Thus, chapters IV and V, according to the general plan of Revelation, are a prelude to earthly events in heaven. But what is Chapter XIV in relation to them, which opens with the appearance of the Lamb on Mount Zion, that is, in Jerusalem, in this world and on this earth? And how to understand the state of the 144,000 chosen ones in this regard? Do they belong to this earthly life, just as the 144,000 sealed of the 2 tribes of Israel (VII, 3-8) also belonged? Or they, too, have already crossed the gates of death and entered the other world; what is to be inferred from the continuation of this vision in Chapter VII? The latter speaks of "a great multitude of people from all nations and tribes and peoples and tongues who stood before the throne and before the Lamb" and "came out of great tribulation", and "the Lamb who is in the midst of the throne will feed them and lead them to the fountains of living waters, and God will wipe away every tear from their eyes" (14-18). This last picture undoubtedly refers to the state after death, and it describes the afterlife of the dead in communion with the Lamb, filled with the bliss of this communion with the abolition of all sorrow ("God will wipe away every tear from their eyes"). However, the very comparison of the imprinted 12 tribes of Israel with those in the afterlife allows us to admit such a connection between the two worlds, this world and the otherworldly, in which such a communion of life is possible, and in any case its parallelism or synchronicity. Otherwise, one can only assume that the sealing of the 12 tribes of Israel takes place during the transition from the life of this world to the afterlife, and therefore must be understood as referring, at least in terms of the power of its realization, also to the world beyond the grave. In short, this whole chapter fourteen is a revelation of the afterlife of those who have been redeemed by the blood of the Lamb and follow Him wherever He goes. Here we must first of all admit that here is given such a revelation about the afterlife of the righteous even before the resurrection, about which our school dogmatics knows and says nothing. She walks past him, as if not noticing him. The meaning and power of this revelation refers to the fact that the righteous in the afterlife already have a special bliss of communion with Christ. Christ in them already and through them prepares His enthronement in this world before His Parousia.

Now the question arises, whither, to what realm of existence should this appearance of the Lamb be attributed in Chapter XIV? And to what world do the 144,000 elect who stand with him on Mount Zion belong? This question contains a difficult and entirely new dogmatic problem, namely, that of Christ's approach to the world and His abiding in it before the Parousia. It is clear that those who sing "as it were a new song before the throne and before the four animals and elders" have already passed into the next world. They remain in the afterlife in communion with the heavenly world, but before their resurrection, while still in a state of death, in the separation of the soul from the body. Their singing is described as "a voice from heaven." But at the same time they dwell with the Lamb, who does not appear in heaven, on the throne, but "stands on Mount Zion," i.e., in this earthly world, and this is not yet His second coming. Thus, it is here testified that the Lord's dwelling in heaven and His sitting at the right hand of the Father, during which He promises His disciples to prepare a place "to take you to Himself, that you also may be where I am" (Jn. XIV, 3), is also connected with a certain coming of His, or sojourn, or at least a manifestation in the world. The latter is equally different from the Second Coming, after which "so shall we always be with the Lord" (1 Thess. IV, 17), and from the Eucharistic, mysterious non-separation from the world through "remembrance", in the communion of the Body and Blood, since we see the Lamb "standing on the mountain". At this time, the 144,000 sealed who belong to the world of the departed are also seen with Him. How can we understand dogmatically this union of the Lamb's presence in the world in unity with those who are and remain in the world beyond the grave? In answering this question, some interpreters compare this chapter with Chapter XX, which speaks of the "first resurrection" of those who "lived and reigned with Christ" for 1000 years. Here they see a "proleppel", a preliminary, proleptic narration about the same thing. However, the idea that one can see here the prolepology of the 1000th anniversary is not in itself sufficient to clarify the special meaning of this vision of the Lamb on Mount Zion as the interconnection of chapters VII, XIV and XX, as is clear from the following comparisons. In the first place, what is the proportion of the 144,000 of the 12 tribes of Israel (carnal or spiritual) of chapter VII sealed by an angel to the 144,000 of those who have "the name of the Lamb and His Father written on their foreheads" (which is also a kind of sealing) in chapter XIV? Does this number refer to identical or different chosen ones? We have no direct grounds for a decisive answer to this question: the same number speaks for identification, but it alone is not enough for this, especially