Posted by Vishva News Reporter on June 5, 2006


sixth day of sixth month of six year
in second millennium =
June 6, 2006?

Is tomorrow's date -- 6-6-6 -- merely a curious number or could it mean our number is up for the following biblical thinking?

  • In Christian Bible Revelation 13:18 states: "This calls for wisdom: let him who has understanding reckon the number of the beast, for it is a human number, its number is six hundred and sixty-six (666)."
  • Father Just, a professor of theology and mathematics at the University of San Francisco says: "Something about the number 666 brings out the worry, the hope and even the humour in people. Many people avoid the number; they're afraid of it almost and there's absolutely no reason to be afraid of it. It is not a prediction of future events. It is not supposed to be taken as a timetable for when the world is going to end."
  • On the humour side:  And for truly cashing in, there's the nonsectarian on-line sports book,, which gives Earth a better than sporting chance. At 100,000-to-1 odds, if you bet the maximum $500 that the world will survive and it does, you win half a penny. If you bet $100 that the apocalypse happens and it does, you can earn a cool $10-million, but you might have a devil of a time collecting it.

APOCALYPSE in the news title: means:

  • a writing professing to reveal the future; especially : such a pseudonymous writing in Jewish or early Christian circles between about 200 B.C. and A.D. 150 predicting the future shape of eschatological events by means of a symbolism understandable to the faithful but hidden from others

  •  something viewed as a revelation : Disclosure



PVAF is publishing this news item for knowledge purposes as per SCIENCES OF CREATION AND LIFE which is called vED in sNskRUt language, all the human superstitions such as this one have a scientific genesis....but humanity living in the current vEDik time era called kli-yug has forgotten vED as it stopped being relayed from generations to generation as stated in the first 2 verses of Chapter 4 of bhgvD gitaa....

PVAF invites you to share YOUR knowledge on this comment related to today's news topic...Just click POST A COMMENT button in the header of this news item and write away as much as you wish or can......

PVAF will also publish more on this topic tomorrow with many of you holding your breath to see if the WORLD WILL END TOMORROW.....

To complete reading the full text of today's news in the above top box please click on the next line......


Is the end as near as tomorrow?
6-6-6 stirs apocalypse debate

Canadian Globe and Mail: June 5 06: SETH BORENSTEIN, Associated Press

Is tomorrow's date -- 6-6-6 -- merely a curious number or could it mean our number is up?

There's a devilishly odd nexus of theology, mathematics and commercialism on the sixth day of the sixth month of the sixth year. Sure, it's just the sixth year of this millennium, but insisting on calling it 2006 takes the devil-may-care fun out of calendar-gazing.

Something about the number 666 brings out the worry, the hope and even the humour in people, said Rev. Felix Just, a professor of theology at the University of San Francisco. A Jesuit priest, Father Just (pronounced Yoost) has taught both apocalyptic theory and mathematics and maintains a "666-Numbers of the Beast" website that contains history, theology, math and precisely 66 one-line jokes about 666.

You can even make sport of it, betting on-line whether the apocalypse will happen on that date. The good news is that one on-line oddsmaker has made the world a 100,000-to-1 favourite to survive tomorrow -- something Father Just said is supported by theology.

"Many people avoid the number; they're afraid of it almost and there's absolutely no reason to be afraid of it," Father Just said. "It is not a prediction of future events. It is not supposed to be taken as a timetable for when the world is going to end."

It all started with Revelation 13:18 in the Bible: "This calls for wisdom: let him who has understanding reckon the number of the beast, for it is a human number, its number is six hundred and sixty-six."


The beast is also known as the Antichrist, according to some apocalyptic theories.

Many scholars, such as Father Just, say the beast is really a coded reference -- using Hebrew letters for numbers -- for the despotic Roman emperor Nero, and 616 appears instead of 666 in some ancient manuscripts. The Book of Revelation isn't prophesying a specific end of times but "is about the overall cosmic struggle of good versus evil," Father Just said.

But for some more apocalyptic theologians, the end of times is coming, even if not specifically tomorrow. The evangelical website puts its "rapture index" at 156, calling that "fasten your seatbelts" time.

It's not the date June 6 that's worrisome, but the signs in our society of the approach of the 666 Antichrist, said Rev. Tim LaHaye, founder of a self-named ministry and co-author of the best-selling Left Behind series of apocalyptic novels.

"I don't think that people understand that 666 is not a good time," Mr. LaHaye said. He said he sees signs of an upcoming "tribulation period" that leads to the Antichrist's arrival in a movement toward one-world government, a single economic system and single religion.

