“The four angels who had been prepared for the hour and day and month and year, were released to kill a

third of mankind” (Rev. 9:15). Woodcut by Albrecht Durer, 1498.

9 Revelation 9:1 Then the fifth angel sounded: And I saw a star fallen from heaven to the earth. To him was given the key to the bottomless pit. 2 And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened because of the smoke of the pit. 3 Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power. 4 They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God on their foreheads. 5 And they were not given authority to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man. 6 In those days men will seek death and will not find it; they will desire to die, and death will flee from them. 7 The shape of the locusts was like horses prepared for battle. On their heads were crowns of something like gold, and their faces were like the faces of men. 8 They had hair like women's hair, and their teeth were like lions' teeth. 9 And they had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running into battle. 10 They had tails like scorpions, and there were stings in their tails. Their power was to hurt men five months. 11 And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon. 12 One woe is past. Behold, still two more woes are coming after these things. 13 Then the sixth angel sounded: And I heard a voice from the four horns of the golden altar which is before God, 14 saying to the sixth angel who had the trumpet, "Release the four angels who are bound at the great river Euphrates." 15 So the four angels, who had been prepared for the hour and day and month and year, were released to kill a third of mankind. 16 Now the number of the army of the horsemen was two hundred million; I heard the number of them. 17 And thus I saw the horses in the vision: those who sat on them had breastplates of fiery red, hyacinth blue, and sulfur yellow; and the heads of the horses were like the heads of lions; and out of their mouths came fire, smoke, and brimstone. 18 By these three plagues a third of mankind was killed -- by the fire and the smoke and the brimstone which came out of their mouths. 19 For their power is in their mouth and in their tails; for their tails are like serpents, having heads; and with them they do harm. 20 But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk. 21 And they did not repent of their murders or their sorceries or their sexual immorality or their thefts.

9:1,2 THE BOTTOMLESS PIT

The star which fell from heaven (third trumpet) caused darkness (fourth trumpet). The

fifth trumpet, also called the first woe, explains that the darkness is caused by the smoke from the

bottomless pit. The bottomless pit is both the earth in chaos and the chaotic satanic realm. Satan

uses the chaos caused by the trumpet plagues to further his schemes to defeat God’s people.

“Then the fifth angel sounded; and I saw a star fallen from heaven to the earth. To

him was given the key to the bottomless pit. And he opened the bottomless pit, and smoke

arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened

because of the smoke of the pit” (Rev. 9:1,2). The first two verses describing the fifth trumpet

seem to be a review of the third and fourth trumpets. In the third trumpet “a great star fell from

heaven.”1 The fourth trumpet shows the darkening of the sun, moon, stars, day, and night which

results from the falling of the star. The fifth trumpet shows the specific cause of the darkness:

“the sun and air were darkened because of the smoke of the (bottomless) pit”. It may be that the

“star fallen from heaven” of the fifth trumpet is not a new star,2 but rather is referring to the

same destructive “great star” that was portrayed in the third trumpet.3 It causes the same darkness

portrayed in the fourth trumpet. What is new in the fifth trumpet, the first of the three “woes”, is

the opening of the bottomless pit and the destructive forces that emerge from it.

The Greek word for bottomless pit, abussos, is the same word that the Greek Septuagint

uses to depict the watery, chaotic conditions of the earth before the first day of creation4

(“darkness was over the face of the deep” Gen. 1:2). Abussos is also used for the reservoirs of

water that burst forth to destroy the earth at the time of the flood “the fountains of the great deep

were broken up” (Gen. 7:11). Demons begged Jesus not to send them there (“they begged Him

that He would not command them to go out into the abyss” Luke 8:31). The beast of Revelation

17, who is Satan himself, comes from the bottomless pit, (Rev. 17:8) and he will be chained in it

for 1000 years (Rev. 20:1-3). Apparently the bottomless pit, literally the watery depths,

symbolizes both the earth in chaos and the dark, chaotic realm of Satan and the source of his

destructive activity. He is the angel and king of the bottomless pit under the name Abaddon or

Apollyon, names which mean destroyer in Hebrew and Greek respectively (Rev. 9:11). The

physical, social and spiritual chaos that results from the first four trumpets gives him a “key” or

opportunity to bring about his “woes”.

1 The verb form for the word “fell” is the simple past, pointing to the moment when the star fell. In the

fifth trumpet John “saw a star fallen from heaven”. The perfect participle of the verb, “fallen”, is used to

emphasize the aftermath and results of the falling. 2 There is the possibility that the “star fallen from heaven” who had “the key to the bottomless pit” is

the same being as “the angel of the bottomless pit” (Rev. 9:11). Although stars are sometimes used as

symbols for angels, this usage seems less likely because 1) chapter 9 is not highly symbolic (see 8:

Trumpets: Literal or Symbolic?). 2) It seems inconsistent that in verse 1 they would call this a star and in

verse 9 an angel. 3 The translation of pronouns describing the two stars causes some confusion. In the third trumpet, “a great

star fell from heaven…and it fell on a third of the rivers…” (Rev. 8:12). In the fifth trumpet John “saw a

star fallen from heaven to the earth. To him was given the key to the bottomless pit” (Rev. 9:1). The

implication is that the first star is a neuter “it” and the second is a personal “he”. The Greek word for star,

astir, is masculine in both passages. In the third trumpet there actually is no pronoun in the Greek, but if

one is used in translation to English it should be “he” to be consistent with the gender of the word “star”

and the pronoun usage in 9:1. 4 The first day of creation in Gen. 1 was not the beginning of matter. Obviously the earth existed (covered

with water—see Gen. 1:2) and in fact there was even life in other parts of the universe (Job 38:4-7). It is

interesting to note that before God began his creative work in the world was a “bottomless pit” and at the

end of time when He withdraws the world returns to that condtion.

9:3, 7-9 THE LOCUST ARMY

John saw an army which he could not adequately describe, but they looked something

like locusts. A comparison of similar language that is used shows that this is the same ”locust”

army that Joel described.

“Then out of the smoke locusts came upon the earth. And to them was given

power, as the scorpions of the earth have power…The shape of the locusts was like horses

prepared for battle. On their heads were crowns of something like gold, and their faces

were like the faces of men. They had hair like women’s hair, and their teeth were like lion’s

teeth. And they had breastplates like breastplates of iron, and the sound of their wings was

like the sound of chariots with many horses running into battle” (Rev. 9:3, 7-9).