since 144,000 can be understood not only as a numeral, but also as a common noun used for an expression that can be characteristic of different bearers of it. If the first seal is understood as referring only to Israel, then the second, referring to Christian ascetics or ascetics, is different from the first. However, there is no obstacle to including in the number of Christian virgins in the general sense of purity and chastity not only those who live in celibacy, as well as in marriage. Nor is there any reason not to include the sealed sons of Israel, especially those understood in an expanded sense that is not only carnal but also spiritual. However, the final solution of the question of the identity or difference of 144,000 in both cases is not in itself of decisive importance. It is much more important to know here that there are chosen ones who are bound together by closeness to Christ, whether by virtue of personal sealing or by virtue of a special feat, ascetic or heroic, expressed in special faithfulness to the Lamb, "who follow Him wherever He goes" (XIV, 4). More significant in relation to the meaning of XIV, 1-5 is the question of that fellowship with the Lamb in which there are 144,000 "standing with Him" on Mount Zion. This last one, indeed, makes us think that the Lamb on earth, in His return to the world even before the Parousia, is in special communion with the elect from the other world; through the same they also take part in the earthly building of the Church, through the enthronement of the Lamb. We encountered this general idea even earlier, in Chapter VI, 10-11, where it is said that after the opening of the fifth seal, the souls of those who were killed for the word of God (which is also a special kind of calling or sealing) cry out to God for vengeance, and they are given "rest" for a short time along with white clothes. And that prayerful cry, as well as the answer to it, in its hearing, also testifies to the participation of the departed in earthly history beyond the grave, but here it is limited only by the power of prayerful appeal to God in the afterlife. But the same text has a connection with XIV, 1-5, since in the latter the same idea is expressed more concretely: it is here that we are talking about a certain union with Christ on Mount Zion of the souls of these chosen ones in their state beyond the gates of death. Here is testified to a certain mystery of revelation, which is still inaccessible to us, namely, the coming of Christ into the world before the Parousia, as well as this afterlife participation in it of the elect 144,000. If we continue the revelation of this thought even further, before the "first resurrection," then it will turn out to be in a really proleptic relation to it, as a kind of prelude to it. However, this comparison or propleple in itself does not give much for the understanding of the corresponding chapters, each in its own content, so that its exegetical significance should not be exaggerated. But what is really especially important here is the idea that Christ at certain times in the history of the world came to earth to reign on it, and the beginning of these comings is marked precisely in Chapter XIV, and "Mount Zion" is the place of His new, but still pre-parusian appearance in the world. Moreover, it is not said whether He is really visible on earth in His coming, or whether He remains invisible, being accessible only to knowledge in the afterlife. We will have to meet with this question in the following exposition.

The special rhythm characteristic of Revelation is expressed in a kind of harmony of dissonances, in which there is an alternation of visions and testimonies of an opposite nature. What happens on earth does not coincide at all with what is revealed in heaven, and the condensation of earthly darkness is accompanied by heavenly triumph. Thus, in chapter XI, after the great earthquake and the "second woe" in heaven, the coming of the Kingdom of Christ is proclaimed (15-16, 19). Likewise, here the appearance of the Lamb on Mount Zion marks a new and special turn in history toward the more decisive end times. This is expressed in the second half of the fourteenth chapter in the solemn proclamation through the angels, as well as in their actions. A series of visions of the angels opens with "another [59] angel flying in the middle of heaven" (16), his solemn worldwide appearance. He "had the everlasting gospel to preach to those who dwell on the earth, and to every nation and kindred, and tongue, and people" (6). This Gospel is proclaimed universally and throughout the Church, apart from or above the confessional and national divisions of the Church. This is the preaching of evangelical, universal Christianity, in which confessions and nationalities merge or are overcome. It must be remembered that in general the very origin of Revelation, as well as of the Gospel, so to speak, is pre-confessional, it does not know the "division of the churches," and this preaching of the eternal Gospel obviously refers to the time before their very origin. Here, however, it presupposes that they have already been overcome, freedom from their limitations. It contains, therefore, the silent preaching of the "union of the churches," which must take place before the end of the world. [60] The question