The Great Sign
Time, Times and a Half – Part Six – Saturday Refresh
JOHN’S PROPHECIES: THE SECOND NARRATIVE
[The level of detail provided in the entirety of this series and the complexity of the topic compel me to suggest that if you have not had the time or opportunity to read or listen to the first 5 parts, this post may be challenging to fully grasp. I also acknowledge that the length of each post creates a challenge but is unavoidable when the goal is to effectively state and support this very important, complex topic.]
With that recommendation – we will proceed.
John’s commission to prophesy to the “many” regarding the appointed time was fulfilled in four prophecies. The first three prophecies: 1) deal specifically with events that lead up to the initiation of the second half of the 70th week; 2) detail events within that timeframe; and 3) that along with the fourth, provide some limited insight into the events immediately following the end of the appointed time. They (the first three prophecies) center on three narratives: the two witnesses, the great sign of the woman, and the false trinity (the three beasts).
In an attempt to reduce, as much as is possible, the complexities of the prophecies, we are reviewing them within the continuity that the narratives themselves provide. In the first narrative, that of the two witnesses, that approach was relatively straight-forward. That narrative was isolated to John’s first prophetic word, followed immediately by his witnessing (not prophesying) the events in time that will follow the closing of each narrative: the sounding of the seventh trumpet and all that that will mean!
Portions of the remaining two narratives are included in the overlap found in the second of John’s prophecies. With his third prophecy providing the remainder of the details that complete the third and final narrative. Because of that structure, the verses below are from our chapter 12 of the Revelation but consist only of those verses that either directly or indirectly inform the second narrative; that of the Great Sign.
A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child; and she was crying out, being in labor and in pain to give birth.
And the dragon stood before the woman who was about to give birth, so that when she gave birth, he might devour her child.
And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. Then the woman fled into the wilderness where she was having a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days.
And when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she was being nourished for a time and times and half a time, from the presence of the serpent.
One of the most controversial topics of this most controversial of chapters in what is most likely the most controversial book of the Canon, is the identification of “the woman” – the Great Sign in heaven.
As we have seen, in our search for understanding of the “appointed time” (that has included the prophecy of the dividing of 70 weeks brought from God to Daniel via the chief messenger Gabriel and now these prophecies from John), patience will be needed. Early bits of information are quite suggestive, even compelling as to the determination of “the woman’s” identity.
A challenge with how we are all wired to think is that, once we have accepted a “story” or proposition, we are no longer likely to see new information as competitive (so, that it would challenge a developing premise) but additive or supportive – affirming a premise even if later it falls apart. By refraining from the temptation to “know” the answer before we have “learned” the answer we allow ourselves to be unattached to a solution until we have enough information to identify AND confirm the solution.
[Due to the extreme amount of symbolism in this and the next of John’s prophecies, I am inserting some of the principles that I use to assure sound understanding. I hope they are helpful:
1) Most verses or phrases, with few exceptions, can be understood:
literally
literally but with clarifications (primarily due to cultural differences)
as an analogy or figure of speech
as including symbolism
as a mystery – an inexplicable statement or event
2) The methodology used is to always attempt to apply a literal understanding first – and only when a literal reading fails to clarify the word, phrase, verse or context should we consider the possibility of a figure of speech/analogy or symbolism or even a mystery; starting at the top of the list and moving down if to not do so would result in a non-sensical or non-understandable conclusion.
3) There is no requirement that we must be provided the “how” of God’s works – so “how” is excluded from the determination of “sensibility.” But since it is His will for us to understand, I am confident that we will be given what we need to pursue and attain understanding.
4) The Bible interprets the symbols in itself the vast majority of the time by focusing on the common characteristics between the symbol and that to which it points. On occasion, God Himself provides the interpretation of a symbol.
A symbol is a depiction of a person, place, thing, idea/concept, or action. The word “symbol” comes from the Greek practice of using a token, split in half, as a means of the identification of someone sent by a mutually known third party. It is a thing that stands for or suggests something else.
In the Bible, a book that God knew would be translated into many languages and that would originate from multiple cultures and eras, symbols are used to help bridge those gaps of culture and history. Most, if not all symbols in the Bible are, if studied, found to be interpreted within the whole of the book. This is done either by highlighting the common characteristics via parallelism or drawing direct comparisons between the actual and the symbol being used. In other words, the consistency in the translation into any given language, ensured the ability to understand a symbol also described and defined in that language – a truly gracious gift from our God.
