T
truthseeker
Guest
mee said:
Then what are you doing in this forum?
Revelation, are you ready?
- Thread starter Quahom1
- Start date
Then what are you doing in this forum?
Abogado del Diablo
Ferally Decent
If you ever need it cut in stone, though, I'd recommend Oded Golan.Quahom1 said:I'm a sailor (I know that for absolute fact), who happens to strongly believe in Christ. After that, nothing is cut in stone...
v/r
Q
I hear he does fantastic work.
M
mee
Guest
matthew 24;14 and this good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations and then the end will come . (this is goodnews because only Gods kingdom will bring peace to the earth , the end of all manmade goverments what a relief for mankind, i would call this very very good news)lunamoth said:This is the sum of the good news of God?
lunamoth
And in the days of those kings the God of heaven will set up a kingdom that will never be brought to ruin. And the kingdom itself will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite(daniel 2;44)
Faithfulservant
Well-Known Member
yeah thats what I said. Playing word games with me again?Abogado del Diablo said:
Abogado del Diablo
Ferally Decent
Faithfulservant said:
Certainly not. That would heretical.
Faithfulservant
Well-Known Member
Faithfulservant
Well-Known Member
The words "church" or "churches," so prominent in chapters 1-3, do not appear again in the book until the last chapter (22:16). The singular "church" and the plural "churches" together occur 19 times in the first three chapters (1:4,11,20 [twice]; 2:1,7,8,11, 12,17,18,12,19; 3:1,6,7,13,14,22).
The term "church" (ekklesia) literally means "a called out group." It has two main usages in the New Testament. It can be used of the body of Christ, which He is building in this age (Matt. 16:18; 1 Cor. 12:13; Eph. 1:22-23; 4:1-6). It is composed of believing Jews and believing Gentiles made one in Christ (Eph. 2:15-16). The term can also be used of a local congregation of believers (Acts 14:27; Gal. 1:2). It is so used in this second sense in the book of Revelation.
However, there is a strange silence of the term in chapters 4-19. That fact is especially noteworthy when you contrast that absence with its frequent presence in the first three chapters. One good reason for this phenomenon is the absence of the true church and true evangelical churches in the seven years preceding the second coming. The true believers of the church have gone into the presence of Jesus Christ in heaven before the onset of the events of the seven-year period. The church is not mentioned during the seal, trumpet, and bowl judgments because the church is not here during the outpouring of these judgments.
The recurring phrase "unto the churches" (2:7,11,17,29; 3:6,13,22) is conspicuously absent in a similar admonition (13:9). All seven letters to the churches end with this admonition by Christ: "He who has an ear, let him hear what the Spirit says to the churches" (NKJv). Each individual person in each individual local church was to hear and to apply the truth that Christ gave to all of the local churches. For example, a believer in the church at Ephesus could profit spiritually from what the Savior said to the churches at Pergamos or at Philadelphia.
Satan, the beast, and the false prophet are the three main enemies of God and His people during the seven-year period (13:1-18; 19:20-20:3). The beast, symbolic of the military-political dictator of the end times, will rule for 42 months, the second half of the seven-year period. John recorded this truth about him: "All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world" (13:8).
At this point, John records the warning: "if anyone has an ear, let him hear" (13:9). Period! There is no mention of "saying to the churches," a phrase which is repeated seven times in the seven letters. If the previously mentioned churches (Rev. 1-3) could possibly be in the seven-year period to face the wrath of the beast, then why wasn't the admonition addressed to them? The obvious answer is that they won't be on earth at that time.
There is the mention of "saints" in the context (13:7,10). These saints, however, are those who get saved during the seven years after the true church has been taken into heaven.
The church, as a body-unit, is not seen after chapters 1-3 until the marriage of the Lamb is discussed (19:7-9). Here is the description:
Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints (19:7-8).
The church is called Christ's "wife" (gune). Paul used the metaphor of husband and wife to describe the relationship of Jesus Christ to the church (Eph. 5:22-33). The wife is seen as a complete, definite unit in heaven even before the actual second coming of Christ to the earth (19:7; cf. 19:11-16). There is no sense that part of the wife is in heaven and another part is on earth.
The wife has also been rewarded prior to the second coming of Christ to the earth. Her accountability can be seen in the fact that she "has made herself ready" (19:7). However, no believer deserves any reward for what he has done for the Lord. The divine conferral of reward is still an _expression of His redemptive grace, thus the text reads: "And to her it was granted to be arrayed in fine linen" (19:8). The linen is defined as "the righteous acts of the saints" (19:8 NKJV). The phrase "righteous acts" is the translation of a plural noun (ta dikaišmata). It seems to refer to the righteous deeds done by genuine believers rather than to the imputed positional righteousness of Christ (Rom. 3:22; 4:22-5:1).