naturally arises: what is this eternal Gospel and how does it relate to the Four Gospels given to the Church? Is there a new revelation that complements or reveals the latter? It is difficult to answer this question with definitive certainty. We can only say that the Four Gospels are irrevocable, for it contains the image of Christ and His teaching not made by hands. However, its very perception is not contained in immobility, but, on the contrary, it is revealed in a new way at all times of history, together with the life of mankind in Christ. It is not a letter, but a spirit. It is given not only to time, but to all times, it is super-temporal and in this sense eternal. Moreover, it belongs to the life not only of this age, but also of the age to come. However, to understand the Gospel only as a book, even if it is a book of books, but still one of the books, to which other, further books, even the New Testament, even the Apocalypse, can be added, in a certain sense is hardly correct. Would it not be more correct to assimilate to the Gospel in a certain sense the uniqueness and absoluteness, and even to consider the entire New Testament together with the Old as an interpretation of the Gospel? The latter, moreover, is not even limited to the written word, but also includes the entire new tradition and understanding of the Church, the entire life of the Church in Christ and with Christ. And in any case, it would mean to belittle the Holy Four Gospels, if next to it and in addition to it we admit some new Gospel (fifth?), hitherto unknown. This would mean admitting that the Four Gospels are insufficient, which is impossible. But this eternal Gospel is always read anew and in a new way in the life of both the individual and the whole Church. It seems that this is precisely what the words of the angel about the eternal Gospel, perceived in the spirit of prophecy, not deadening, but life-giving, signify here.

However, this new revelation of the Holy Gospel in the eternity of its truth refers to its perception connected with the approach of the end and the impending judgment, and it will be produced on the basis of the Gospel. The angel calls out to all mankind, both those who are able to hear this gospel and those who are not able to do so: "Fear God and give Him glory, for the hour of His judgment has come, and worship Him who created the heavens and the earth and the sea and the fountains of waters" (7). The coming of judgment will be unexpected, for "as the lightning proceeds from the east, and is seen even to the west, so will the coming of the Son of man be" (Matt. XXIV, 27) in its suddenness, when "He will send His angels with a loud trumpet, and they will gather His elect from the four winds, from the end of the heavens to their extremity" (31). How then can we reconcile this suddenness of the coming of Christ's judgment with those anticipations of it which are spoken of in Revelation? Obviously, there is no contradiction here, since both refer to different planes of existence or to different ages, to the present and to the future, which are connected and correlative, but are not enclosed in the unity of times and seasons. Mankind is once again called to the fear of God and repentance before the end. It is much more difficult to answer here another question, which is also the general question of the entire Apocalypse: how will the precedence of the Angel who reveals the eternal Gospel take place and be perceived in the general context of history, in the life of the world? One may ask oneself how he will notice this appearance of the angel, how will he hear his voice, deafened by his own voices, crackles, noises, and his own thunders? How will its immanence, when opened, give place to the transcendence of the messenger of heaven? To this we have no other answer than faith: it will be, whether it will appear as a new spiritual self-consciousness, which, having arisen in some, will spread to others, chosen to become universal, to embrace the whole Christian world. Or it will be a new prophetic revelation, we do not know. But in any case, it will be a spiritual event, which has not yet come, but its coming is a tea. Without it, the world cannot mature to its end, and it will be at the same time the action of the Spirit of God, the power of Christ in the world, and at the same time the reciprocal comprehension of humanity, "synergism." At the same time, it is important to emphasize, in accordance with the spirit of the Apocalypse, that it will take place in both worlds, the earthly and the afterlife. In other words, the "union of the churches" on the basis of their new evangelization will take place not only in earthly history, but also in heavenly metahistory, in the world beyond the grave. The saints are spoken of in Chapter XIV, at the beginning, but they are also remembered now in connection with the harbingers of the end. It speaks of "the patience of the saints" and their blessed end (12) (see below). Such is the sign of the approach of the end through the maturation of historical Christianity, according to the Revelation of John. This will be the worship of the Creator of heaven and earth, of the sea and the fountains of waters, combined with reverence and fear of God, as well as praise of Him in the approach of "the hour of His judgment" (7).