Care should be taken to allow a symbol’s meaning to be proven independent of one’s biases and perceptions. It is helpful to review as many passages as possible where a symbol is used in the effort to identify its meaning, allowing the weight of the characteristics described to provide emphasis and clarity; especially if the Lord does not provide a direct definition.
Our Task (in light of the symbolism): Take it slow – be careful not to rush to the adoption of a particular point of view until it has been confirmed by two or three witnesses. The degree of confusion that can be attributed to all three of the prophecies (and the overlapping narratives found within them) compels me to reemphasize the structure of John’s narratives!
The second narrative includes unique aspects of format and detail when compared to that of the two witnesses’ journey through the last “time, times, and a half”. With the two witnesses, all we were told, directly, of their background was that they had stood before the Lord of the earth. With the Great Sign, there is a significant amount of background provided regarding the primary character; told in the style of prophetic language for which Ezekiel is known and described by means of prophetic acts similar to what is seen in Hosea’s ministry.
There is also (as noted above) the overlap, within the second of John’s prophecies, of background information of a main character from the third narrative – all of which tends to add to the opportunity for confusion. The keys, as always, are to be patient, not jumping to conclusions before all of the details are understood; and the offset – to hold tight to what we have already discovered. This is a prophecy from John that speaks to many people, nations, tongues and kings of the final twelve hundred and sixty days; after which the Mystery of God is completed and the seventh trumpet sounds (with all that that means)!
One final point: in order to help isolate the key aspects of this narrative, when overlap is present, even if it is apparent, it will be noted in both this review and that of the third narrative.]
The Great Sign – The Second Narrative
A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child; and she was crying out, being in labor and in pain to give birth. (Rev.12:1-2)
John resumes prophesying; he continues to use Daniel-like language. Within the realm of time, this sign likely appears(becomes apparent) after the sixth trumpet (that point itself is often found to be controversial – I will provide my rationale below).
The events of this chapter precede and then coincide with the sending of the two witnesses by the Father and the Son as is noted in Rev.11:3. This is a concurrent narrative leading to and describing events of the last half of the 70th week.
“A great sign appeared in heaven” – all of the “luminaries” associated with the fourth day of creation (which were given to separate day from night and to be for signs and seasons and days and years) accompany this “woman”, that is a Great Sign.
John notes that the sign is visible – he saw and/or perceived it.
In Rev.1:1 we are told that God sent and “signified” by His messenger. This is however, the first sign that has been called out (those of the sixth seal and the fulfillment of the prophecy of Joel are noted but are not called out as signs).
Based on the symbols, this is likely a visible sign to John in the level of heaven that we think of as space (as opposed to our atmosphere where the birds fly), though we are not told directly.
The sign he sees appears as “a woman” – symbolic of purity, chastity, fruitfulness (on the godly side); impurity, immorality and usurpation (on the ungodly side). The woman is a sign; we know because we are told. A sign is that which points to something. As we will see, this is specifically not a vision of a certain woman who is portraying a certain type of woman or group of women: what John sees is a sign. And though it is possible that this sign points to the people of God in part (representatively) or in the whole, we will have to wait to see.
As John prophesies (not unlike Daniel’s prophetic visions) he is describing what he sees. I will use feminine pronouns for consistency:
She is “clothed” (which represents covering, free from shame, ready for service) “with the sun”; the sun symbolizes heat, light, life, testing and tribulation; it is also associated with resurrection.
And “the moon” (which is symbolic of submission, guidance in darkness and is also associated with resurrection and earthly religions) is “under her feet” – representative of dominance, control, and possession.
“on her head a crown of twelve stars”: this is a crown of stars, not with stars as ornamentations. Also, it is the victor’s crown (not the crown worn by a ruler) which implies a braiding or weaving like a wreath; being worn by one who has been victorious. The “head” symbolizes thoughts, mind, intelligence, rulership, authority, and lordship. The crown is woven of “twelve stars” – twelve is the number of divine government, both in the Old and New Testaments. Stars are light bearers and represent spiritual descendants of Abraham and those who bear witness of the gospel, as well as created, celestial beings.