It should be noted that John uses the comparative “like” to describe the locusts—“hair

like women’s hair,… teeth like lion’s teeth,… the sound of their wings like the sound of

chariots”. The use of simile is also found in the description of the horses in verse 17. This

contrasts with scenes in other chapters, for example, the “woman clothed with the sun, with the

moon under her feet, and on her head a garland of twelve stars” (Rev. 12:1), which are obviously

very symbolic. The use of the comparative in chapter 9 shows that John was not using symbols,

but instead he was trying to describe something literal. Having never seen anything like it before,

he had to use simile to describe it. This, along with the chiastic pairing of the trumpet plagues

with the literal seven last plagues of chapter 16, show that this chapter is depicting real events

rather than something highly symbolic.

On the other hand, the fact that the locusts come out of the bottomless pit suggests that

there is something demonic about them since the bottomless pit is not just chaotic conditions of

the earth, but is also the satanic realm. Both Peter and Jude reveal that “the angels who did not

keep their proper domain, but left their own abode, He has reserved in everlasting chains under

darkness for the judgment of the great day” (Jude 6, 2 Pet. 2:4). Apparently during the trumpets

they will be released from their chains (come out of the bottomless pit) and will add their

maddening influence to the horrors of the trumpet war. The demons who possessed the two

demoniacs from Gadarenes begged Jesus not to send them into the abyss. When He allowed

them to enter a herd of swine their maddening influence caused the swine to plunge over a cliff to

their death (Luke 8: 26-33). This kind of influence will affect the locust army as they are

goaded on by the demons that will be released from the bottomless pit. As will be seen below, the

locust army is a real army, but there is a demonic element and intensity involved in their attack on

“those men who do not have the seal of God on their foreheads”.

The war that is described is the greatest and most destructive of all time. As will be seen

in the sixth trumpet, it will involve 200 million soldiers and a third of mankind will be killed. We

would expect that a war of this magnitude during the last days would be mentioned in other

prophecies, and this is the case. Daniel 11 tells the story of a war that lasts for 2500 years.5 The

last battle takes place during “the “time of the end” when “the king of the South shall attack (the

king of the North), and the king of the North shall come against him like a whirlwind, with

chariots, horsemen and with many ships, and he shall enter the countries, overwhelm them, and

pass through” (Dan. 11: 40).

A careful comparison shows that the king of the North, the locust army that appears in

the fifth trumpet and the locust army in the book of Joel are closely related. First of all, the

locust army that John saw and the locust army in the book of Joel are one and the same.

5 The vision of Dan. 11 begins with the “kings of Persia” (Dan. 11:2). The kings mentioned (Cambyses,

Darius Hystaspis, Xerxes reigned from 525 BC through 465 BC). The struggle between the king of the

North and the king of the South began after the death of Alexander the Great (324 BC) with the struggle

between the Hellenic kingdoms in Syria (north) and Egypt (south). The war continues until “the time of the

end” and the “time of trouble” (Dan. 11:40, 12:1).

LOCUST ARMY OF REV. 9:3-11 LOCUST ARMY OF JOEL

The fifth angel sounded (his trumpet) (v.1).

Out of the smoke locusts came upon the earth (v.3).

The shape of the locusts was like horses…(v.7).

Their teeth were like lions’ teeth (v. 8).

The sound of their wings was like the sound of

chariots with many horses (v 9).

Their power was to hurt men…their torment was

like the torment of a scorpion when it strikes a man

(vs. 10, 5)

Blow the trumpet in Zion (2:15).

The swarming locust…My great army (2:25).

Their appearance is like the appearance of horses

(2:4).

His teeth are the teeth of a lion (1:6).

Like swift steeds, so they run, with a noise like

chariots (2:5).

Before them the people writhe in pain (2:6).

From the description in Joel it is obvious that these are not literal locusts, but rather an

army which the prophet saw but could not adequately describe with the vocabulary of the time.

“For a nation has come up against my land” (Joel 1:6).

“A people come, great and strong” (2:2).

“The locust….my great army, which I sent among you” (2:25).6

“Over mountaintops they leap, with a noise of a flaming fire that devours the stubble, like

a strong people set in battle array…They run like mighty men, they climb the wall like men of

war; every one marches in formation, and they do not break ranks. They do not push one

another; Every one marches in his own column. Though they lunge between the weapons, they

are not cut down…the earth quakes before them, the heavens tremble…(Joel 2:5-10).

9:4-6 A REAL WAR

The attack of the locust army of Rev. 9 is the same military operation described in Joel,

apparently retaliation against the perpetrator of the attacks of the first four trumpets. Joel shows

that the locust army is from the north and is defeated between the Mediterranean and the Dead

Seas in Palestine. From these facts it can be seen that this war is the same as the last battle of

the war between the King of the North and the King of the South that is described in Daniel 11.

Since the locust army of Rev. 9 is the same as that described in Joel, its activity would

also represent some kind of military equipment and operation. One artist has rendered a

compelling comparison of literal locusts and attack helicopters.7 The weaponry of the locusts

seems to be somewhat unconventional, causing severe pain but not death—perhaps chemical,

biological or radiation. “They were commanded not to harm the grass of the earth, or any

green thing, or any tree, but only those men who do not have the seal of God on their

foreheads. And they were not given authority to kill them, but to torment them for five

months. Their torment was like the torment of a scorpion when it strikes a man. In those

days men will seek death and will not find it; they will desire to die and death will flee

them” (Rev. 9:4-6).

The picture that emerges is that out of the chaos which results from what seems to be a

catastrophic military attack, perhaps nuclear (the first four trumpets), comes a major military

operation which causes intense suffering. God’s people, protected by the “Seal of God on their

foreheads”, are spared, even as the Children of Israel in Egypt were protected from the plagues

which fell upon the Egyptians.8 Since wars involve at least two sides, it is reasonable to think

that the first four trumpets represent a preemptory attack, and the fifth trumpet is a retaliation. A

6 God calls them His army, even though they are agents of Satan, just as he did the Babylonians who,

though controlled by Satan, accomplished God’s purpose of chastening His people who had fallen into

idolatry (Jer. 25:9, 51:7). 7 Maniscalco, Joe, slide program “Revelation 9 and the Neutron Bomb”.