Thus, the judgment seat of Christ has already taken place in heaven before He returns to the earth. All believers in this church age know that they will have to give an account for what they have done since they have been saved (1 Cor. 3:11-15; 2 Cor. 5:10).
Since the wife has been rewarded prior to the return of Christ to the earth, then the wife had to be raptured into heaven before that event.
The focus of Christ's activity changes from chapters 1-3 to chapters 4-19. In the first three chapters, His ministry was in the midst of the seven churches on earth. He is commending, criticizing, and correcting them. In chapters 4-19, however, His activity occurs in heaven. He is occupied with the seven-sealed scroll and the judgments that proceed from it.
As the living Head of the church, His body, He is presently building His church (Matt. 16:18). He is in us and we are in Him His attention is on the church. However, that emphasis disappears in chapters 4-19. In the seven years prior to His return to the earth, He is preparing the world and Israel for His coming. The church is now completely with Him in heaven by way of resurrection, translation, and rapture. That phase of His creative and redemptive purpose has been finalized.
The term "church" (ekklesia) literally means "a called out group." It has two main usages in the New Testament. It can be used of the body of Christ, which He is building in this age (Matt. 16:18; 1 Cor. 12:13; Eph. 1:22-23; 4:1-6). It is composed of believing Jews and believing Gentiles made one in Christ (Eph. 2:15-16). The term can also be used of a local congregation of believers (Acts 14:27; Gal. 1:2). It is so used in this second sense in the book of Revelation.
However, there is a strange silence of the term in chapters 4-19. That fact is especially noteworthy when you contrast that absence with its frequent presence in the first three chapters. One good reason for this phenomenon is the absence of the true church and true evangelical churches in the seven years preceding the second coming. The true believers of the church have gone into the presence of Jesus Christ in heaven before the onset of the events of the seven-year period. The church is not mentioned during the seal, trumpet, and bowl judgments because the church is not here during the outpouring of these judgments.
The recurring phrase "unto the churches" (2:7,11,17,29; 3:6,13,22) is conspicuously absent in a similar admonition (13:9). All seven letters to the churches end with this admonition by Christ: "He who has an ear, let him hear what the Spirit says to the churches" (NKJv). Each individual person in each individual local church was to hear and to apply the truth that Christ gave to all of the local churches. For example, a believer in the church at Ephesus could profit spiritually from what the Savior said to the churches at Pergamos or at Philadelphia.
Satan, the beast, and the false prophet are the three main enemies of God and His people during the seven-year period (13:1-18; 19:20-20:3). The beast, symbolic of the military-political dictator of the end times, will rule for 42 months, the second half of the seven-year period. John recorded this truth about him: "All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world" (13:8).
At this point, John records the warning: "if anyone has an ear, let him hear" (13:9). Period! There is no mention of "saying to the churches," a phrase which is repeated seven times in the seven letters. If the previously mentioned churches (Rev. 1-3) could possibly be in the seven-year period to face the wrath of the beast, then why wasn't the admonition addressed to them? The obvious answer is that they won't be on earth at that time.
There is the mention of "saints" in the context (13:7,10). These saints, however, are those who get saved during the seven years after the true church has been taken into heaven.
The church, as a body-unit, is not seen after chapters 1-3 until the marriage of the Lamb is discussed (19:7-9). Here is the description:
Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints (19:7-8).
The church is called Christ's "wife" (gune). Paul used the metaphor of husband and wife to describe the relationship of Jesus Christ to the church (Eph. 5:22-33). The wife is seen as a complete, definite unit in heaven even before the actual second coming of Christ to the earth (19:7; cf. 19:11-16). There is no sense that part of the wife is in heaven and another part is on earth.
The wife has also been rewarded prior to the second coming of Christ to the earth. Her accountability can be seen in the fact that she "has made herself ready" (19:7). However, no believer deserves any reward for what he has done for the Lord. The divine conferral of reward is still an _expression of His redemptive grace, thus the text reads: "And to her it was granted to be arrayed in fine linen" (19:8). The linen is defined as "the righteous acts of the saints" (19:8 NKJV). The phrase "righteous acts" is the translation of a plural noun (ta dikaišmata). It seems to refer to the righteous deeds done by genuine believers rather than to the imputed positional righteousness of Christ (Rom. 3:22; 4:22-5:1).