We then read that the symbolic woman, the great sign which points to something else, is spoken of as being pregnant (with child). Pregnancy is symbolic of fruitfulness, completion and reward; it is also associated with the consequences of disobedience, in that she “would have pain in conception and toil in bringing forth” as we were told in Genesis 3:16.
In the verse just before (Gen.3:15) the LORD God told the serpent (who we are told is the dragon) that He (God) will “put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel.”
The term “with child” is of interest. The word is “belly” suggesting that there is visible evidence of fruitfulness, completion and/or reward. The sign reflects “being in labor and pain to give birth”; an experience is being portrayed that would bring turmoil and torment in the attempt to overcome the consequences of disobedience by being fruitful.
The word for “pain” is the one we have seen as “torment”, which means “torture”. Therefore “she was crying out” – the word for “scream”. This word is seen frequently in heaven and is used to describe the actions of the martyrs under the altar, the Jehovah Messenger two or three times, and by various other messengers or holy ones. Here it is important to note that the form of the verb speaks of an ongoing, present, active happening: “was crying” versus “cried” (though the latter is what we typically see in the translations).
(As an aside, beyond the general symbolism of “woman” there is also a more role-induced symbol. For instance, Israel was referred to as the wife of Jehovah who dishonored Him by “playing the harlot” by her (or rather, the nation’s) idolatry. Psalms makes reference of the “bride” of the great King – which is a prophetic reference to the people of God who are redeemed by His blood and “dressed” in the Holy Spirit. Other examples will reveal themselves but suffice to say that this woman is likely a representation of a group of those who worship their God with dedication and adoration.)
So, what can be inferred:
A great indicator was seen in heaven (either space or God’s presence). The sign of a woman clothed in the brightness of the sun (which is the light and life of God); subjected to her, the pale reflection of that which would imitate the light and life of God. What the sign points to is a people who have become victorious over their thoughts and imaginations (just like the elders) by taking them captive and by being renewed in mind, aided by the order and governance of God. Through her turmoil and torment and toil she is being fruitful, extending the Kingdom of God by bringing forth new life in Christ.
And the dragon stood before the woman who was about to give birth, so that when she gave birth, he might devour her child. (Rev.12:4b)
(This is what I would consider an “overlap” verse. It primarily applies to the third narrative – that of the false trinity – but needs to be included in the review of the narrative of the Great Sign. Doing so will both review its implications here, but also serve as an opportunity to identify a convergence point of the general timing of the events within (or in this case, leading up to) the appointed time. It is because of what we will see in the next narrative (including this part of verse 4) that we can be assured that what is being described regarding this Great Sign is occurring before the three and a half years begin. John is in fact prophesying about the background information and the implications of what this sign infers over the ages of time leading up to when John was told to “Go” and “Take” the little open book.)
Here we read that our enemy, seen as a dragon, “stood before” (symbolic of readiness to work or carry out orders) “the woman” (the great sign). The vision, of which John is prophesying, is described as a woman ready to bring forth new life. The dragon is prepared to act “when” she gave birth: this would be better rendered as “in order that whenever” (the verb is in the “aorist tense) indicating that this is not a one time or rare event but something that can or does happen with some regularity.
And that each time it occurs (the “woman” bearing fruit) the dragon is there so “that he might devour”. This is a reference to the fact that the dragon hates life – especially eternal life! It is prepared to destroy whatever fruitfulness the great sign of the woman might bring forth. Also, it is worth noting that “might devour” is expressing its desire, not what actually occurs.
So, what can be inferred:
Satan stands always at the ready to kill, steal, and destroy life. But pro-creation also takes place in the act of being born again; by accepting the Ransom, the sacrifice of the Lamb to atone for one’s sins and being renewed by the Spirit – becoming a New Creation in Christ Jesus. The people of God should always be fruitful and productive in this way.
And she gave birth to a son, a male, who is to shepherd all nations with a rod of iron; and her child was caught up to God and to His throne. (Rev.12:5)
John’s prophetic language regarding this sign and the visual story being played out in the heavens, continues to add layers of complexity. This next verse and the phrases and terms of which it is made up, garners much speculation – in some ways even more than does the great sign of a woman itself.
