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Creation to New Creation

The Bible begins in a garden and ends in a city — and the city has the garden in the middle of it. Seven explicit textual echoes bind Genesis 1–2 to Revelation 21–22.

Behold, I make all things new.

Summary

The Bible begins in a garden and ends in a city, and the city has the garden in the middle of it. Seven explicit textual echoes bind Genesis 1-2 to Revelation 21-22.

  • Eden was a sanctuary: the intersection of heaven and earth.
  • The story is renewal, not replacement: kainos, the renewed new.
  • Heaven and earth are progressively re-joined across the canon.
  • The seven echoes are listed, text beside text.

Genesis 1–3

The garden, the wound opened.

Revelation 20–22

The city, the wound cured.

  1. Genesis 1:5

    And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.

    Night → no night
    Revelation 22:5

    And there shall be night no more; … for the Lord God shall give them light: and they shall reign for ever and ever.

  2. Genesis 1:10

    And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

    Seas → no seacontested
    Revelation 21:1

    And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.

  3. Genesis 3:24

    So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.

    Tree barred → Tree openxylon crossing → Trees
    Revelation 22:14

    Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.

  4. Genesis 3:17

    … cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.

    Curse → no curse
    Revelation 22:3

    And there shall be no curse any more: and the throne of God and of the Lamb shall be therein.

  5. Genesis 2:8

    And Jehovah God planted a garden eastward, in Eden; … And a river went out of Eden to water the garden.

    Garden → Garden-city
    Revelation 21:2

    And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.

  6. Genesis 2:24

    Therefore shall a man … cleave unto his wife: and they shall be one flesh.

    Marriage → Marriage supper
    Revelation 19:7

    … for the marriage of the Lamb is come, and his wife hath made herself ready.

  7. Genesis 3:8

    And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.

    God walking → God dwellingcontested
    Revelation 21:3

    … Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them.

The Bible begins in a garden and ends in a city, and the city has the garden in the middle of it.

Text: American Standard Version (1901), public domain — MannaFest floor.

Eden was a sanctuary: the intersection of heaven and earth

Modern readers tend to read Eden as a pleasant park.

A careful reading of Genesis 2 against Exodus and Leviticus reveals Eden as sanctuary. God walks in Eden (Gen 3:8): the same Hebrew verb (hithallek) describes God walking in the Tabernacle (Lev 26:12). Adam's task to "work and keep" the garden (Gen 2:15) uses the exact verb-pair (abad + shamar) that describes Levitical service (Num 3:7–8; 8:26). Cherubim guard the way after the Fall (Gen 3:24); the same cherubim are woven into the Tabernacle veil. The tree of life stands at center (Gen 2:9); the menorah at the center of the Tabernacle's Holy Place is stylized as a tree (Ex 25:31–40). Rivers flow out: from Eden (Gen 2:10), from the restored Temple (Ezek 47), from God's throne in the New Jerusalem (Rev 22:1). Precious stones (gold, onyx) appear in Eden (Gen 2:11–12) and later in the high-priestly breastplate. East-facing entrance in each.

Eden is the original cosmic temple. The whole biblical story is the story of access being progressively restored: the four movements of that story, from cosmos to covenant family, are traced on Genesis's own hub, The Story of Genesis.

"In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb." — Matthew Henry, Commentary on the Whole Bible (1710), on Genesis 2:10–14

Set apart from, set apart to: the grammar of holiness

Holiness has two directions in biblical theology. Set apart from (separated from defilement. Set apart to) dedicated to God's presence and purpose. The two cannot be split. The Mosaic clean/unclean regulations (Lev 11–15) train Israel in the from dimension; the sacrificial system, priesthood, and sabbath train them in the to dimension. Both culminate in Christ's finished work. The New Jerusalem is perfectly holy because the from is complete (nothing defiled ever enters, Rev 21:27) and the to is complete (God Himself dwells with His people, Rev 21:3).