Thus, the judgment seat of Christ has already taken place in heaven before He returns to the earth. All believers in this church age know that they will have to give an account for what they have done since they have been saved (1 Cor. 3:11-15; 2 Cor. 5:10).
Since the wife has been rewarded prior to the return of Christ to the earth, then the wife had to be raptured into heaven before that event.
The focus of Christ's activity changes from chapters 1-3 to chapters 4-19. In the first three chapters, His ministry was in the midst of the seven churches on earth. He is commending, criticizing, and correcting them. In chapters 4-19, however, His activity occurs in heaven. He is occupied with the seven-sealed scroll and the judgments that proceed from it.
As the living Head of the church, His body, He is presently building His church (Matt. 16:18). He is in us and we are in Him His attention is on the church. However, that emphasis disappears in chapters 4-19. In the seven years prior to His return to the earth, He is preparing the world and Israel for His coming. The church is now completely with Him in heaven by way of resurrection, translation, and rapture. That phase of His creative and redemptive purpose has been finalized.
Faithfulservant
Well-Known Member
If the 24 elders represent the church, then the church is already in heaven before the opening of the seal judgments. The elders have a prominent part in chapters 4-19. They are mentioned 12 times (4:4,10; 5:5,6,8,11,14; 7:11,13; 11:16; 14:3; 19:4). They are first mentioned as present in heaven around the throne of God the Father "Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads" (4:4 NKJV).
Who are these elders? Do they represent angels or men? If human, do they symbolize Old Testament believers, New Testament believers, or both?
The numerical adjective "twenty-four" is significant. King David divided the Levitical priesthood into 24 orders (1 Chron. 24). Each order performed priestly functions at the tabernacle and at the temple for eight days, from Sabbath to Sabbath. In the distribution of the work load, each order would function two weeks per year. In so doing, each order represented the entire priestly tribe and the nation of Israel before God. Thus, the number "twenty-four" came to be representative of a larger, complete group. Thus, the "twenty-four elders" is a phrase which denotes more than two dozen specific persons; rather, the elders stand in for an entire group of personal beings, either angels or humans.
Three features about their description are striking. First, they are "sitting" on thrones. They are not standing, flying, or hovering. Have angels ever sat in the presence of God? No Scripture verse says that they have ever done so. However, Jesus promised every believer in the church age: "To him who overcomes I will grant to sit with Me on My throne, as I also over came and sat down with My Father on His throne" (Rev. 3:21 NKJv). God positionally has made every believer to "sit together in the heavenly places in Christ Jesus" (Eph. 2:6). The "sitting" feature of the elders better suits men than angels.
Second, the elders were "clothed in white robes" (himatiois leukois). These words were previously used of believers within the churches (3:5,18).
Third, the elders had "crowns" (stephanous) on their heads. These are crowns gained by achievement and victory. Again, believers in the churches were promised crowns (2:10; 3:11; same word). In the epistles, believers in this church age are promised crowns for specific accomplishments: the incorruptible crown for living a spiritually disciplined life (1 Cor. 9:25); the crown of rejoic-ing for impacting lives to receive Jesus Christ as Savior (1 Thess. 2:19); the crown of righteousness for loving the appearing of Christ (2 Tim. 4:8); the crown of life for loving Christ in the endurance of trials (James 1:12; cf. Rev. 2:10: the crown of life given to the believer-overcomer at Smyrna for being faithful unto death); and the crown of glory for faithful pastors (1 Peter 5:4). Holy angels do not wear crowns, but believers can and will wear them.
The triple description of the 24 elders as sitting, clothed, and crowned speaks for an identity of redeemed people, notably the believers of this church age.
A text-translation problem within the context of the praise of the elders must be addressed (5:8-10). The elders sang a new song, saying:
You are worthy to take the scroll, and to open its seals; for you were slain, and have redeemed us to God by your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth (5:9-10
In this song of redemption, notice the first person plural personal pronouns ("us" and "we"). Both the King James version and the New King James version, based upon the received Greek text (Textus Receptus), indicate that the elders are praising God for their own salvation.
On the other hand, the New International version, based upon the critical Greek text, has this translation:
You purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God and they will reign on the earth.
Notice the usage of the third person plural personal pronouns ("them" and "they"). The New American Standard Bible also has the third person pronoun. The Majority Greek Text has the third-person pronouns, and that fact is noted in the margin of the New King James version. With the usage of the third-person pronouns, the elders seem to be praising God for the salvation of another group. Those who believe that the elders are angels are quick to point out that interpretation.