8 Gen. 8:22,23, 9:4, 26, 10:23, 11:5-7.

careful comparison of the prophecies of Rev. 9, Joel and Daniel 11 gives some intriguing clues as

to the identity of the antagonists.

Joel indicates that the locust army will be defeated. “But I will remove far from you the

northern army, and will drive him away into a barren and desolate land, with his face toward the

eastern sea and his back toward the western sea. His stench will come up, and his foul odor will

rise, because he has done monstrous things” (Joel 2:20). There are four points of particular

interest in this passage: 1) This army is called the northern army (the ancient Hebrew and Greek

read “the northern one” or “the from the north”). 2) The northern one will come to its end. 3)

Defeat will take place between the two seas of Palestine, the eastern sea (the Dead Sea) and the

western sea (the Mediterranean). 4) This will take place during “the Day of the Lord” when “the

sun and moon grow dark” (Joel 2: 1, 10), in other words, the time of the end.

KINGS OF THE NORTH AND SOUTH

An analysis of the long battle between the king of the North and the king of the South

described in Daniel 11 will help to identify the players in the trumpets war. The first kings of the

North and South were the rulers of the Seleucid and Ptolemaic kingdoms which were a part of the

fractured Greek Hellenic Empire. They evolved into Rome (pagan and papal) and Islam. The

final king of the North is papal Europe supported by the United States. They will be attacked by

modern radical Islam (the first four trumpets) and will make a massive military retaliation (the

fifth trumpet).

These same points are also found in Daniel 11:40-45 describing the fate of the “king of

the North”.9 At the “time of the end” (Dan. 11:40) he will invade “the Glorious Land” (Palestine)

(v. 41). and he will “plant the tents of his palace between the seas (the Dead Sea and the

Mediterranean). But he “shall come to his end, and no one will help him” (v. 45). Thus the

final king of the North seems to be the same as Joel’s northern locust army (which is the same as

the locust army of the fifth trumpet).

Apparently the first five trumpets10 represent the start of the last battle in a fierce contest

which has been ongoing for nearly 2500 years: the war between the kings of the North and the

kings of the South. The details of this war are presented in the vision of Daniel 11, which is

analyzed in Appendix 3. Although it is written in a style that is somewhat difficult to understand,

there are a number of “landmarks” which in the end will make it possible to identify who these

antagonists are through the progression of history and at the end of time.11 Keep in mind while

9 “At the time of the end the king of the South shall attack him; and the king of the North shall come

against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the

countries, overwhelm them, and pass through. He shall also enter the Glorious land (Palestine).” Here we

see an initial attack by the “king of the South” against the “king of the North” (the first four trumpets?).

The “northern army” of the king of the North makes a fierce “whirlwind” counterattack with “chariots,

horsemen, and with many ships” (the fifth-trumpet counterattack of the locust army?). “But tidings out of

the east and the north shall trouble him (the king of the North); therefore he shall go out with great fury to

destroy and annihilate many. And he shall plant the tents of his palace between the seas (between the Dead

Sea and the Mediterranean) in the glorious holy mountain; yet he shall come to his end, and no one will

help him” (Dan. 11:44, 45). 10 Later we will see that the sixth and seventh trumpets are also a part of the scenario described in Daniel

11:40-12:13 11 For example, in verses three and four there is a “mighty king” whose kingdom “shall be divided toward

the four winds of heaven”. A comparison with the vision of chapter 8 shows that this is Alexander the

Great and the division of his kingdom to form the Hellenic kingdoms. This shows that the kings of the

North and South begin as the Hellenic kingdoms. Verse 22 mentions “the prince of the covenant”, Jesus,

showing that the king of the North has evolved into the Roman Empire. Verse 31 mentions the attack upon

the daily sacrifices and setting up of the abomination of desolation. A comparison with Dan. 8: 10,11

shows that this attack is by the medieval papacy, which has become king of the North. A review of history

reading the brief analysis of Daniel 11 given here or the fairly extensive analysis in Appendix 3

that the previous discussion showed that the last army of the king of the North is the same as

Joel’s locust army, which is the same as the locust army of Revelation 9. Thus the last battle of

the king of the North and the king of the South seems to be the same war that is described in the

trumpet plagues.

The vision of Daniel 11 begins with the kings of Persia and shows their defeat by

Alexander the Great (vs. 1-3). His Hellenic (Greek) Empire was divided after his death and two

of the divisions were the king of the North (the Seleucid Empire in Syria), and the king of the

South (the Ptolemaic Empire in Egypt, vs. 4-15). Both of these Hellenic kingdoms were defeated

by Rome, which became the new king of the North, first under the Caesars and then ruled by the

papacy (vs. 15-24). The king of the South, who had disappeared during the pagan Roman era,

reappears in the Middle Ages as the Islamic Ottoman Empire and the war resumes with the

Crusades (vs. 25-30).

Consistent with the parallel visions in Daniel 7 and 8, there is a major focus on the

doctrinal compromises of the medieval papacy (taking away the daily sacrifices) and the

persecution of God’s faithful remnant with the inquisition (the abomination of desolation).

During this time the king of the South disappears again, consistent with the long decline of the

Ottoman Empire (31-39).

The major focus of Dan. 11 (vs. 23-39) on the king of the North as the Medieval Papacy

is consistent with the focus of the visions of Daniel chapter 7 (the “little” horn which “shall speak

pompous words against the most high” and “shall persecute the saints”),12 of chapter 8 (the

“little” horn which “cast down some of the host”, takes away “the daily sacrifice” and sets up “the

transgression of desolation”)13 and of Revelation 13 (the beast which rises out of the sea and

“opened his mouth in blasphemy against God” and “ to make war with the saints”)14. All of these

refer to the persecuting papal power of the Middle Ages. A comparison of the four visions show

that they have many elements in common, confirming their identity and filling out details not

found in any one vision by itself.