The progressive re-joining of heaven and earth

The Fall (Gen 3) does not just expel humanity from Eden. It establishes a separation between divine and human space that structures the rest of redemptive history.

Each subsequent stage partially restores the join. Tabernacle (God descends to dwell among Israel, but in restricted space. Temple) a permanent form, fixed at Jerusalem; High Priest only, once a year. Incarnation: heaven and earth actually joined in one Person; the Word becomes flesh and tabernacles (eskēnōsen, John 1:14) among us. Torn Veil (the Temple's restriction torn open by Christ's death. Church as Temple) the Spirit indwells believers; the space of God's dwelling shifts from a building to a people. New Jerusalem: Rev 21:1–3: "Behold, the tabernacle of God is with men, and he shall dwell with them." The fracture is closed.

The seven Gen 1–2 / Rev 21–22 echoes

(1) Heavens and earth (Gen 1:1 / Rev 21:1), the same creation, renewed. (2) Light, sun and moon (Gen 1:14–19) / no need of either; the Lamb is the light (Rev 21:23). (3) Water, the river flowing out of Eden (Gen 2:10) / the river of the water of life from God's throne (Rev 22:1). (4) Tree of life (Gen 2:9 / Rev 22:2, 14), the same tree, now accessible. (5) God's presence walking with humanity in Eden (Gen 3:8) / the tabernacle of God with men (Rev 21:3). (6) Sin and death pronounced in the curse (Gen 3:14–19) / "there shall be no curse any more" and death itself undone (Rev 21:4, 22:3). (7) Sabbath rest, the seventh day, left uncompleted (Gen 2:2–3) / the believers' eschatological rest (Heb 4:9–11).

The two passages were written by human authors separated by roughly fifteen centuries to be read together, a canon-length inclusio Chuck Missler's verse-by-verse commentaries on both books press hard, reading Genesis and Revelation as the deliberately matched first and last chapters of one integrated design (The Book of Genesis; The Book of Revelation, Koinonia House commentary series).

One clarification the seven echoes require: Revelation 21–22 is the eternal state, not the millennial kingdom of Revelation 20. This site's tradition reads Revelation premillennially and pre-tribulationally (see Revelation's own hub), the thousand years of Rev 20 come and go before the "new heaven and new earth" of Rev 21:1 arrives; Jamieson, Fausset & Brown make the same distinction in passing, noting on Rev 21:4 that death's final abolition there means the verse cannot be describing the millennium, since death still operates within it (Rev 20:14 comes after). The seven echoes bind Genesis to the final horizon, one stage further out than the kingdom.

Kainos: the grammar of renewal, not replacement (with the no-more-sea question)

Greek has two words for "new." Neos = new in time (recently created). Kainos = new in quality (renewed). When Revelation 21:1, 21:5, John 13:34, and 2 Cor 5:17 say new, the Greek is kainos. God does not discard what He made; He renews it. The resurrection of the body, not the flight of a disembodied soul, is the Christian hope.

"All things new — not recent, but changed from the old (Greek, 'kaina,' not 'nea'). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul." — Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871), on Revelation 21:5

Contested echo: Rev 21:1's "no more sea": does it imply a literally sea-less new earth (one reading) or the Johannine sea-as-chaos motif being abolished (another)? Both presented;

The other bookend: Eden's warning and the excluded

The seven echoes are the good news; their shadow stands beside them. Eden's warning, "in the day that thou eatest thereof thou shalt surely die" (Gen 2:17), is answered twice at the canon's end, not once. The tree of life is restored for those who "wash their robes"

(Rev 22:14), but Rev 20:14 records "death and Hades were cast into the lake of fire… the second death", and Rev 21:8 names those whose "part shall be in the lake that burneth with fire and brimstone; which is the second death." The new creation's joy is not automatic or universal; it stands on the far side of a judgment the same two chapters that hold the seven echoes also describe. Many interpreters read the exclusion as textual and final, against a universal-salvation reading some traditions prefer.