But it's a day to cash in on the number associated with the apocalypse. Tomorrow will mark the debut for a remake of the classic 1970s horror film The Omen, the publication of Mr. LaHaye's new Left Behind book, and an Ann Coulter polemic called Godless: The Church of Liberalism.

And for truly cashing in, there's the nonsectarian on-line sports book,, which gives Earth a better than sporting chance. At 100,000-to-1 odds, if you bet the maximum $500 that the world will survive and it does, you win half a penny. If you bet $100 that the apocalypse happens and it does, you can earn a cool $10-million, but you might have a devil of a time collecting it.


scroll to the end of the art below to read on this PVAF web site
or clicking on the yellow hilite to read it on WIKIPEDIA web site

The Four Horsemen of the Apocalypse
In Albrecht Dürer's woodcut


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This article is about the religious meaning. For more uses of the word apocalypse, see Apocalypse (disambiguation).

Apocalypse (Greek: αποκαλυψις, disclosure), is a term applied to the disclosure to certain privileged persons of something hidden from the mass of humankind. The Greek root corresponds in the Septuagint to the Hebrew galah, to reveal. The last book of the New Testament bears in Greek the title Αποκαλυψις Ιωαννου, and is frequently referred to as the Apocalypse of John, but in the English Bible it appears as the Revelation of St John the Divine, or the Book of Revelation (of Jesus Christ, the Messiah). Earlier among the hellenistic Jews, the term was used of a number of writings which depicted in a prophetic and parabolic way, the end or future state of the world (e.g. Apocalypse of Baruch), the whole class is now commonly known as 'Apocalyptic literature'. However, the Apocalypse technically refers to the unveiling of God, in his guise as the Messiah, and not to all of the destruction of the world which will accompany God's Revelation of Himself to Humankind.

An Apocalypse in the terminology of early Jewish and Christian literature, is a revelation of hidden things given by God to a chosen prophet; this term is more often used to describe the written account of such a revelation. Apocalyptic literature is of considerable importance in the history of the Judeo-Christian-Islamic tradition, as beliefs such as the resurrection of the dead, judgment day, heaven and hell are all made explicit in it. Apocalyptic beliefs predate Christianity, appear in other religions, and have merged into contemporary secular society, especially through popular culture (see Apocalypticism). Apocalypse-like beliefs also occur in other religious systems; an example is the Hindu concept of pralay.

From the second century, the term "Apocalypse" was applied to a number of books, both Jewish and Christian, which show the same characteristic features. Besides the Apocalypse of John (now generally called the Book of Revelation) included in the New Testament, the Muratorian fragment, Clement of Alexandria, and others mention an Apocalypse of Peter. Apocalypses of Adam and Abraham (Epiphanius) and of Elias (Jerome) are also mentioned; see, for example, the six titles of this kind in the "List of the 60 Canonical Books".

The use of the Greek noun to designate writings belonging to a certain class of literary products is thus of Christian origin, the original norm of the class being the New Testament Book of Revelation. In 1832 Gottfried Christian Friedrich Lücke explored the word "Apocalypse" as a description of the book of Revelation, a usage obtained from the opening words of the book which refer to an apocalpyse (prophecy) of Jesus Christ given to John, who wrote the text. In Greek the opening words are 'Aπōκάλυψις 'Iησōῦ Χριστōῦ.

Characteristic features

Apocalyptic religious literature is regarded as a distinct branch of literature. This genre has several characteristic features.

Revelation of mysteries

The Apocalypse entails a revelation of mysteries, things which lie beyond the ordinary range of human knowledge. God gives to prophets or saints instruction in regard to hidden matters, whether things altogether foreign to human experience, or merely events in human history which have not yet come to pass.

Some of the secrets of heaven are disclosed, in greater or less detail: the purposes of God's plan for humanity; the deeds and characteristics of angels and evil spirits; the explanation of natural phenomena; the story of Creation and the history of early mankind; impending events, especially those connected with the future of Israel; the end of the world; the final judgment, and the fate of mankind; the messianic age. In the Book of Enoch, the most comprehensive Jewish apocalypse, the revelation includes all of these various elements.


Disclosure through a dream or vision

The disclosure of hidden wisdom is made through a vision or a dream. Because of the peculiar nature of the subject-matter, this is evidently the most natural literary form. Moreover, the manner of the revelation, and the experience of the one who receives it, are generally made more or less prominent. Usually, though not always, the account is given in the first person. There is something portentous in the circumstances, corresponding to the importance of the secrets about to be disclosed. The element of the mysterious, often so prominent in the vision itself, is foreshadowed in the preliminary events. Some of the persistent features of the "apocalyptic tradition" are connected with the circumstances of the vision and the personal experience of the seer.

