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The white stone
The meaning of the white stone is difficult to define because a lot of suggestions have been rds. According to Louw & Nida (1993:1.24), the context suggests that “this is something to be prized and a type of reward for those who aterials. In the second place, the white colour of the stone indicates certain fortunateness, functioning as daily food for their life (Aune, 1997:192-194), the hidden manna, being the heavenly food, will provide them eternal life. Thus, the hidden manna as a heavenly food or eternal life given to the conquerors may give encouragement and hope to the Christian community in the church of Pergamum.
III.6.4. The white stone (yh/foj leuko,j) offered as to the meaning of these wo have won the victory.” Yh/foj usually means ‘a little stone’ or ‘pebble’ and was used in counting or in voting for acquittal or condemnation (cf. Acts. 26:10, 4 Macc. 15:26; Vine, 1966:4.76).82 Hemer (1986:96) suggests seven possible meanings for the white stone: 1. a jewel in the Old Testament or Jewish tradition, 2. the judicial calculus Mineruae, the casting vote of acquittal, 3. a symbol of admission, membership or recognition, 4. an amulet with a divine name, 5. a symbol of gladiatorial discharge, 6. an allusion to a process of initiation into the service of Asclepios, 7. simply as a writing material whose form or colour was significant. He regards the sixth possible perspective for our passage. When one considers the whole context, addressed within the church of Pergamum, this is not enough to solve the problem as a whole. In order to interpret it’s meaning in this context, one has to connect the white stone with the social, cultural and historical contexts. Concerning the white stone, two facts should be noticed. In the first place, the white stone is long-lasting and imperishable, in contrast to temporary and perishable m an important factor in the context (Ramsay, 1994:221-223). One may suggest that a contrast between the white stone as a lasting and imperishable material and a parchment as a temporary and perishable material should be considered. It is not easy to come to a conclusion concerning the background of this symbol, owing to various opinions regarding this issue among different scholars. It is, however, very probable that the white stone was used by jurors to signify an acquittal (Reddish, 1982:141-142). 83 If the hidden manna represented some heavenly food, providing the eternal life to the conquerors, the white stone will be used as a ticket of ged participating in the eating of food sacrificed to idols. When one regards these circumstances, it is clear that the admission to public festivals or a token for admission to the banquet or to the royal assemblies (Mounce, 1977:99-100; Warren, 1983:97; Wilcock, 1989:48-49). Phillips (1974:66; cf. Poythress, 2000:88) argues that the white stone is “a symbol of changeless purity.” It is true that the colour white84 was used as a symbol of purity in Revelation. But one should keep in mind that the context is more important than the connotation of its colour, even though the colour white is a very important element. In the church of Pergamum, the teaching of Balaam and that of Nicolaitans endangered the Christians. These groups such as Balaam and Nicolaitans encoura white stone indicates the conqueror’s token of admission to the messianic banquet. As Caird (1966:42) argued, the white stone is probably the conqueror’s ticket of admission to the heavenly feast, indicating a very permanent admission ticket to an eternal feast. This symbolism comports with the image of manna and the image of eating food sacrificed to the idols. In contrast to the food sacrificed to the idols, which were perishable and temporary from an earthly point of view, the manna as a heavenly food and the white stone as a ticket of admission to the heavenly banquet would be given to the conquerors who confronted the accommodation and assimilation in their situations (Rudolph, 2005:311). Thus, they can be called the conquerors because of their victory over the Sitz im Leben they faced.
The new name
The name (o;noma) for an object, man, or higher being is closely associated with the those d, 1967:5.243). In the Old Testament, the Israelites were aware of the significance attached to a personal and proper name. In Eve’s case (Ge. 3:20; cf. 17:16), pared with other issues (Behm, 1965:3.447; cf. Vine, 1966:3.109-110). According to this ; cf. Charles, 1975:1.66-67; Sweet, 1979:90-91; Metzer, 1993:36; Aune, 1997:190-191) insists that this prevalence of magical practices reveals the origin of the who bear it (Bietenhar she was named as ‘the mother of all the living’. A change of name represents the change of one’s identification or status (Ge. 17:15). When God made the covenant with the patriarchs, their names were changed to new names (e.g. Ge. 17:5; 32:28). In Isaiah, God promised that Jerusalem would in the future be called by a new name (Isa. 62:2; 65:15). Swete (1977:40) regards this new name (o;noma kaino`n) as “the symbol of the new life” in connection with the moral victory, which is transported to the conquerors (cf. Isa. 62:2). In the New Testament, the name (o;noma) is connected with the name, person and work of Jesus Christ (cf. Mt. 23:39; Mk. 9:38; Lk. 1:49; 24:47; Jn. 2:23; 3:16; 17:12, 26).85 The two most common words for ‘new’ are ne`oj and kaino`j. The ne`oj signifies what was not there before, while the (kaino`j) signifies “what is new and distinctive”, as com definition, ne`oj may refer to that which is new and has never before existed, while kaino`j refers to what is new in nature or quality. Hence ‘new’ is a prominent theological term in the apocalyptic promise (Behm, 1965:3.449). In contrast to this opinion that ne`oj and kaino`j must be distinguished according to their distinction or nature, Louw & Nida (1993:1.594n9)86 reject this argument. Then, whose name is written on the white stone? Whether the new name written on the white stone was the name of Christ himself, the name of God, the name of victorious person or magical amulet, or not, it is not easy to decide.