The mirror engine

Six canon-level inclusio pairs bracket the whole Bible: the same words, light and night, sea, the tree of life, the curse, the river, the marriage, God dwelling, stand at both edges of Scripture, the opening’s wound answered by the closing’s cure. What follows opens each mirror row: the two texts in full, the Hebrew and Greek doors that carry the echo, the prophetic mediators between, and the public-domain witnesses. Everything here is a proposal for Marc’s approval queue, nothing auto-publishes.

The seven rows, opened7 mirror pairs

  1. 1Darkness / no night

    Open the drilldown → Light · the lamp of God
    Genesis 1:5

    And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.

    Revelation 22:5

    And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever.

    H216ʾor, lightH2822ḥoshek, darknessG5457phōs, light

    Mediators & cross-links

    • Isaiah 60:19“The sun shall be no more thy light… the LORD shall be unto thee an everlasting light” → the city needs no sun (Rev 21:23).
    • Isaiah 60:20“Thy sun shall no more go down… the days of thy mourning shall be ended” → “no night there” (Rev 22:5).
    • Genesis 1:4 → Rev 21:23The God who divided light from darkness becomes the city’s own lamp.

    Witness: Beale, A New Testament Biblical Theology (2011), brief quotes.

  2. 2Sea / no sea

    Open the drilldown → Water · sea · river of life
    Genesis 1:10

    And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

    Revelation 21:1

    And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.

    H3220yam, seaH8415tehom, deep / primeval oceanG2281thalassa, sea

    Mediators & cross-links

    • Psalm 74:13“Thou didst divide the sea… thou brakest the heads of the sea-monsters”, the chaos-sea strand the “no sea” resolves (contested; see drawer).
    • Job 38:8The sea shut in with doors at creation, the bounded deep, not a rival god.
    ◈Is Rev 21:1’s “no sea” resolving a Chaoskampf?contested · Row 2 · the sea

    Claim

    The sea carries a chaos / hostility charge (the tehom of Gen 1:2, the split sea of the Exodus, “the heads of leviathan,” Ps 74:13; Job 38:8–11), so “the sea is no more” reads as the final abolition of the chaos-threat. Source: Gunkel, Schöpfung und Chaos (1895, PD); Day (1985); Levenson (1988)

    The other reading (at full strength)

    Tsumura (Creation and Destruction, 2005) argues tehom is simply “the deep,” not a personified chaos-monster, and Genesis shows no combat myth, Gen 1:10 calls the Seas “good.” On this reading “no sea” is the end of separation, not a demythologized dragon. The datum the page must not hide: Gen 1:10 calls the Seas good.

    Ps 74:13; Job 38:8–11; Gen 1:2, 1:10; Rev 21:1 (ASV/BSB, PD). Presented and attributed; not adjudicated.

  3. 3Tree barred / tree open

    Open the drilldown → Tree of life, the structural bookend
    Genesis 3:24

    So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.

    Revelation 22:14

    Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.

    H6086ʿēṣ, tree / woodH3742kerub, cherubG3586xylon, wood / tree / crossG2222zōē, life

    The xylon crossing. The tree of life is one word across the translation layer: LXX Gen 2:9 renders ʿēṣ ha-ḥayyim as xylon tēs zōēs, the exact phrase Rev 22:2 reuses (xylon zōēs, G3586). Hebrew H6086 and Greek G3586 share no Strong’s number, the bridge is the LXX word alone. The same xylon bears the curse of Row 4 (Deut 21:23 → Gal 3:13).

    → the Trees feature (the same G3586 door)

    Mediators & cross-links

    • Revelation 22:2“…the tree of life, bearing twelve manner of fruits… and the leaves of the tree were for the healing of the nations”, the way reopened.
    • Genesis 3:24 → Exodus 25:18Cherubim bar the tree; cherubim over the mercy-seat guard the Holy of Holies, the sanctuary faces east.

