, 2070 CE is postulated as the symbolic terminus of the present world order and the commencement of the messianic kingdom described in Revelation 19–20.

Speculative Timeline for Revelation 6–19

 Speculative Timeline for Revelation 6–19

This speculative timeline envisions the unfolding of Revelation 6–19 culminating around 2070, marking the return of Christ and the fulfillment of apocalyptic events. Anchored by the Sixth Seal around 2060 and the Second Coming in 2070, the sequence presents a progressive escalation of divine judgments leading to the final redemption of creation.

The Seals (Revelation 6) span a long historical arc from the 1940s through 2060, beginning with the ideological and military upheavals of World War II and continuing through economic distress, pandemics, and persecution of the faithful. These trends intensify until the Sixth Seal, which is placed around 2060. This timing draws on a parallel with the Dream of Animals (1 Enoch 85–90), an older apocalyptic vision in which history unfolds across seventy successive periods under divine oversight. If the first period is counted from the Assyrian incursions into the Levant around 740 BCE, with each period roughly forty years, the seventyfold sequence spans about 2,800 years—landing near 2060. In that vision, the final period ends with the immediate onset of God’s judgment, mirroring the cosmic convulsions described in Revelation’s Sixth Seal. In this timeline, 2060 marks the threshold of the “wrath phase,” when humanity becomes fully aware of divine judgment.

Following this, an interlude occurs in which the 144,000 servants of God are sealed (Revelation 7) for protection—likely between 2061 and 2062—signaling the preparation for the next stage of tribulation. The opening of the Seventh Seal then initiates the Trumpet Judgments (Revelation 8–9), which unfold from approximately 2062 to 2065. These years bring ecological devastation, war, and supernatural affliction, yet also a continuing call to repentance. During this same period, the Two Witnesses (Revelation 11) minister in Jerusalem for about three and a half years (2062–2065), testifying with divine power. Their ministry concludes near the end of the sixth trumpet, when they are slain and resurrected shortly before the final trumpet sounds.

From 2066 to 2070, the Beast’s empire and 666 system rise to global dominance, lasting the prophesied forty-two months (Revelation 13). This period coincides with the Bowl Judgments (Revelation 15–16), a rapid succession of divine wrath leading to the collapse of Babylon’s power and the gathering of armies for the Battle of Armageddon. The Second Coming of Christ is projected around 2070, following naturally from the Sixth Seal’s opening. This timing also draws on the idea of Jubilee cycles (Leviticus 25) as symbolic markers of rest and renewal. The global pause during the 2020–2021 pandemic can be seen as a kind of worldwide “year of rest,” a sabbatical before the next stage of history. Counting fifty-year cycles from that moment places the next Jubilee—and the end of the present world order—around 2070, when Christ’s kingdom begins as described in Revelation 19–20.

This framework maintains the biblical order of the Seals, Trumpets, and Bowls while allowing for natural overlaps and pauses within each phase. It offers an approximate, forward-looking synthesis of prophetic chronology that preserves textual integrity while situating key events within the mid-21st-century context.

(By Stephen D Green using AI for clarity of the wording and consistency of the timeline.) 

Timeline of Apocalyptic Events Revisited

 Speculative Timeline: Revelation 6–19

This speculative timeline envisions the unfolding of Revelation 6–19 culminating around 2070, marking the return of Christ and the fulfillment of apocalyptic events. Anchored by the Sixth Seal near 2060 and the Second Coming in 2070, the sequence presents a progressive escalation of divine judgments leading to the final restoration of creation.

The Seals (Revelation 6–7): 1940s–2062

The first five Seals span a long historical arc from the mid-20th century to the late 2050s, tracing humanity’s unfolding drama:

• Ideological expansion and military upheaval, beginning with World War II.
• Growing economic disparity, pandemics, and societal strain.
• Religious persecution and widespread mortality.

These developments intensify until the Sixth Seal, circa 2060, a period of cosmic and geopolitical convulsion. This date is not arbitrary; it is derived from a typological reading of 1 Enoch’s “Dream of Animals”, which describes seventy successive forty-year epochs of divine oversight beginning around 740 BCE. The culmination of this sequence corresponds to the onset of the Sixth Seal, signaling a world acutely aware of divine judgment.

Following this crisis, an interlude occurs (Revelation 7), during which the 144,000 are sealed for protection, likely between 2061 and 2062. This stage symbolizes God’s care for His faithful and prepares the way for the next phase of tribulation.

The Trumpets and the Two Witnesses (Revelation 8–11): 2062–2065

The Seventh Seal opens, inaugurating the Trumpet Judgments. Between approximately 2062 and 2065, humanity experiences:

• Ecological disasters and resource crises.
• Warfare and geopolitical instability.
• Supernatural affliction as a divine warning.

During this same interval, the Two Witnesses minister in Jerusalem for 1,260 days (~3.5 years), testifying with God’s authority. Their ministry concludes near the end of the sixth trumpet, culminating in their death and resurrection shortly before the final trumpetsounds. Their presence underscores God’s faithfulness and the call to repentance even amid global turmoil.

The Beast, Bowls, and Babylon (Revelation 13–18): 2066–2070

From 2066 to 2070, the Beast rises, instituting the 666 systemand asserting dominion for the prophesied forty-two months. This period coincides with the Bowl Judgments, a rapid succession of divine wrath culminating in:

• The collapse of Babylon’s power.
• The gathering of armies for the Battle of Armageddon.

The sequence highlights the final confrontation between divine justice and human rebellion, preparing the world for the coming of the Messiah.

The Parousia: The Second Coming of Christ (Revelation 19), 2070

Around 2070, Christ returns, defeating the Beast and inaugurating His kingdom. The selection of this year reflects a symbolic Jubilee pattern, using the global pandemic “year of rest” (2020–2021)as a typological anchor. Counting a full Jubilee cycle of fifty years leads to 2070, portraying the transition from present worldly trials to eternal divine restoration.

The Second Coming is both cosmic and personal: it concludes the era of judgment and beckons the faithful into rest, redemption, and participation in God’s kingdom.

Summary

This framework preserves the canonical order of Seals, Trumpets, and Bowls while allowing for overlaps and interludes consistent with the text’s rhythm. By integrating historical, symbolic, and theological markers—like the Enochian chronology for the Sixth Seal and the Jubilee typology for the Parousia—it situates Revelation’s prophetic drama in a mid-21st-century context, offering both a speculative timeline and a spiritual meditation on God’s faithfulness, judgment, and ultimate restoration.

(Rendered for clarity using AI, based on work by Stephen D Green)