DAN. 7 LITTLE HORN DAN. 8 LITTLE HORN KING OF THE NORTH REV. 13 FIRST BEAST Another horn, a little one

…whose appearance was

greater than his fellows

(vs.8,20)

He shall speak pompous

words against the Most

High (v. 25)

He shall persecute the saints

of the Most High (v. 25)

He shall persecute…for a

time, times and half a time

(v. 25)

He shall intend to change

times and law (v. 25)

The same horn was making

A little horn which grew

exceedingly great (v. 8)

He even exalted himself as

high as the Prince of the

host (v. 11)

It cast down some of the

host and some of the stars to

the ground, and trampled

them (v. 10)

It refers to many days in the

future v. 26

By him the daily sacrifices

were taken away, and the

place of His sanctuary was

cast down (v. 11)

An army was given over to

He shall come up and

become strong with a small

number of people (v. 23)

He…shall speak

blasphemies against the God

of gods (v. 36)

They shall fall by sword and

flame, by captivity and

plundering (v. 33)

For many days they shall

fall by the sword… (v. 33)

Shall defile the sanctuary

fortress; then they shall

take away the daily

sacrifices (v. 31)

The king shall do according

I saw a beast rising up (v. 1)

He opened his mouth in

blasphemy against God

(v. 6)

It was granted to him to

make war with the saints

and to overcome them (v. 7)

He was given authority to

continue for forty-two

months. (v. 5)

To blaspheme… His

tabernacle (v. 6)

shows that the antagonist from the south (the king of the South of the Middle Ages) was the Ottoman

Empire and the battles were the crusades. Finally, v. 40 is set in “the time of the end”. With this skeleton

outline the details in between can be deduced from the major facts of history. 12 Dan. 7:25

13 Dan. 8:9-14

14 Rev. 13:1-10

war against the saints, and

prevailing (v. 21)

the horn…He did all this

and prospered. (v. 12)

to his own will…and shall

prosper (v. 36)

All the world marveled

…saying, ‘Who is like the

beast? Who is able to make

war with him? (vs. 3,4)

The point of these comparisons is that since these four powers are obviously the same, it

is possible to learn details about one from the activity of the others. This is important because it

is from Rev. 13 that it is possible to learn the identity of the end-time persecuting power—“the

beast rising out of the sea” in league with the “beast coming up out of the earth”—which sets up

the image, mark and number of the beast. In chapter 13 these powers will be shown to be the

United States of America, acting as the military arm of the Roman Catholic Church. This power

is also the last king of the North, which was shown above to be the same as Joel’s “northern”

locust army and the locust army of Rev. 9.

At the “time of the end” the king of the South will reappear (“the king of the South shall

attack him”), and it will be this offensive which provokes the extreme reaction of the king of the

North who “shall come against him like a whirlwind” (v. 40). Here is predicted the resurgence of

militant Islam (the king of the South) with a powerful, coordinated end-time attack against the

king of the North (the United States and “papal” Europe) that ushers in the time of trouble.15

This is the attack that is described in the first four trumpets and the retaliation that is

described in the fifth trumpet. As Daniel puts it, their armies “with chariots, horsemen and with

many ships shall enter the countries, overwhelm them, and pass through” (Dan 11:40). The part

of the world where this takes place is mentioned—“Edom, Moab, and…Ammon” (present-day

Jordon) (v. 41), and Egypt, Libya and Ethiopia are mentioned (vs. 42, 43). A decisive defeat will

take place “between the seas and the glorious holy mountain” (in Palestine, v. 45). Apparently

this is World War III, fought in the middle east, and it will usher in inconceivable suffering—“At

that time Michael (Jesus)16 shall stand up, the great prince who stands watch over the sons of your

people; and there shall be a time of trouble such as never was since there was a nation, even to

that time” (Dan. 12:1). But God’s people will be protected—“at that time your people shall be

delivered, every one who is found written in the book”.

This scenario for the “trumpet war” has mentioned elements from a number of

prophecies. To summarize:

• The trumpets describe a war at the beginning of the Time of Trouble.

• One of the main combatants is described in the fifth trumpet as an army of locusts.

• This locust army is the same as the locust army of Joel 2.

• The Locust army of Joel 2 is the same as the last-days manifestation of the king of the

North of Daniel 11.

• The king of the North changes identity through history, but from the Middle Ages is the

same as the “little horn” of Daniel 7, the “great horn” of Daniel 8 and the “beast from the

sea” of Revelation 13.

• The “beast from the sea” of Revelation 13 is the papacy, supported during the Time of

Trouble by the United States of America.

15 In chapter eight it was pointed out that the Great Time of Trouble has two parts—the seven trumpets

(chapters 8-11), which are Satan’s attempt to defeat God’s people, and the seven last plagues (chapters 15-

19), which are God’s rescue of His people. 16 See 12: 7-9 Michael Casts Satan Out for the evidence that Michael is the title used for Jesus when He

confronts Satan. Jesus sitting refers to His ministry of mediation—“We have such a High Priest, who is

seated at the right hand of the throne of the Majesty in the heavens…He is also able to save to the uttermost

those who come to God through Him, since He always lives to make intercession for them” (Heb. 8: 1,

7:25). His standing up means the end of His mediation, in other words, the end of probation (see 15: 5-8

“The Close of Probation”).

• The king of the South of Daniel 11 who fights against the king of the North also changes

identity through history, but from the Middle Ages is militant Islam.

• Thus the major combatants in the war described in the 7 trumpets are papal Europe and

the United States opposed by militant Islam.

• The fact that the United States is the sole world superpower and radical Islam is

extremely antagonistic against both the US and Europe indicates that the stage is now set

and the trumpet war could start at any time. It will apparently begin with a series of

attacks, probably with nuclear weapons, by Islamic militants against Europe or the United

States.

9:4 PROTECTED BY THE SEAL

In chapter 7 the 144,000 were sealed in their foreheads. Now this seal protects them

from the harmful effects of the fifth trumpet plague. This is reminiscent of the plagues of Egypt

where the Children of Israel were protected from some of the effects of the plagues. The purpose

of this protection was so that the Egyptians could see the distinction between themselves and

God’s people, and the result was that a great multitude of Egyptians came out of Egypt with the

Children of Israel. Likewise, God’s protection of the 144,000 while they give the last message to

the world will result in salvation for a great multitude who are in “Babylon”.