    Witness: John Calvin, Commentary on Genesis (2:9, PD), the tree of life as a sign/sacrament of life in God.

  4. Read the ending for yourself

    Enter the reader at Revelation 21 →

  5. 4Curse / no curse

    Open the drilldown → Sin and death · no more curse
    Genesis 3:17

    And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.

    Revelation 22:3

    And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him.

    H779ʾarar, to curseH7045qelalah, a curseG2652katathema, accursed thing

    Mediators & cross-links

    • Deuteronomy 21:23 → Galatians 3:13“Cursed is every one that hangeth on a tree (xylon)”, the curse of Row 4 is lifted at Rev 22:3 because it was borne on the xylon (same G3586 as the tree of life).

    Witness: Matthew Henry, Commentary (Rev 22:3, PD), paradise restored beyond paradise lost.

  6. 5Garden / garden-city

    Open the drilldown → Heaven and earth made new
    Genesis 2:8

    And Jehovah God planted a garden eastward, in Eden; and there he put the man whom he had formed. (2:10) And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.

    Revelation 21:2

    And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. (22:1) And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb.

    H1588gan, gardenH5104nahar, riverG4172polis, cityG4215potamos, river

    Mediators & cross-links

    Witness: Wenham, Sanctuary Symbolism in the Garden of Eden (1986); Beale, The Temple and the Church’s Mission (2004), both brief quotes.

  7. 6Marriage / marriage supper

    Genesis 2:24

    Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

    Revelation 19:7

    Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. (19:9) Blessed are they that are bidden to the marriage supper of the Lamb.

    H1320basar, flesh (‘one flesh’)G1062gamos, marriage / weddingG3565nymphē, bride

    Mediators & cross-links

    Witness: Bernard of Clairvaux, Sermons on the Song of Songs (PD), the allegorical bridal reading, labeled tradition, not asserted as the plain sense.

  8. 7God walking / God dwelling

    Open the drilldown → God’s presence with humanity
    Genesis 3:8

    And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.

    Revelation 21:3

    And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

    H1980halak (hithpael), to walk aboutH7931shakan, to dwell (mishkan)G4633skēnē, tent / tabernacleG4637skēnoō, to dwell / tabernacle

    Mediators & cross-links

    ◈“God walking”, Eden-as-temple, or an overstated parallel?contested · Row 7 · the dwelling

    Claim

    Gen 3:8’s God “walking” (hithpael halak) is the same reflexive-presence verb used of God dwelling among Israel in the tabernacle (Lev 26:12; Deut 23:14), so Eden is a proto-sanctuary and Rev 21:3’s “dwell with them” closes that thread. Source: Wenham, Sanctuary Symbolism (1986); Beale (2004)

    The other reading (at full strength)

    Daniel Block, “Eden: A Temple? A Reassessment” (2013) argues the Eden-temple parallels are read back into the text and overstated; Sandmel’s “Parallelomania” (JBL 1962) warns against building doctrine on verbal echoes alone. Present the inclusio as the frame Scripture invites, attributed, not as proven authorial intent.

    Gen 3:8; Lev 26:12; Deut 23:14; Rev 21:3 (ASV/BSB, PD). Presented and attributed; not adjudicated.

    Witness: Beale & Kim, God Dwells Among Us (2014), brief quotes; Fairbairn, Typology (1845, PD).

The mirror in paint

Painters have stood at both ends of the canon. Two works face two works, creation and Eden on the left page, the new heaven and the City on the right, the same mirror the seven rows trace.