As we review these passages we have three significant advantages: 1) we understand that these are prophetic words from John in obedience to his commission which, 2) John received after consuming the little book that was open and contained all or some of Daniel’s prophecies of nations and their roles during the 70 weeks to be divided, and 3) that the appointed time of three and a half years – in any and all of it forms – which we will see in all three of these narratives, frames in the time (and therefore the meaning) of the symbols and activities of which John prophesies. (To add clarity, this third point is not saying that all that John sees is within the three and a half years – but that the appointed time is central to all that he prophesies.)
And so, we continue to examine the details of this narrative: “and she gave birth to a son, a male”. It is important to remember that the “woman” is a tremendous sign, the language is symbolic, and the inference is that this is an “as often as, whenever” occurrence – the fact that it uses language of “labor” and “bringing forth” and “that which is brought forth” makes the sign more enigmatic but not less of a sign (that which points to something). The “woman” points to something; the “dragon” points to something; the “son”, “child”, “male”, and “that which is brought forth” point to something.
Also, where we are in John’s prophecy of this narrative, we have not yet been given enough information to do more than review what these symbols represent; what characteristics they possess which will eventually help us identify the real – that to which we are being pointed.
That which the woman brought forth (the son) is one “who is to shepherd all nations with a rod (staff) of iron”. This is a direct reference to Psalm 2:9. Jesus quotes the Psalm in Rev.2:26b-27a in assigning the overcomers’ promise to those called out in Thyatira (though, as with all of the overcomers’ promises, they are available, not only to believers in those seven cities, but to all believers throughout the ages). The only other place this phrase is found is speaking of Jesus as He leaves heaven to return to earth as the Conqueror; Lord of lords, and King of kings.
“Her child” – the word for child, like before, refers to “that which is brought forth” and though used to speak of actual childbirth is also used symbolically in other passages (Luke 3:8; John 1:12; 11:52; Rev.2:23). I know I am being redundant: There is reason to see this as an often occurring event, not a single, one-time phenomenon.
“Was caught up” is a phrase that uses the word that described Philip’s translation (Acts 8:29), Paul’s revelation (2Cor.12:2-4) and the taking up of those who are alive and remain on the earth when the Lord returns (1Thess.4:17). Though the word “up” is symbolic, the gist of the phrase should be taken literally – a supernatural transporting “to God and to His throne”.
It is important to remember what the idea of the throne of God is: Wherever God is, that place is His throne. The fire at the bush; the earthquake, fire, thunder and voice on the mount of God with Moses; or Horeb with Elijah; or the high mountain with Jesus, James, John, and Peter – oh, and Moses and Elijah! Wherever God is, it is His Throne, His Authority, His Majesty!
It is also noteworthy that the overcomers’ promise to those of the seventh city, the city of Laodicea, was to be granted to sit on the throne with Jesus, “as He also overcame and sat down with the Father on His throne” (Rev.3:21).
In this one verse we have allusions to two of the overcomers’ promises from the “things that are” section of the Revelation – which happen to be the only two that find their fulfillment prior to His return and which happened to be given to the two cities with the greatest challenges and which received the most severe corrections.
Then the woman fled into the wilderness where she has a place prepared by God, so that there they would nourish her for one thousand two hundred and sixty days. (Rev.12:6)
As we progress in John’s prophetic description of the tremendous sign in the heaven, we are given some very important and clarifying information. As we have noted “woman” is a symbol of purity, chastity, fruitfulness; impurity, immorality and usurpation. We also recognized that the Bible uses the roles of a woman (specifically wife and mother) as a symbol. With what is disclosed here it becomes reasonable to focus on the role-based symbolism.
By John noting a point in time (“Then the woman…”) we can understand that a refinement of our location on the timeline of history has been given. With the declaration of the 1260 days we can accept that “Then” indicates the assignment of the symbol (“woman”) to some or all of the people of God who are alive at the same time as when the two witnesses are prophesying to the nations in Jerusalem. In other words this is confirmation of a concurrent narrative. (If “she” represents all the people of God alive at the start of the appointed time, this could be quite the gathering!)