“They were commanded not to harm the grass of the earth, or any green thing, or

any tree, but only those men who do not have the seal of God on their foreheads" Rev. 9:4. There is only one other verse in the Bible that mentions the seal of God on the forehead: “Then I

saw another angel ascending from the east, having the seal of the living God. And he

cried…saying, ‘Do not harm the earth, the sea, or the trees till we have sealed the servants of our

God on their foreheads. And I heard the number of those who were sealed. One hundred and

forty-four thousand of all the tribes of the children of Israel” (Rev. 7:2-4). In the first three

trumpets the very things that were not to be harmed until the 144,000 are sealed (the earth, the

sea, and the trees) are then harmed. This makes it clear that the group with “the seal of God on

their foreheads” who are not harmed by the locusts of the fifth trumpet are the 144,000.

The fact that they have a mark that protects them from the destructive plagues that fall

upon those around them is reminiscent of the experience of the Children of Israel during the

plagues of Egypt. God intended to bring His people out of the slavery of Egypt to the Promised

Land, and He could have done so by simply wiping out the Egyptians. God said to Pharaoh

through Moses, “Now if I had stretched out My hand and struck you and your people with

pestilence, then you would have been cut off from the earth” (Ex. 9:15).

But God wanted to accomplish more than just free His people. He wanted the Egyptians

to know about Him—“that you (Pharaoh and the Egyptians) may know that I am the Lord in the

midst of the Land” (Ex. 8:22). He wanted them to know that He was above their nature gods—

“that you may know that the earth is the Lord’s” (Ex. 9:29). He wanted the rest of the world to

know about Him—“that I may show My power in you, and that My name may be declared in all

the earth” (Ex. 9:16). He accomplished this by protecting His people in the midst of the

plagues—“I will set apart the land of Goshen…that you may know that I am the Lord”. “There

was thick darkness in all the land of Egypt…but all the children of Israel had light in their

dwellings”. “All the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who

sits on his throne, even to the firstborn of the female servant who is behind the handmill, and all

the firstborn of the animals…but against none of the children of Israel shall a dog move its

tongue, against man or beast, that you may know that the Lord does make a difference between

the Egyptians and Israel” (Ex. 8:22, 10:22,23, 11:5-7).

The children of Israel were protected from the last plague (the death of the firstborn

children) by putting a mark of blood on their doorposts—“For I will pass through the land of

Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and

against all the gods of Egypt I will execute judgment…Now the blood shall be a sign for you on

the houses where you are. And when I see the blood, I will pass over you, and the plague shall

not be on you to destroy you” (Ex. 12:12). The result of the protection of God’s people in the

midst of the destruction of Egypt was that the whole world did hear about the God of Israel.

Moreover, when the children of Israel went out of Egypt a multitude of Egyptians went out with

them—“And the Lord had given the people favor in the sight of the Egyptians…then the children

of Israel journeyed…a mixed multitude went up with them also” (Ex.12:36-38).

Because of the seal in their foreheads God’s people will not be harmed by the plagues.

This protection is not simply to spare God’s people from pain, but it is designed to be a witness to

the people of the whole world in God’s last great effort to bring them to repentance. As it was in

Egypt, the result will be the deliverance of a great multitude.

WITNESS OF THE 144,000

Besides being protected during the plagues, the 144,000 will also give a powerful

message to come out of Babylon and will manifest the character of Christ in their lives. The

result will be a compelling witness to the great multitude who are confused and oppressed by

Satan in the false Babylon system.

One of the major themes of Revelation is that the world has been deceived by the great

false religious system known as Babylon, and that God is calling people out of Babylon to be a

part of His kingdom. Chapter 18 highlights this call, given by a great angel (representing God’s

people) who cries out, “Babylon the great is fallen, is fallen, and has become a dwelling place of

demons…Come out of her, my people, lest you share in her sins, and lest you receive of her

plagues” (Rev. 18:1-4). In chapter 14 the 144,000 are portrayed (verses 1-5), followed by three

angels with a powerful call to worship the Creator and escape from the Babylon system. The

same language is used as in chapter 18—“Babylon is fallen, is fallen” (v. 8). In chapter 7 the

144,000 are also portrayed, being sealed out of “all the tribes of the children of Israel”.

Immediately after this John saw “a great multitude which no one could number, of all nations,

tribes, peoples and tongues…clothed with white robes” (Rev. 7:9). John heard the question,

“Who are these arrayed in white robes, and where did they come from?” (v. 13). The answer is

given, “These are the ones who come out of the great tribulation, and washed their robes and

made them white in the blood of the Lamb.” To summarize:

In chapter 7 the 144,000 are portrayed, and then a great multitude are seen who came out

of the great tribulation.

In chapter 14 the 144,000 are again portrayed, and then they (as symbolized by three

angels) give their message, which includes “Babylon is fallen”.

In Chapter 18 “another angel” gives the same powerful message, “Babylon is

fallen…come out of her my people”.

Comparing these passages, it can be seen that it is the 144,000 who will call the Great

Multitude out of Babylon during the Great Tribulation (see 7: 9,10 The Great Multitude and

11:3-6 Who Are the Two Witnesses?). A multitude came out of Egypt with the children of Israel,

convinced and convicted by the distinction they saw between the children of Israel (who were

protected by God) and the Egyptians (who arrogantly rejected Him). Likewise, in the time of

trouble a multitude will be convicted when they see not only the protection of the 144,000, but

also when they hear their powerful message and see Christ’s character reflected in their lives (the

seal on their foreheads). That story is told in chapter 11.

THE RAPTURE—WHEN?

Some modern interpreters of prophecy have taught that the faithful Christians will be

“raptured” or taken to heaven before the time of trouble. But rather than being taken out of the

world, God’s faithful 144,000 will be on earth during the trumpets and the seven last plagues,

protected by the seal of God.

God will allow His most faithful people, the 144,000, to be His witnesses on earth during

the time of trouble. God’s people will be protected from the full force of the plagues by the seal

of God, but they will still suffer to a certain extent; some will even face martyrdom. This being

the case, they obviously cannot have been “raptured” or taken to heaven before the time of

trouble.

Many Evangelical Christians today believe that the present “dispensation” (phase of

God’s activity) is the “time of the gentiles”.17 They teach that those who are faithful Christians

now will be secretly “raptured”—that God will take them to heaven before the time of trouble.