The primary example of apocalyptic literature in the Hebrew Bible is the book of Daniel. As Daniel after long fasting stands by the river, a heavenly being appears to him, and the revelation follows (Daniel 10:2ff). John, in the New Testament Revelation (1:9ff), has a like experience, told in very similar words. Compare also the first chapter of the Greek Apocalypse of Baruch; and the Syriac Apocalypse, vi.1ff, xiii.1ff, lv.1-3. Or, as the prophet lies upon his bed, distressed for the future of his people, he falls into a sort of trance, and in "the visions of his head" is shown the future. This is the case in Dan. 7:1ff; 2 Esdras 3:1-3; and in the Book of Enoch, i.2 and following. As to the description of the effect of the vision upon the seer, see Dan. 8:27; Enoch, lx.3; 2 Esd. 5:14.


Angels bear revelation

The introduction of Angels as the bearers of the revelation is a standing feature. God does not speak in person, but gives His instruction through the medium of heavenly messengers, who act as the seer's guide.

There is hardly an example of a true Apocalypse in which the instrumentality of angels in giving the message is not made prominent. In the Assumption of Moses, which consists mainly of a detailed prediction of the course of Israelite and Jewish history, the announcement is given to Joshua by Moses, just before the death of the latter. So, too, in the Sibylline Oracles, which are for the most part a mere foretelling of future events, the Sibyl is the only speaker. But neither of these books can be called truly representative of apocalyptic literature in the narrower sense (see below). In another writing which has sometimes been classed as apocalyptic, the book of Jubilees, an angel is indeed the mediator of the revelation, but the vision or dream element is wanting. In this case, however, the book is not at all apocalyptic in its nature.


Deals with the future

In the typical compositions of this class the chief concern of the writer is with the future. The Apocalypse is primarily a Prophecy usually with a distinctly religious aim, intended to show God's way of dealing with men, and His ultimate purposes. The writer presents, sometimes very vividly, a picture of coming events, especially those connected with the end of the present age. Thus, in certain of these writings the subject-matter is vaguely described as "that which shall come to pass in the latter days" (Dan. 2:28; compare verse 29); similarly Dan. 10:14, "to make thee understand what shall befall thy people in the latter days"; compare Enoch, i.1, 2; x.2ff. So, too, in Rev. 1:1 (compare the Septuagint translation of Dan. 2:28ff), "Revelation . . . that which must shortly come to pass." Past history is often included in the vision, but usually only in order to give force and the proper historical setting to the prediction, as the panorama of successive events passes over imperceptibly from the known to the unknown. Thus, in the eleventh chapter of Daniel, the detailed history of the Greek empire in the East, from the conquest of Alexander down to the latter part of the reign of Antiochus Epiphanes (verses 3-39, all presented in the form of a prediction), is continued, without any break, in a scarcely less vivid description (verses 40-45) of events which had not yet taken place, but were only expected by the writer: the wars which should result in the death of Antiochus and the fall of his kingdom. All this, however, serves only as the introduction to the remarkable eschatological predictions in the twelfth chapter, in which the main purpose of the book is to be found. Similarly, in the dream recounted in 2 Esd. 11 and 12, the eagle, representing the Roman Empire, is followed by the lion, which is the promised Messiah, who is to deliver the chosen people and establish an everlasting kingdom. The transition from history to prediction is seen in xii.28, where the expected end of Domitian's reign -- and with it the end of the world -- is foretold. Still another example of the same kind is Sibyllines, iii.608-623. Compare perhaps also Assumptio Mosis, vii-ix. In nearly all the writings which are properly classed as apocalyptic the eschatological element is prominent. In fact, it was the growth of speculation regarding the age to come and the hope for the chosen people which more than anything else occasioned the rise and influenced the development of this sort of literature.


The mysterious or fantastic

The element of the mysterious, apparent in both the matter and the manner of the writing, is a marked feature in every typical Apocalypse. The literature of visions and dreams has its own traditions, which are remarkably persistent; and this fact is unusually well illustrated in the group of Jewish (or Jewish-Christian) writings under consideration.