On the basis of a magical amulet that was common in the ancient world, Beckwith (1967:463;cf. Charles, 1975:1.66-67; Sweet, 1979:90-91; Metzer, 1993:36; Aune, 1997:190-191) insists that this prevalence of magical practices reveals the origin of the symbol used here. The person dealing with the Apocalypse takes it from a use with which all his readers were familiar. When one considers the context of the promise statement given to the conquerors, and the relationship between the hidden manna and the white stone, one can’t accept this suggestion as a proper explanation for communication between the author and certain audiences. In relationship with the church of Philadelphia (Rev. 3:12), Kiddle (1940:35; cf. Caird, 1966:42; Beasley-Murray, 1992:88-89; Beale, 1999:253-258) suggests this new name as a new name for Christ. Since Christ’s new name was as yet unrevealed to men, the have been a name for conquering Christians. According to Plumptre (1884:128-129; cf. Phillips, 1974:66; possession of a new name by the conquerors must necessarily have been a privilege in which other men were not involved. It is difficult to decide whether to accept or reject such a suggestion. Opposing this suggestion, Hemer (1986:102) argues that the analogy of Rev. 3:12 is not necessarily a factor, for John used similar symbols differently in different situations. Furthermore, if a new name means a change of a new status, a new name written on the white stone couldn’t have been given to Christ’s new name, because he doesn’t need a change for a new status or a new quality of character.
CHAPTER I. INTRODUCTION
1.1. The Reason for this Research
1.2. Purpose of the Dissertation
1.3. Methodology of the Dissertation
1.4. Main Hypothesis
1.5. Investigative procedure
CHAPTER II. THE VICTORY MOTIF AS BACKGROUND FOR UNDERSTANDING THE BOOK OF REVELATION
II.1. Dating as background for understanding the book of Revelation
II.2. Literary genre and Social situation of the Revelation
II.3. Conclusion
CHAPTER III. THE PROMISE STATEMENTS GIVEN TO THE CONQUERORS OF THE SEVEN CHURCHES
III.1. Introduction
III.2. The Conquerors
III.3. Structure of the seven Letters
III.4. The promise statement given to the conquerors of the church of Ephesus
III.5. The promise statement given to the conquerors of the church of Smyrna
III.6. The promise statement given to the Conquerors of the church of Pergamum
III.7 The promise statement given to the Conquerors of the church of Thyatira
III.8 The promise statement given to the Conquerors of the church of Sardis
III.9. The promise statement given to the Conquerors of the church of Philadelphia
III.10. The promise statement given to the Conquerors in the church of
III.11. Conclusion
CHAPTER IV. THE CONQUEROR MOTIF REFLECTED IN THE CHRISTOLOGICAL PERSPECTIVE
IV.1. Introduction
IV.2. The Son of Man Christology
IV.3. The Lamb Christology
IV.4. The Divine-Warrior Christology in Revelation 19:11-21
IV.5. Conclusion
CHAPTER V. THE CONQUEROR MOTIF IN TERMS OF THE HEAVENLY AND EARTHLY PERSPECTIVE: FOCUSING ON CHPTERS 12-13
V.1. Introduction
V.2. Apocalyptic symbols in chapters 12-13
V.3. The Conqueror motif from a heavenly perspective
V.4. Victory and Doxology of the Conquerors
V.5. Conclusion
CHAPTER VI. THE CONQUEROR MOTIF AS THE FULFILLMENT OF THE PROMISE STATEMENT IN REVELATION 21-22
VI.1. Introduction
VI.2. Structural analysis in Revelation 21-22 as promise and fulfillment
VI.3. Babylon and the New Jerusalem as promise and fulfillment
VI.4. The Fulfillment statement given to the Conquerors of the seven church
VI.5. Conclusion
CHAPTER VII. CONCLUSION
VII.1. Introduction
VII.2. God, Conqueror
VII.3. Christ, Conqueror
VII.4. The Conquerors, the people of God
VII.5. Final remark
BIBLIOGRAPHY