The first angel, the evangelist of the eternal Gospel, is followed by two other heralds of God's thunderstorm, judgment on the sinful world. The first of them announces the fall of "Babylon": "Babylon is fallen, the great city is fallen, because she has drunk all the nations with the fierce wine of her fornication" (8). Here we have in mind another, black universality, the Babylonian fornication, the fornication of the "great city." For the time being, this is spoken of proleptically (more on this in chapters XVII and XVIII). It is obvious that the great city of Babylon is generally synonymous with human fornication, which is generally connected with urban civilization (the closest image of Rome). Here is announced the internal, already predetermined in heaven, but not yet manifested externally, fall of Babylon in the general judgment of the world, the hour of which has "come."

These two are followed by a third angel, who announces the heavenly judgment on those who worship the beast and his image and accept his mark (we already know the meaning of these symbols). "He shall drink the wine of the wrath of God, the whole wine prepared in the cup of his wrath, and he shall be tormented with fire and brimstone before the holy angels and before the Lamb. And the smoke of their torment shall ascend forever and ever, and shall have no rest day or night" (10-11). This text is, of course, proleptic: it also speaks of the heavenly predetermination of the lot of animal worshippers. First of all, it is necessary to correlate this with the Gospel and other prophecies about the Last Judgment and thereby determine, so to speak, its specific gravity. First of all, it is impossible not to notice that Revelation expresses this idea of the judgment and judgment of the beast-worshippers in its own language, moreover, different from that of the Gospel; in particular, in the Lesser Apocalypse of the Synoptics (Matt. XXV, with parallels), as well as other New Testament texts of similar content, nothing is said about the worship of the beast at all,

In Revelation there is also a special thought. First of all, it may be asked whether Babylon and the Beast Worshippers coincide with each other. In the case of Babylon, the collapse of the false beginnings of her life is testified, then in the case of the beast-worshippers it is said about their personal destiny, and not about bestiality as such. If it is possible for him to find a certain parallel between the teaching of St. Paul. In the Epistle to the Thessalonians about the Antichrist (and even in the First Epistle of John), there still remains a certain difference between the Antichrist and the beast, with all the inner connection. In any case, apart from Revelation, there is no longer any direct mention of the judgment of the beast-worshippers. Further, the question is whether this threat is addressed and conveyed to them, or whether it is a heavenly voice that foretells the future as a testimony to God's truth, as a prophecy. Moreover, if we take the general context of the same question in the previous and subsequent chapters, this is done here in a praleptic way, and we shall meet with it again, and more than once.

For the time being, it is, so to speak, a general preliminary judgment of God over the worshippers of animals, which, however, also contains some special features. Here it speaks in symbolic images of "the guilt of the wrath of God" and "the torment in fire and brimstone." It is difficult to understand this here otherwise than as a poetic expression of the general thought about the wrath of God and "before the holy angels and before the Lamb" (10). However, what does this "pre" mean here? Does this refer to the Dread Judgment of God, for which Christ comes with all His angels? (Matt. XXV, 31) But, in the first place, there is no mention of "all the nations" who will then gather before Him, and in the second place, this is not yet the Last Judgment at all, for the Parousia has not yet come. The fate of the beast-worshippers in the afterlife is prophetically revealed in the vision of the Seer, and this is followed by a voice from heaven about the blessedness of those who henceforth "die in the Lord" (13). Obviously, life in this world is still going on, so the revelation of judgment should be accepted either proleptically, as referring to the future Last Judgment, or, more appropriately, attributed to punishment in the afterlife. This is not contradicted by the fact that this "torment in fire and brimstone" obviously means spiritual burning after death, in a state of separation from the body, which will be performed before the holy angels and before the Lamb. On the contrary, it is precisely in this that the spiritual power of this burning will be expressed, that it will consist in separation from Christ and His angels, and this will be the greatest torment in all its strength and acuteness, like the torment of love for Him. It is also "the smoke of torment that will ascend forever and ever" (11), i.e., for an indefinite duration of time. Of course, this is not a synonym for "eternal torment" in the sense of bad infinity, as Catholic theologians conclude (Allo, 1, p. 