This apocalyptic quality appears most plainly (a) in the use of fantastic imagery. The best illustration is furnished by the strange living creatures which figure in so many of the visions--"beasts" in which the properties of men, animals, birds, reptiles, or purely imaginary beings are combined in a way that is startling and often grotesque. How characteristic a feature this is may be seen from the following list of the most noteworthy passages in which such creatures are introduced: Dan. 7:1-8, 8:3-12 (both passages of the greatest importance for the history of apocalyptic literature); Enoch, lxxxv.-xc.; 2 Esd. 11:1-12:3, 11-32; Greek Apoc. of Bar. ii, iii; Hebrew Testament, Naphtali's, iii.; Rev. 6:6ff (compare Apoc. of Bar. [Syr.] li.11), ix.7-10, 17-19, xiii.1-18, xvii.3, 12; the Shepherd of Hermas, "Vision," iv.1. Certain mythical or semimythical beings which appear in the Old Testament are also made to play a part of increasing importance in these books. Thus "Leviathan" and "Behemoth" (Enoch, lx.7, 8; 2 Esd. 6:49-52; Apoc. of Bar. xxix.4); "Gog and Magog" (Sibyllines, iii.319ff, 512ff; compare Enoch, lvi.5ff; Rev. 20:8). As might be expected, foreign mythologies are also occasionally laid under contribution (see below).


Mystical symbolism

The apocalyptic quality is seen again (b) in the frequent use of a mystifying symbolism. This is most strikingly illustrated in the well-known cases where gematria is employed for the sake of obscuring the writer's meaning; thus, the mysterious name "Taxo," Assumptio Mosis, ix. 1; the "number of the beast," 666, of Rev. 13:18; the number 888 ('Iησōῦς), Sibyllines, i.326-330. Very similar to this is the frequent enigmatic prophecy of the length of time which must elapse before the events predicted come to pass; thus, the "time, times, and a half," Dan. 12:7; the "fifty-eight times" of Enoch, xc.5, Assumptio Mosis, x.11; the announcement of a certain number of "weeks" or days (without specifying the starting-point), Dan. 9:24ff, 12:11, 12; Enoch xciii.3-10; 2 Esd. 14:11, 12; Apoc. of Bar. xxvi-xxviii; Rev. 11:3, 12:6; compare Assumptio Mosis, vii.1. The same tendency is seen also in the employment of symbolical language in speaking of certain persons, things, or events; thus, the "horns" of Dan. 7 and 8; Rev. 17 and following; the "heads" and "wings" of 2 Esd. xi and following; the seven seals of chapter 6 of Revelation; trumpets, 8; bowls, 16; the dragon, Rev. 12:3-17, 20:1-3; the eagle, Assumptio Mosis, x.8; and so on.

As typical examples of more elaborate allegories -- aside from those in Dan. 7, 8 and 2 Esd. 11, 12, already referred to-may be mentioned: the vision of the bulls and the sheep, Enoch, lxxxv and following; the forest, the vine, the fountain, and the cedar, Apoc. of Bar. xxxvi and following; the bright and the black waters, ibid. liii and following; the willow and its branches, Hermas, "Similitudines," viii. To this description of the literary peculiarities of the Jewish Apocalypse might be added that in its distinctly eschatological portions it exhibits with considerable uniformity the diction and symbolism of the classical Old Testament passages. As this is true, however, in like degree of the bulk of late Jewish and early Christian eschatological literature, most of which is not apocalyptic in the proper sense of the word, it can hardly be treated as a characteristic on a par with those described above.


The end of the world

In recent times the designation apocalyptic literature, or apocalyptic, has commonly been used to include all the various portions of the Jewish and Christian Scriptures, whether canonical or apocryphal, in which eschatological predictions are given in the form of a revelation. That the term is at present somewhat loosely used, and often made to include what is not properly apocalyptic, is due in part to the fact that the study of this literature as a distinct class is comparatively recent.

In English, the word apocalypse now commonly refers to the end of the world. The current meaning may be an ellipsis of the phrase apokalupsis eschaton (apocalyptic eschatology), meaning "revelation of knowledge of the end of time". This ellipsis in common usage echoes the ellipsis in the title of the last book of the Bible, Book of Revelation, which is commonly interpreted as prophesying the end of the world in graphic detail. See also eschatology and millennialism.

The eschatological end of the world was often accompanied by images of resurrection, judgment of the dead in apocalyptic literature, and ineffective people going to hell. Interestingly, these ideas were not explicitly developed in the pre-apocalyptic books of the Hebrew Bible. So the existence of such beliefs in Judaism, Christianity and Islam may all be traced to apocalyptic writings.

The history of Christianity is peppered with Millennial sects almost from its very beginning. The modern Christian movements are concentrated in the 18th and 19th Centuries and include the rise of Apocalyptic sects such as the Christadelphians and Jehovah's Witnesses of note.


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