[Allow me to emphasize: The 1260 days is a point of convergence as we have documented: from Daniel to the words that They spoke regarding the treading underfoot of the courtyard of the temple to the ministry of the two witnesses: this is second narrative centers on an event of the last half of the seventieth week.]
The wilderness into which “the woman” fled should be considered a literal and physical location – an actual place where the people of God are cared for by God. Wilderness is defined as “solitary and desolate” – wherever this is, God’s people will be isolated from what is happening elsewhere on the earth, but they will be on the earth. “How” is not addressed – either literally or symbolically. We are being told that God Himself “has a place prepared”, has set aside a specific place and made it ready for His people as the time draws near and the wrath of God approaches. What an amazing promise!
The word typically translated “prepared” is seen 40 times in the NT. It is what John the baptizer did with the “way” for Jesus, what the disciples did for His last Passover, what Jesus will do with a place in God’s presence, for us, before His return, and what God will do with the city He is building for those of faith. And here in the Revelation it is seen 7 times (this is the third).
“Things which eye has not seen and ear has not heard and have not entered the heart of man, all that God has prepared for those who love Him.” (1Cor.2:9)
We are also told the reason for “the woman” to be in the place prepared by God: “…so that there they would nourish her…” (I have noted the literal translation of the phrase for reasons to be seen; many Bibles read it as “that there she should be nourished”). This too should be taken as literal. We know that there will be, on the earth, those of whom Enoch is the prototype – those who are alive when He returns and who are changed (1Thess.4:17) so they can be with Him. This company in this prepared place will be nourished (the word means “to make to grow”). We can be confident that this will include any natural food needed; the more important aspect may be spending three and a half years with God.
And when the dragon saw that he was thrown down to the earth, he pursued the woman who brought forth the male. (Rev.12:13)
(This is another overlap verse. We will review in detail the events in heaven that lead up to this verse in our next post. Suffice to say that they (like the previously noted introduction of the Great Sign) are events that precede the beginning of the three and a half years. This language is very descriptive and has been a bit of a knot for many expositors. The advantages of our approach, that have been previously noted, are helpful here as well.)
When the dragon saw or perceived that he was thrown down to the earth, at that very moment, it “pursued” the woman.
(By the way: most translations have “persecuted” the woman. If left to be understood as it is often translated, it indicates an atmosphere of persecution, however short, for those who have already been promised refuge to the place prepared for them by God. When we instead note that the word translated “persecuted” would actually be better read as “to put to flight, pursue” our understanding shifts. When we recognize “the woman, who brought forth the male” as being the people of God on the earth at the start of the last half of the 70th week, who have been consistently fruitful; and knowingthat she was fleeing to a place prepared by God for her; that the dragon went after her makes perfect sense – pursued but did not persecute as we will see in the third narrative.
But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the face of the serpent. (Rev.12:14)
As John’s prophecy concerning the narrative of the Great Sign concludes, the reflection of the language of both Daniel and Ezekiel continues. We are told “two wings of the great eagle” are given to “the woman” (which are symbolic of supernatural transport of the people of God by the Spirit of God – see Deut.32:11-12) “so that she could fly into the wilderness to her place” the place prepared by God.
(By the way, this is not the “snatching away, seizing, catching up”* that comes at His return. It is the people of God being taken to a place prepared, on this earth, for three and a half years, by God Himself. Taken there so that they are concealed from the presence (the face) of the serpent and will not be subject to His (God’s) wrath but can instead be nourished and made ready as those who are alive and remaining when He comes!)
Also, it should be noted that there is more insight in this second prophecy regarding the days after the completion of the 70th week, which bring us to His return. Those details will be reviewed in the first part of the third narrative – the great red dragon.
Finally, though not conclusive, in verse 6 she was brought by God, in this verse it is on eagle’s wings, a symbol of the Spirit…together this may be “They”, the ones who do the nourishing, making “the woman” grow and mature – in essence to be made ready for His return.
The Woman of Revelation 12 is not the only knotty, tangle of data, prejudice, and language that we have found or will find in God’s word. Using a disciplined process that honors the principles of hermeneutics helps to untangle the knot. In the hopes of providing reinforcement of that idea, what follows highlights the process used and walks through what was learned and therefore what is known.