219) (but, unfortunately, they are not the only ones). Such an interpretation cannot be accepted here, if only because it takes place in the afterlife, before the Parousia and the Last Judgment (even if we assume that it pronounces a sentence of eternal torment in the sense of infinite time, which, of course, cannot be admitted in this sense either). "The ages of ages" here, as in other similar texts, mean their change and alternation as changing states in the outliving of what has to be exhaustively outlived to the end. But this is not at all a senseless, monotonous repetition or continuation of one and the same state in its murderous monotony. Such a thing is not peculiar to the spiritual world at all, it is a matter of actively overcoming the torments of rejection "before" the angels and the Lamb, which, being exhausted in itself, finds its end. The activity of this outliving is expressed in the second half of the same verse 11: "And they shall have no rest day or night." Here is an obvious analogy, or rather a contrast, to what is said in IV:8 about the four heavenly animals, who also "have no rest day or night, crying out" the Trisagion to the Almighty. And just as here, in heaven, of course, there is no distinction between "day and night," and therefore this expression refers not to earthly time, but to supra-temporal existence, so here the absence of rest, neither day nor night, expresses the highest degree of spiritual outliving in standing before the Lamb in the pangs of repentance, which, accumulating, has to overcome itself in this. That is why this repetition of "neither day nor night" in the latter case has not only a negative, but also a positive meaning.

In accordance with the rhythm of contrasts inherent in Revelation, an outwardly unexpected transition from bestiality to holiness is made here: "here is the patience of the saints who keep the commandments of God and faith in Jesus." This here, which asserts a certain correlation and simultaneity of the two spiritual states, once again confirms that it refers to the time even before the Parousia, before the end of earthly life. To be in a plague-ridden atmosphere among bestial, totalitarian worshippers, of course, imposes a special feat of patience on the saints, for which those who are destined to bear it are crowned. "And I heard a voice from heaven saying to me, Write, Blessed are they that die in the Lord from henceforth; to it, saith the Spirit, they shall rest from their labours" (12). This means that the spillover of evil on earth corresponds to the special blessedness of those who have preserved the faith to the end and die with it in the Lord, they will "rest from their labors." This text is in relation to IV, 11, where it says, in response to the cry of the souls of those who were slain for the word of God, about judgment and vengeance, so that "they may rest for a little while," until the fulfillment of the number of those who also "will be killed." Now they are promised repose "from now on". Something, however, has happened since then, both in the earthly world and in the afterlife, which is reflected in the fate of the righteous, who find for themselves a place of rest (for which the Church always prays, bidding farewell to those who depart there to the afterlife). It is here that what was evidently absent before is added: "and their affairs follow them." Does this refer only to the fate of the righteous in the afterlife, who receive recompense from their deeds, or is something new added here, then still unprecedented, although already outlined? At that time, the righteous in impotent anguish only asked for heavenly vengeance as help to the living, but now it is said of them that their deeds "follow them." This means that they receive an influence on the fate of the world, although they are given an afterlife participation in its construction, which will be further revealed in the first resurrection, but here it is outlined proleptically. In a word, here is once again confirmed the truth contained only in Revelation, namely, that the afterlife is in a state of active, and not only passive, expectation of the resurrection, and life beyond the grave continues creatively. The reward of the "patience" of the saints who came from the great tribulation has a parallel in the scene of Chapter VII, both of which are a kind of recapitulation or repetition (also common in Revelation). This is precisely the picture of the blessedness of "those who are clothed in white garments" who have come "out of great tribulation" and "for this they remain before the throne of the Lamb, serving Him day and night" (and is not this service precisely a continuation of "their deeds that follow them"). Here is described the paradisiacal bliss of the righteous in communion with the Lamb (VII, 9-17), in the strongest terms (cf. especially vv. 16-17), and it is said that "God will wipe away every tear of theirs," and yet all this takes place in the afterlife before the Parousia. Undoubtedly, this also applies to the preparation of the general resurrection and transfiguration of the world, which takes place in the interruption of the Lamb at the right hand of the Father.