The opening, Genesis

Gustave Doré's engraving of the creation of light: rays breaking through primeval darkness over the waters
The Creation of Light — Gustave Doré, 1866 — “And God said, Let there be light” (Genesis 1:3), the first line of Row 1's mirror.
Public domainGustave DoréWikimedia Commons →
Lucas Cranach the Elder's painting Paradise: Adam and Eve in the garden of Eden with the story of the fall unfolding in the background
Paradise (The Garden of Eden) — Lucas Cranach the Elder, 1530 — the garden planted eastward (Genesis 2:8), with the fall already gathering at its edges.
Public domainLucas Cranach the ElderWikimedia Commons →

The closing, Revelation

John Martin's vast luminous landscape The Plains of Heaven, with radiant skies over a paradisal valley
The Plains of Heaven — John Martin, 1851–53 — the new heaven and new earth of Revelation 21:1, painted at apocalyptic scale.
Public domainJohn MartinWikimedia Commons →
Gustave Doré's engraving of John beholding the New Jerusalem descending out of heaven
The New Jerusalem — Gustave Doré, 1866 — the holy city coming down out of heaven (Revelation 21:2), the garden answered by the garden-city of Row 5.
Public domainGustave DoréWikimedia Commons →

All four works are public domain; license and attribution verified live against Wikimedia Commons on every fetch, and shown under each image.

The xylon crossing, the Trees-thread hinge

The single most load-bearing datum on the page: the tree of life barred in Eden and reopened in the City is legible only across the Greek layer, because the Septuagint chose one word — xylon — for Eden’s ʿēṣ. That word also names the curse-tree of the cross.

Genesis 2:9 (LXX)

…the tree of life also in the midst of the garden. LXX: xylon tēs zōēs (Swete, PD), “the tree of life.”

Revelation 22:2 (Greek)

…on this side of the river and on that was the tree of life. Greek: xylon zōēs (G3586), the same word the LXX chose for Eden’s tree.

H6086ʿēṣ, tree / woodG3586xylon, wood / tree / crossG2222zōē, life

On the tagged floor: ʿēṣ (H6086) 328 occurrences (live) · xylon (G3586) 20 (live) · zōē (G2222) 135 (live).

Live counts from the word floor (Hebrew and Greek text data, CC BY 4.0). Dossier fallback for H6086 = 328 occurrences (verified). LXX strings: Swete, The Old Testament in Greek (1909, PD).

→ Trees (the same G3586 door, the whole orchard)
The city is the Holy of Holies

Why is there “no temple” in the New Jerusalem? Because the city is the temple. The Most Holy Place was a perfect cube; the New Jerusalem (Rev 21:16) is that cube expanded to city-scale, the Holy of Holies grown to hold everyone.

Revelation 21:22

And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof.

1 Kings 6:20

And within the oracle was a space of twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof, a perfect cube, the Holy of Holies. The New Jerusalem (Rev 21:16) is that cube expanded to a city, so “I saw no temple therein.”

Rev 21:16, 21:22; 1 Kgs 6:20 (ASV, PD). Beale, The Temple and the Church’s Mission (2004), brief quotes.

The morning-star capstone

On the last page of the canon, the one who spoke the light into being names himself: the star out of Jacob (Num 24:17), the root of Jesse (Isa 11:1), the bright morning star.

Numbers 24:17

There shall come forth a star out of Jacob, and a sceptre shall rise out of Israel, Balaam’s oracle of the star.

Revelation 22:16

I Jesus… am the root and the offspring of David, the bright, the morning star. On the last page of the canon, Jesus claims Balaam’s star and David’s root (Isa 11:1) in one line.

Num 24:17; Isa 11:1; Rev 22:16 (ASV, PD).

The honest shadow

The seven bright rows all land in Revelation 21–22. But the plan names 20–22, and the canon’s frame has a dark counterpart the page will not hide: the first death threatened in Eden answered by the second death at the end. It is surfaced here, not buried; whether it stands as the page’s shadow or is held back is Marc’s call.

Genesis 2:17

…but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Revelation 20:14

And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. (21:8 names the excluded.)