This is supposed to be followed by a seven-year time of trouble which is God’s dispensation for

the conversion of the Jews and those “gentiles” who were not converted and raptured before the

time of trouble.18 This theme has been popularized by books and movies such as the “Left

Behind” series which portray a sudden disappearance of Christians, snatched away from the

driver’s seat of cars, from airplanes, out of their beds. The sealing of the 144,000 is, according to

this theory, the conversion of Jews, who then become witnesses during the time of trouble. Those

who were true and faithful Christians will have been raptured and will look on from the safety of

heaven.

While this is a nice theory, and most Christians would love to escape the time of trouble,

the Bible does not teach this anywhere. Rather than a clear teaching from the Bible, the doctrine

of the secret rapture is presented and then texts are given which supposedly support it. Many of

these texts actually teach the exact opposite of the secret rapture. This theory is analyzed in

Appendix 4 The Secret Rapture.

The important point is that God’s faithful people, the 144,000, will not be raptured away,

but will be on earth, protected by “the seal of God on their foreheads”. Even though protected,

it will be a fearsome time. “He who dwells in the secret place of the Most High shall abide under

the shadow of the Almighty…Surely He shall deliver you from the snare of the fowler and from

the perilous pestilence…A thousand may fall at your side, and ten thousand at your right hand;

But it shall not come near you, only with your eyes shall you look and see the reward of the

wicked…No evil shall befall you, nor shall any plague come near your dwelling; for he shall give

His angels charge over you” (Psalm 91).

17 Dispensationalists point to texts such as Luke 21:24, “And Jerusalem will be trampled by Gentiles until

the times of the Gentiles are fulfilled” as evidence that God has different plans for saving the Gentiles and

the Jews. According to this theory, God’s plan for the Jews during the Old Testament was that they would

be saved because they were obedient in keeping the law, that during the time of the Gentiles people could

be saved by grace through faith, and that the Jews would have another chance to be saved during the time

of trouble after the “rapture” of the church. The converted Jews would then preach the gospel to the other

people who had been “left behind”. 18 It should be kept in mind that the 144,000, who are sealed in their foreheads and protected in the midst of

the trumpet plagues (Rev. 9:4) are not Jews who have rejected Jesus and are converted during the time of

trouble. 1) They are sealed before the plagues begin (Rev. 7:1-8) whereas the rapture theorists contend that

the Jews will be converted during the time of trouble. 2) They “were not defiled with women, for they are

virgins” (Rev. 14:4), which indicates that they have not been involved in false religious systems (see

chapter 14:1-5). 3) They are sealed out “of all the tribes of the children of Israel” (Rev.7:4), whereas the

Jews are descendents of the tribes of Judah, Benjamin and Levi (1Kings 12, esp. verses19-24, 2Kings 17,

esp. v. 18). In chapter 7 it was pointed out that Israel is now spiritual Israel, and includes all who are true

“children of Abraham”, having the faith of Abraham (Rom. 4:9-16). Paul makes it clear that many Jews

will be saved (Rom. 11), along with “the fullness of the Gentiles…and so all (spiritual) Israel will be

saved” (Rom. 11:25,26). But there is nothing in scripture to indicate that the Jews will ever again be God’s

chosen people. 4) There are no earlier texts (or later ones either) in Revelation that can be pointed to as

being the rapture event. Rev. 4:1 is sometimes cited, but it is clear that it is John who is taken to heaven in

vision, not the Church.

The danger of believing in the rapture is that when the time of trouble strikes, those who

have expected to be carried away beforehand will be plunged into doubt concerning their own

spiritual condition. No doubt Satan will be able to make it appear that some have been raptured

away, and those who have believed in the rapture will think that they have been left behind. The

thought that their faith was insufficient to be among God’s raptured people will be used by Satan

to tempt them to give up on God.

But the Apostle Paul himself expected to be on earth until the resurrection if Jesus had

returned in his lifetime. “We who are alive and remain19 until the coming of the Lord will by no

means precede those who are asleep (those who have died). For the Lord Himself will descend

from heaven…and the dead in Christ will rise first. Then we who are alive and remain shall be

caught up together with them in the clouds in the air” (1Thess. 4:15,16). We will be raptured, but

it will happen at the time of the second coming, when the dead will be resurrected. During the

time of trouble God’s people will be on earth, threatened by enemies but safe in Him.

9:4,5,10 FIVE MONTHS-- LITERAL OR PROPHETIC TIME?

The torment of the locust army continues for five months. Although many time

prophecies use prophetic time in which a day stands for a literal year, evidence from Daniel 12

indicates that within the context of the time of trouble there are time prophecies which use literal

time. This is apparently the case with the five months of torment.

“They were commanded not to harm the grass of the earth, or any green thing, or

any tree, but only those men who do not have the seal of God on their foreheads. And they

were not given authority to kill them, but to torment them for five months. Their torment

was like the torment of a scorpion when it strikes a man…They had tails like scorpions, and

there were stings in their tails. Their power was to hurt men five months” (Rev. 9:4,5,10). What is the significance of five months? In many prophecies a day is equal to a year.

For example, in the 70 weeks prophecy of Daniel 9 there were to be 70 weeks that would extend

from the decree to rebuild Jerusalem in 457 BC until the Messiah (see appendix 4). Obviously

this could not take place in seventy literal weeks, but was fulfilled exactly by seventy weeks of

years (490 years). Likewise in Daniel chapter eight, a vision beginning with “the kings of Media

and Persia” (v.20) and extending “to the time of the end” (v.17) could not be fulfilled in 2300

literal days (v. 14), but could be in 2300 years (see appendix 5). The Papal supremacy and

persecution of the saints during the Dark Ages which was prophesied in Daniel 7 and Revelation

12 and 13 obviously continued for more than “a time and times and half a time” (Dan. 7:25),

“forty-two months” (Rev.13:5) or “One thousand two hundred and sixty days” (Rev. 12:6) (these

periods are all the same—see 12: One Thousand Two Hundred and Sixty Days). But papal

supremacy did continue for 1260 years, from the early fifth century until the eighteenth century.

The “day-for-a-year principle” obviously applies to the long time prophecies which

extend from the time of the prophet to the time of the end, and this understanding is supported by

texts such as Eze.4:6 (“I have laid on you a day for each year”) and Num. 14:34 (“for each day

you shall bear your guilt one year”). But does this apply to time prophecies which take place

during the time of the end, such as the five months of the fifth trumpet?