The next vision of Chapter XIV contains an image of the judgment of the world, also proleptically as the one performed earlier by the Parousia within the limits of earthly history. This is a prelude similar to that described after the opening of the sixth seal (VII, 12-17). "And I looked, and behold, a bright cloud, and on the cloud sat one like the Son of man; on His head is a crown of gold, and in His hand is a sharp sickle." This image bears an obvious resemblance to Dan's vision. VII, 13-15: "I saw in the night visions, behold, with the clouds of heaven came as the Son of Man, and came to the Ancient of Days, and was brought to Him, and to Him was given authority, power, and a kingdom... His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." The latter image refers to the Messiah, the Son of Man, it can only have for itself a Christological interpretation, which it receives in Church Tradition (it is almost literally repeated in the Lesser Apocalypse (Matt. XXIV, 30). However, there are a number of doubts about whether it is possible to give the same meaning to the image of Rev. XIV, 14 and interpret it as the appearance of Christ himself. [61] It is the "other angel" who sends one like the Son of Man into the harvest. However, for this text it is not decisive whether the one sitting on the cloud is Christ Himself" or only an angel sent by Him, foretelling judgment. His special powers are expressed by "a golden crown on his head and a sharp sickle in his hands" (14). And another angel addresses him "with a loud voice, 'Send forth thy sickle and reap, for the harvest is ripe on the earth.' And he cast down his sickle, which sat on the cloud, and the earth was reaped." The question arises, is this command, proclaimed by a "loud voice," heard on earth, or only in heaven, as a heavenly anticipation of earthly accomplishments? Does it reach the spiritual consciousness of the sons of the earth, or is it distributed only in the angelic world, and through it was revealed in prophetic clairvoyance to the Seer? Judging by the general proleptic character of this vision, which has not yet taken place on earth, it remains, obviously, to assume the latter. Humanity is preceded by a prophet about the fates that await it in its impenitence. The image of the ripe harvest and the reaped land is characteristic of more than one Revelation. In Old Testament usage, it is applied rather to the enemies of God (cf. Isa. XVIII, 5-6; Jer. LI, 53; in Hosea VI, 11 in a double sense). In New Testament usage, the image of the harvest is used as in a general sense, the end of the world (Matt. XIII, 39) or in general the works of God (Matt. IX, 37-38; Lux. X, 2), and the last judgment (Matt. XIII, 30). In this case, however, it can be understood in relation to the general outcome of world history. However, two more angels are sent to complete this harvest. "And another angel came out of the temple which is in heaven, also with a sharp sickle" (17) – here the heavenly character of this phenomenon is directly indicated, in which the executor is an angel coming out of the heavenly temple, i.e. from the immediate presence of God. "And another angel, having power over the fire, went out from the altar" (of course, the heavenly one, which once again confirms the heavenly nature of this phenomenon as well). It is difficult to say why an Angel comes out here, who has power over fire. According to the general teaching inherent in the angelology of Revelation, the natural elements in general are under the special jurisdiction of their own angels. The reference to fire can refer to the symbolism of the judgment that is performed by fire: "In the fire it is opened, and the fire examines the work of each one as it is... whoever has a work burned will suffer loss, however, he himself will be saved, but as out of fire" (1 Cor. III, 13-15). Obviously, this fire is not only natural, but also spiritual. The angel, who has power over the fire, also turns out to be the messenger of the final judgment, because once again, like the one who preceded him, "with a great cry" he addresses the one who has the sharp sickle, again with the same call: "Let loose thy sharp sickle and cut off the bunches of grapes, for the grapes are ripe on it." [62] This image of the ripening of berries can be applied to the entire outcome of history, including the deeds of both the righteous and the sinners. However, the following words refer primarily, if not directly, exclusively to the latter: "And the angel threw his sickle to the ground" (once again we can see confirmation here that "he who sits on a cloud" is only an angel, not the Son of God, but as if His representative or messenger (cf. Matt. XIII, 41): "And he shall send his angels, and shall gather out of his kingdom all stumbling-blocks, and those who work iniquity"). "And (the angel) pruned the grapes on the ground, and cast them into the great winepress of the wrath of God." This image obviously signifies God's judgment on people, which also corresponds to the events of human history, which express the general historical crisis. However, this is not the end of history and the Last Judgment (which, according to Revelation, is performed by the Father: XX, 11 ff.). Rather, it is a historical judgment, expressed in external catastrophes and internal upheavals after the sixth seal: VI, 12-16. In contrast, it is depicted as the harvest of grapes, which takes place in the winepress of God's wrath. What is its relationship to the Millennium? Does it occur before him or after him? Such a correlation is not established here, just as in connection with the earthquake of Chapter VI. Egzegetically, however, there is no need to assume it, since both are parallel, although correlative, intrinsically connected events, but each having for itself its own origin: the first in the judgments of God in history, the second in the special action of the power of God in the first resurrection. One can only presumptuously say, admit that one precedes the other.