WitnessesPD, attributed

Public-domain voices, full-quote eligible; traditions labeled. Modern authors are briefly quoted (under 50 words) and never full-quoted.

Featured witness

On Rev 22:3 “no more curse”, the reversal of Gen 3:17, paradise restored beyond the paradise lost.

Matthew Henry· Commentary on the Whole Bible (1708–10)Reformation / Puritan

https://ccel.org/ccel/henry/mhc6
  • John CalvinCommentary on Genesis (2:9)

    The tree of life as a sign / sacrament of life in God, not a magical fruit, anchors the Eden column.

    Reformationhttps://ccel.org/ccel/calvin/calcom01
  • H. B. Swete (ed.)The Old Testament in Greek (LXX), Genesis 2:9

    xylon tēs zōēs = “the tree of life”, the exact phrase Rev 22:2 reuses as xylon zōēs. The crossing datum.

    Greek OT, LXXhttps://archive.org/details/theoldtestamenti01swetuoft
  • Sir Lancelot Brenton (tr.)The Septuagint with Apocrypha: Greek and English (1851)

    English gloss of the LXX Gen 2:9 tree-of-life phrase.

    Greek OT, LXX (English)https://archive.org/details/TheSeptuagintWithApocrypha
  • Bernard of ClairvauxSermons on the Song of Songs (12th c.)

    The allegorical bridal reading behind Row 6’s Song → Rev 22:17, labeled as tradition, not asserted as the plain sense.

    medieval allegorical, LABELEDhttps://ccel.org

Modern works, cited with brief quotes, not ingested

G. K. Beale, A New Testament Biblical Theology (2011) and The Temple and the Church’s Mission (2004); Beale & Kim, God Dwells Among Us (2014); T. D. Alexander, From Eden to the New Jerusalem (2008); Gordon Wenham, Sanctuary Symbolism (1986); the Chaoskampf debate (Day 1985; Levenson 1988; Tsumura 2005); Daniel Block, “Eden: A Temple?” (2013); Sandmel, “Parallelomania” (JBL 1962). Each is referenced for a single point above; none is quoted at length.

Cross-links
→ Trees (the xylon crossing, Gen 2:9 LXX → Rev 22:2)→ xylon (G3586, the workbench)→ zōē (G2222, tree, water, book of life)
Sources

Genesis 1–3 & Revelation 20–22, American Standard Version (1901), public domain (MannaFest floor text). LXX, H. B. Swete, The Old Testament in Greek (1909, PD); Sir Lancelot Brenton, The Septuagint with Apocrypha (1851, PD). Word / floor data, Hebrew and Greek text data tagged words (CC BY 4.0); Strong’s lexicon (PD); OpenBible.info cross-references (CC BY 4.0). Matthew Henry, Commentary (1708–10, PD); John Calvin, Commentary on Genesis (1554, PD); Bernard of Clairvaux, Sermons on the Song of Songs (PD); Fairbairn, Typology (1845, PD). Chaoskampf debate, Gunkel (1895, PD); Day / Levenson / Tsumura . Modern scholarship (Beale; Alexander; Wenham; Block; Sandmel) brief quotes. Imagery (mounted, license-verified via the Wikimedia Commons API on every fetch), Gustave Doré, The Creation of Light and The New Jerusalem (La Grande Bible de Tours, 1866, PD); Lucas Cranach the Elder, Paradise (1530, PD); John Martin, The Plains of Heaven (1851–53, PD), attribution and license shown under each image. Everything above is a proposal for Marc’s approval; nothing publishes.

Continue: the Trees thread →

Where it leads

Featured studies4

Built on the same Scripture12

On The end times16

On Evidence23

On Going deeper17

Where this happened2

The whole shelf: Numbers, Letters & Hidden Design →

Sources are named where they are used. Public-domain commentators are quoted in full or summarized; living authors are quoted briefly and cited to the book or sermon. Scripture is the American Standard Version.