There is evidence in Dan. 12 that prophecies within the time of the end use literal time.

The context is the same end-of-time war that is described in Rev. 9. “At the time of the end…the

king of the North shall come against him (the king of the South) like a whirlwind…yet he shall

come to his end, and no one will help him. At that time Michael shall stand up…and there shall

be a time of trouble, such as never was since there was a nation, even to that time, and at that time

your people shall be delivered, every one who is found written in the book. And many of those

19 The Greek word is perileipomenoi which means those left behind, the survivors. So Paul expected

himself to be among those left behind!

who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and

everlasting contempt” (Dan. 11:40-12:2).

Although in chapter 11 Daniel had been given many details of the great war between the

king of the North and the king of the South, his concern was to know about the time of the end

when his “people shall be delivered”. In answer to the question “How long shall the fulfillment

of these wonders be?”, the angel told him, “it shall be for a time, times, and half a time; and when

the power of the holy people has been completely shattered, all these things shall be finished”

(Dan. 12:6,7).

At first glance it would seem that the angel was referring to the same time period that is

mentioned in chapter 7, “He (the little horn) shall speak pompous words against the Most High,

shall persecute the saints of the Most High, and shall intend to change times and law. Then the

saints shall be given into his hand for a time and times and half a time” (Dan. 7:25). In 13: The

Beasts of Daniel 7 it will be seen that this refers to the time of papal supremacy during the Middle

Ages. This period ended when the papacy received a “deadly wound” at the end of the 19th

century (see 13:3 The Deadly wound). But Daniel was not asking about the Middle Ages; he

wanted to know “how long shall the fulfillment of these wonders be?”20 “These wonders” would

obviously include the “time of trouble such as never was” in which Daniel’s “people shall be

delivered”. It would also included the resurrection, when “many of those who sleep in the dust

of the earth shall awake”, and the glorification of the redeemed when “those who are wise shall

shine like the brightness of the firmament, and those who turn many to righteousness like the

stars” (12:1-3).

The angel told Daniel “it shall be for a time, times and half a time”, but Daniel was still

puzzled. “Although I heard, I did not understand. Then I said, ‘My Lord, what shall be the end

of these things?” (v. 8). The Hebrew word translated “the end” (achariyth) can be translated “after

part”, “ latter part” or “latter time”. Thus it appears that Daniel was most interested in the final

portion of the prophecy, when his “people shall be delivered”. After telling him that the words

“are sealed till the time of the end” (v. 9) the angel informed him, “from the time that the daily

sacrifice is taken away, and the abomination of desolation is set up,21 there shall be one thousand

two hundred and ninety days. But blessed is he who waits, and comes to the one thousand three

hundred and thirty-five days” (v. 11,12).

These time prophecies are given in the context of the end of time, after “Michael stands

up” when “many of those who sleep in the dust of the earth shall awake” (v. 2), in other words,

the time leading up to the second coming of Christ. Therefore they must be literal time in order

to fit into this relatively short period. This interpretation is supported by the fact that individuals

could “wait and come to” the fulfillment of these periods, which they could not if they were

years.

We see from this example that it is from the context of the prophecy that it is possible to

tell if a time period is literal time or prophetic time, and that literal time is used in at least some

time prophecies during the “time of the end”. This is no doubt the case with the “five months”

of torment in Rev. 9, which would be 300 years of prophetic time. This would put it into a

historical context, which does not match the specifications of the prophecy (see chapter 8:

Trumpets: Past or Future).

The five literal months of torment from the locust army is called the first of three woes,

“One woe is past. Behold, still two more woes are coming after these things” (Rev. 9:12).

20 It is conceivable that the angel meant that after the 1260 years of papal oppression would come the time

of the end, and within that time all of “these wonders” would be fulfilled. But as Daniel pressed to

understand better about the final events, the angel brought up two other time periods, 1290 days and 1335

days. Attempts to apply these to the Middle Ages have been unconvincing. 21 In Mathew 24 Jesus emphasized the importance of recognizing the “Abomination of Desolation”. See

chapter 10 for details.

During the first woe Satan and his agents “were not given authority to kill” (v. 5). But the

second woe involves the most massive slaughter in human history.

9:13,14 SIXTH TRUMPET, SECOND WOE

The sixth trumpet is the next phase of the release of Satan and his destructive allies. With

each new release there is an increase in the intensity of the damage that Satan is allowed to bring

upon mankind. Finally God Himself will intervene with the 7 last plagues to stop those who want

to destroy His people.

“Then the sixth angel sounded and I heard a voice from the four horns of the golden

altar which is before God, saying to the sixth angel who had the trumpet, ‘Release the four

angels who are bound at the great river Euphrates” (Rev. 9:13,14).

“The golden altar which is before God” is a reference to the altar of incense that was in

the first apartment of the heavenly sanctuary, just in front of the veil that separated it from the

Most Holy Place. Every day the fragrant smoke from this altar, mingled with prayers of

intercession, went into the Most Holy Place where the throne and the visible presence of God

were located. On the Day of Atonement the High Priest took coals from this altar in his censer

into the Most Holy Place before the very presence of God. When the blood of the sacrifices was

brought into the sanctuary “ the priest…put some of the blood on the horns of the altar of sweet

incense before the Lord” (Lev. 4:7) as a part of the forgiveness process. Thus the “golden altar”

had the closest and most intimate connection with God of any part of the sanctuary outside of the

Most Holy Place, and was associated with intercession, protection and forgiveness.22

Ironically, from this place of intercession, covered by the blood of countless sacrifices,

comes the cry to “release the four angels who are bound at the great river Euphrates”, a

release that results in even greater destruction than the previous five trumpets. The message may

be the same as in the throwing down of the censer—that Jesus’ intercession that has protected

this world from many of the destructive consequences of sin is no longer being offered. God’s

purpose in the trumpets is to allow Satan to “have his way” and cause the havoc that is the

inevitable result of his sinful nature. God does this by releasing Satan in a series of stages of

increasing intensity.

The first stage is introduced in Chapter seven. As the 144,000 are about to be sealed,

John “saw four angels standing at the four corners of the earth, holding the four winds of the earth

that the wind should not blow on the earth, on the sea, or on any tree” Rev. 7:1. But when the

144,000 had been sealed, the angel with the golden censer “threw it to the earth”, and the four

winds were released. The very earth, sea and trees that had been protected were now destroyed in

the first three trumpets.