However, can people speak about themselves in the third-person rather than in the first person? The song of Moses and of the children of Israel, expressed after their deliverance from Egyptian bondage and their passage through the Red Sea, contains these words: "You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation" (Exod. 15:13 NKJV). The Israelites are definitely singing about themselves, and yet they sing in the third person. Thus, if the third-person text translation (in Rev. 5:8-10) is accepted as the preferred, original text translation, that fact alone does not preclude the possibility that the elders are singing about their own salvation.
Again, if the third-person text translation is viewed as the original, then the fact that other Greek texts before 1611 (the year that the King James version was published) contained the first person is very significant. It shows that people before 1611 held to the view that the elders were redeemed people. Critics of the pretribulational rapture position, consequently, cannot argue that the proponents of the pretribulational rapture have superimposed their dispensational bias upon the passage.
Angels are set in contrast to the elders: "Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders" (Rev. 5:11 NKJV). They sang praise to Christ without any reference to their redemption or to the salvation of others: "Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing" (5:12 NKJv). If the elders are angels, then the song would appear to be redundant. The second song and the contrast between the elders and the angels suggest that the elders are humans.
The term "elder" (presbuteros) is never used of angels in the Bible. The word itself denotes maturity and growth. It is contrasted with "younger" (1 Tim. 5:1-2). How could angels be designated as elders when all of the holy angels were created at the same time. In other words, they are of the same age. In contrast, the elders of a local church were to be men of spiritual experience (1 Tim. 3:1-7; Titus 1:5-9). When Paul called "for the elders of the church" at Ephesus to meet him at Miletus, they came as the official leaders and as the representatives of all the believers in Ephesus.
The more plausible explanation of the 24 elders is that they represent a group of redeemed people. Who are these people? Since the believers within the Old Testament period will not be resurrected until the return of Jesus Christ to the earth (Dan. 12:1-3; Rev. 20:4-6), the elders more likely represent the redeemed of the church.
The beast, that great military-political leader of the end time, will open his mouth "in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven" (Rev. 13:6 NKJV). Who are these heaven-dwellers? They are contrasted with earth-dwellers (12:12; 13:8,14). The earth-dwellers are both human and unsaved. Thus, the heaven-dwellers seem to be human and saved. The verb "dwell" (sknšuntas) is the same word used for Jesus Christ's incarnation: "And the Word became flesh and dwelt among us" (John 1:14 NKJV). A similar word (skenšs) is used to describe the believer's present body as a "tent" (2 Cor. 5:1,4). The verb ("to dwell") or the noun ("tent") is never used of angelic activities or bodies.
In the critical Greek text, the phrase "those who dwell in heaven" is in apposition to "His tabernacle" (the connective "and" is omitted). This equation suggests that the heaven-dwellers, as God's tabernacle, is a specific group with none to be added. If that is so, then their description better fits the raptured church, since more people will be saved in the second half of the seven-year period.
Who are these elders? Do they represent angels or men? If human, do they symbolize Old Testament believers, New Testament believers, or both?
The numerical adjective "twenty-four" is significant. King David divided the Levitical priesthood into 24 orders (1 Chron. 24). Each order performed priestly functions at the tabernacle and at the temple for eight days, from Sabbath to Sabbath. In the distribution of the work load, each order would function two weeks per year. In so doing, each order represented the entire priestly tribe and the nation of Israel before God. Thus, the number "twenty-four" came to be representative of a larger, complete group. Thus, the "twenty-four elders" is a phrase which denotes more than two dozen specific persons; rather, the elders stand in for an entire group of personal beings, either angels or humans.
Three features about their description are striking. First, they are "sitting" on thrones. They are not standing, flying, or hovering. Have angels ever sat in the presence of God? No Scripture verse says that they have ever done so. However, Jesus promised every believer in the church age: "To him who overcomes I will grant to sit with Me on My throne, as I also over came and sat down with My Father on His throne" (Rev. 3:21 NKJv). God positionally has made every believer to "sit together in the heavenly places in Christ Jesus" (Eph. 2:6). The "sitting" feature of the elders better suits men than angels.
Second, the elders were "clothed in white robes" (himatiois leukois). These words were previously used of believers within the churches (3:5,18).
Third, the elders had "crowns" (stephanous) on their heads. These are crowns gained by achievement and victory. Again, believers in the churches were promised crowns (2:10; 3:11; same word). In the epistles, believers in this church age are promised crowns for specific accomplishments: the incorruptible crown for living a spiritually disciplined life (1 Cor. 9:25); the crown of rejoic-ing for impacting lives to receive Jesus Christ as Savior (1 Thess. 2:19); the crown of righteousness for loving the appearing of Christ (2 Tim. 4:8); the crown of life for loving Christ in the endurance of trials (James 1:12; cf. Rev. 2:10: the crown of life given to the believer-overcomer at Smyrna for being faithful unto death); and the crown of glory for faithful pastors (1 Peter 5:4). Holy angels do not wear crowns, but believers can and will wear them.