Now the question arises, what does the further allegory mean in relation to this winepress in its various features: "And the berries were trampled down in the winepress outside the city, and blood flowed from the winepress even to the bridles of the horses, for a thousand six hundred stades"? (20). The juice of the berries becomes blood, in the further development of allegory (cf. Isa. LXIII, 3) this is understandable, but what does this addition mean: "in a winepress outside the city"? What kind of city is it, is it a specific place or is it a general cultural and historical designation of human society, super-urban, not confined to a geographical term? And first of all, is this city Rome, like Babylon, the capital of the world's fornication, or is Jerusalem like the holy city, the capital of the Church? [63] But there are no grounds for either rapprochement. On the contrary, the action of the "winepress of God's wrath" is carried out beyond limited limits and relates to the entire arena of world history, as a general shock, which is described by the most striking features: "And blood flowed from the winepress even to the bridles of horses, for one thousand six hundred stades." "Blood to the bridle of horses" is an image inherent in the language of Revelation, as is the number of 1600 stadia, 40 ́ 40, this kind of apocalyptic number to express completeness as a numerical symbol of it. [64]

Summing up the general results of this chapter, we must compare its similarities and differences in comparison with chapters of similar content. We have already noted its convergence with Chapter VI as containing God's judgments on sinful mankind in the images of an earthquake or a harvest, which, however, take place within the limits of history, before and beyond the Parousia. The later chapter XIV also begs for comparison, where the battle of the Lamb and the armies of heaven with the beast and the kings of the earth is described. It also takes place within the limits of earthly history and in anticipation of the Parousia. But unlike chapter XIV, where the actors, the executors of judgment are angels, here Christ Himself appears with the heavenly hosts. Is this difference due to different times and seasons, or is the same event described from different angles and by different features, essentially remaining identical? There is no sufficient basis for such identification. It must be admitted that, with a certain parallelism of the two accomplishments, their difference obviously corresponds to the gradualness in the maturation of the historical harvest.

Finally, it is necessary to note once again the common feature of the angelology of Revelation, that the angels in it are the agents of history, its direct participants, although this participation remains unknown and beyond the earthly world. In other words, heaven and earth, the angelic council and the human race live one common life, but the measure of this community is not known to humanity, it is shown only to the Seer and revealed by him in his Revelation. One can, however, ask oneself to what extent a person can reveal it in this life. Does he remain ignorant of what is happening in heaven, in the angelic world; And are the heavenly and earthly accomplishments accessible only in their earthly outlines? [65] Is not the "harvest" of the earth accomplished in the horrors of war and revolutions, in which the judgments of God are repeated and consistently revealed? However, here, in Chapter XIV, as before, they are depicted not only as spiritual-historical events, but also as typological, recurring in history, albeit in increasing maturity. But it is necessary to distinguish from them individual concrete accomplishments in history, which are described by the corresponding features as taking place with one's own eyes, in the face of the entire not only angelic, but also human world. As for repetitive and typological phenomena, it must be said that people do not know in the fullness of their own history, how it is known to the angelic world included in it. And the revelations of the Apocalypse, first of all, have to establish this general truth regarding her angelic character.