In the fifth trumpet God makes a further release—the “star fallen from heaven to the

earth…was given the key to the bottomless pit” (Rev. 9:1), and the locust army came forth to

torture (but not kill) men for five months. Finally, with the sixth trumpet “the four angels who

are bound at the great river Euphrates” are released “to kill a third of mankind”. Satan’s

ulterior motive is revealed in chapters 11 and 13—to defeat the sealed 144,000. But when it

becomes obvious to the whole universe that Satan’s purpose is to provoke those under his control

to destroy God’s people,23 God Himself will directly intervene. He will send “out of the

22The altar of incense was so intimately connected to the most Holy Place that in the book of Hebrews it is

said to “belong” to the Most Holy Place, even though it was located in the Holy Place (Heb. 9: 4) 23Chapter 11 presents the murder of the two witnesses. It will be seen that this is Satan’s attempt to destroy

the 144,000. The same attempt is shown in chapter 13, expanding the details to show how Satan will use

the beast from the sea and the beast from the earth to persecute God’s people through the image, mark and

number of the beast and the death decree against “as many as would not worship the image of the beast”

(Rev. 13:15). The seven last plagues follow immediately in chapter 15.

temple…seven angels having the seven last plagues” (Rev. 15:6,1) which will thwart Satan’s evil

plans.

9:15,16 A THIRD OF MANKIND KILLED

The sixth trumpet takes the Satan-inspired armed conflict to a new level with what

appears to be conventional weaponry, a 200 million-man army and the death of a third of

humanity. God allows this war in order to fully demonstrate the destructive nature of sin, so that

when it is finally eliminated it will never rise up again.

“Release the four angels who are bound at the great river Euphrates. So the four

angels, who had been prepared for the hour and day and month and year, were released to

kill a third of mankind. Now the number of the army of the horsemen was two hundred

million; I heard the number of them” (Rev. 9:15,16). The “great river Euphrates” is the

“many waters” of Babylon (Jer. 51:13), the kingdom of the enemies of God’s people, and the end

time symbol of spiritual wickedness. The waters of Babylon are identified in Rev. 17 as

“peoples, multitudes, nations and tongues”. This shows that the support system of end-time

Babylon includes multitudes of people from all over the world. The war described in the

trumpets is much more than a regional conflict in Iraq (where ancient Babylon was located).

Babylon is the whole system described in Rev. 13 and 17, with “the beast” controlling the nations

of Europe, the United States, and those countries subject to its influence. Therefore these verses

seem to indicate that there will be a multi-national army, and with two hundred million soldiers it

is the largest army ever assembled.

Since Babylon corresponds in Daniel 11 with the “king of the North”, this may represent

a continuation of the final battle between the king of the North and the king of the South—“At the

time of the end the king of the South shall attack him; and the king of the North shall come

against him like a whirlwind, with chariots, horsemen, and with many ships…he shall go out with

great fury to destroy and annihilate many” (Dan. 11:40,44). It appears that Europe, the United

States and their allies (the end time king of the North) will unleash their formidable military

machine against the “king of the South”.

Perhaps there will be a two-stage response to the attack of the king of the South. The

first (the fifth trumpet) consists of some kind of chemical, biological or radiation warfare that

continues for five months. The second (the sixth trumpet) involves two hundred million soldiers,

and results in the death of one-third of mankind. The second stage seems to be conventional

warfare, and considering that at the time John wrote there was not even such a thing as

gunpowder, his description is remarkably accurate in its graphic depiction of the cannons, tanks

and firearms of conventional warfare. “And thus I saw the horses in the vision; those who sat

on them had breastplates of fiery red, hyacinth blue, and sulfur yellow; and the heads of the

horses were like the heads of lions; and out of their mouths came fire, smoke, and

brimstone. By these three plagues a third of mankind was killed—by the fire and the smoke

and the brimstone which came out of their mouths. For their power is in their mouth and

in their tails; for their tails are like serpents, having heads; and with them they do harm”

(Rev. 9:17-19).

The fact that “these three plagues” kill “a third of mankind” again shows their origin:

they are inspired by Satan, “the angel of the bottomless pit”. But Satan is only able to carry out

this carnage because God allows him to do so. Naturally the question arises, why would a God of

love allow Satan to destroy His creation?

Firstly, it is important to remember that God does not want this to happen. He “is

longsuffering toward us, not willing that any should perish” (2Pet. 3:9). “Why should you die?”

He pleads, “For I have no pleasure in the death of one who dies…turn and live!” (Eze. 18:31,32).

He calls the destruction of the wicked “His strange act” (Isa. 28:21) because “He does not afflict

willingly, nor grieve the children of men” (Lam. 3:33). God intends to preserve human freedom

of choice (even the choice of sin and death), but to also bring sin to an end, and to do so in a way

that will forever demonstrate to the universe that Satan’s ways are the ways of death. Therefore

He finally allows Satan a short period of unrestrained activity. The final result will be that the

universe will forever remain free from a second experiment with sin—“He will make an utter end

of it. Affliction will not rise up a second time” (Nahum 1:9).

But in the midst of bringing an end to sin, God still tries to save as many as He can. At

this point (the sixth trumpet) the door of mercy is still open. The affliction the world suffers in

these plagues, combined with a powerful call to repentance, is the last opportunity that sinners

will have to turn away from sin. In fact, the disasters shake up their Laodicean complacency and

bring them face to face with their need for God. “Let grace be shown to the wicked, yet he will

not learn righteousness…when Your judgments are in the earth, the inhabitants of the world will

learn righteousness” (Isa. 26:9,10).

Judgments by themselves are not enough to bring anyone to repentance, and this is

certainly the case with the judgments Satan brings through the trumpets. “But the rest of

mankind, who were not killed by these plagues, did not repent of the works of their hands,

that they should not worship demons, and idols of gold, silver, brass, stone, and wood,

which can neither see nor hear nor walk. And they did not repent of their murders, or their

sorceries or their sexual immorality or their thefts” (Rev. 9:20,21). Satan’s destructive

judgments in the trumpets will not bring anyone to repentance, but the ministry of the “little

book” and the “two witnesses”, presented in the next two chapters, will finally convince the

“great multitude” to come out of Babylon.