So, what can be inferred:
The woman is a tremendous sign: she points to something significant – though she is not the something to which she points. Generally, “woman” is symbolic of the following characteristics, covering both a positive and negative slant: purity, chastity, fruitfulness, impurity, immorality, and usurpation. Woman-kind is also symbolic and is focused more on the role of the woman in society (mother, wife, etc.). In this vein, she is symbolic of Israel as the wife of Jehovah, or the people of God as the Bride or wife of Christ. The attire of this particular woman, the luminaries from the 4th day of creation, gives us reason to expect her to point to the righteous side of the options but does not restrict the “when” of her appearing nor does it suggest which understanding (“woman” or “woman-kind”) should be applied.
The fact that we first saw her as being with child and in labor compelled the idea of that second type of symbolism but also presented some controversy. We chose to note but not assess the symbols and the language used.
The language showed us toil and turmoil and torment to the point of torture. And “bringing forth” and “belly” and “that which was brought forth” and “male.” Words that draw intense prejudice and bias, as they should. But we continued to wait to formulate our understanding.
The presence of the dragon (another connected, but independent sign) gave us another language insight. The fact that he was there in an effort to devour that which was brought forth “whenever she brought forth”, though subtle, was not overlooked. We remembered that as strong as we feel about motherhood and childbirth and fruitfulness, this is a tremendous sign – the “woman” is not what we are looking to, she is pointing to what God wants us to see.
And then John gave us a huge key, actually two of them: references to the overcomer promises from the early chapters of the Revelation, one of which is so exclusive as to narrow our options of understanding significantly – or break our rules altogether.
For that which she brought forth to be both “destined to shepherd with a rod of iron” AND “to sit on the throne of God,” though not limiting the timing of this great sign, certainly clarifies the outcome of her torment: overcomers. (That what is brought forth is designated as a male does not disrupt or enhance our understanding any more than does the phrase “He who overcomes”.)
The last piece of the puzzle: the ability to place, in time, all that transpires – which will allow us to eliminate options outside of the prescribed time and test what remains for sensibility. We have learned the timing and the points of convergence that confirm it.
All of the woman’s significance – the greatness of the sign that she is – is tied to the same 1260 days that John saw with the two witnesses and the time and times and half a time tied to Daniel and what remains of the 70th week of the prophecy he received from Gabriel.
Because of what we have learned, we can now say that we know that “the woman” points to all those called out of darkness – those sealed by the Spirit and born again throughout the ages of Man (see Rom.3:21-26); who, as a people, remain fruitful by enabling and facilitating the new birth in Christ for other overcomers. She points both to all of those called out throughout the age by representation and those who will be alive and remain when Jesus returns in particular. We know that these people of God, who are serving Him here on earth at the beginning of the appointed time (Ps.102:18-20), will be taken to an isolated place prepared by God, transported by the Spirit, where they will be nourished both physically and spiritually, and protected from the harassments of Satan for the entire 3 ½ years (and the wrath of God after it per Dan.12:11-12). Emerging to meet Him in the air (the “catching up”*), being changed, ready to restore the earth and complete the week of Redemption.
*As for the “rapture”; in brief: The difference between this time of preparation and the errant doctrine of a “rapture” (a word not even found in most translations – other than to express extreme joy or wonderment) is the motive and location. Though the saints will be allowed to experience the calamities of the first six trumpets (the first four directly; the fifth and sixth indirectly) and the tribulations throughout this age (as proven by the citizens of His kingdom who gathered together in Smyrna and the uncountable Holy Ones around the throne seen in Rev.7:9). Those who are sealed by Him and on the earth at the beginning of the second half of the 70th week will “fly” to the place prepared for the purpose of being made to grow – not to escape – on this earth, not in heaven. The origins and purposes of the idea of “rapture”, in my research: do not avail themselves of sound hermeneutical principles, stand opposed to our Chief Shepherd’s own words in Rev.2:8-11, and have propagated a misunderstanding – maybe even a de-valuing – of the preciousness of those who are willing to “not love their lives, even to the point of death”. That said, I understand if the differences between being given two wings of the eagle and being “snatched away” seem nuanced.
Next: The Great Red Dragon
One of my favorite posts to reference for people! The woman and the beast seem to be a difficult concept for people to understand, it’s nice to have things broken down like this (also, LOVE having the audio)