The triple description of the 24 elders as sitting, clothed, and crowned speaks for an identity of redeemed people, notably the believers of this church age.
A text-translation problem within the context of the praise of the elders must be addressed (5:8-10). The elders sang a new song, saying:
You are worthy to take the scroll, and to open its seals; for you were slain, and have redeemed us to God by your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth (5:9-10
In this song of redemption, notice the first person plural personal pronouns ("us" and "we"). Both the King James version and the New King James version, based upon the received Greek text (Textus Receptus), indicate that the elders are praising God for their own salvation.
On the other hand, the New International version, based upon the critical Greek text, has this translation:
You purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God and they will reign on the earth.
Notice the usage of the third person plural personal pronouns ("them" and "they"). The New American Standard Bible also has the third person pronoun. The Majority Greek Text has the third-person pronouns, and that fact is noted in the margin of the New King James version. With the usage of the third-person pronouns, the elders seem to be praising God for the salvation of another group. Those who believe that the elders are angels are quick to point out that interpretation.
However, can people speak about themselves in the third-person rather than in the first person? The song of Moses and of the children of Israel, expressed after their deliverance from Egyptian bondage and their passage through the Red Sea, contains these words: "You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation" (Exod. 15:13 NKJV). The Israelites are definitely singing about themselves, and yet they sing in the third person. Thus, if the third-person text translation (in Rev. 5:8-10) is accepted as the preferred, original text translation, that fact alone does not preclude the possibility that the elders are singing about their own salvation.
Again, if the third-person text translation is viewed as the original, then the fact that other Greek texts before 1611 (the year that the King James version was published) contained the first person is very significant. It shows that people before 1611 held to the view that the elders were redeemed people. Critics of the pretribulational rapture position, consequently, cannot argue that the proponents of the pretribulational rapture have superimposed their dispensational bias upon the passage.
Angels are set in contrast to the elders: "Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders" (Rev. 5:11 NKJV). They sang praise to Christ without any reference to their redemption or to the salvation of others: "Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing" (5:12 NKJv). If the elders are angels, then the song would appear to be redundant. The second song and the contrast between the elders and the angels suggest that the elders are humans.
The term "elder" (presbuteros) is never used of angels in the Bible. The word itself denotes maturity and growth. It is contrasted with "younger" (1 Tim. 5:1-2). How could angels be designated as elders when all of the holy angels were created at the same time. In other words, they are of the same age. In contrast, the elders of a local church were to be men of spiritual experience (1 Tim. 3:1-7; Titus 1:5-9). When Paul called "for the elders of the church" at Ephesus to meet him at Miletus, they came as the official leaders and as the representatives of all the believers in Ephesus.
The more plausible explanation of the 24 elders is that they represent a group of redeemed people. Who are these people? Since the believers within the Old Testament period will not be resurrected until the return of Jesus Christ to the earth (Dan. 12:1-3; Rev. 20:4-6), the elders more likely represent the redeemed of the church.
The beast, that great military-political leader of the end time, will open his mouth "in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven" (Rev. 13:6 NKJV). Who are these heaven-dwellers? They are contrasted with earth-dwellers (12:12; 13:8,14). The earth-dwellers are both human and unsaved. Thus, the heaven-dwellers seem to be human and saved. The verb "dwell" (sknšuntas) is the same word used for Jesus Christ's incarnation: "And the Word became flesh and dwelt among us" (John 1:14 NKJV). A similar word (skenšs) is used to describe the believer's present body as a "tent" (2 Cor. 5:1,4). The verb ("to dwell") or the noun ("tent") is never used of angelic activities or bodies.
In the critical Greek text, the phrase "those who dwell in heaven" is in apposition to "His tabernacle" (the connective "and" is omitted). This equation suggests that the heaven-dwellers, as God's tabernacle, is a specific group with none to be added. If that is so, then their description better fits the raptured church, since more people will be saved in the second half of the seven-year period.
lunamoth
Episcopalian
For those who might be interested there is a TV show airing tonight called Revelations. It's a miniseries so I'm not sure how much they will follow actual Scripture. Anyway, it's on at 8 pm central on NBC in the US. Right now it is being preceded by an NBC Dateline on The Da Vinci Code.
I don't watch much tele but thought I'd check this one out.
lunamoth
I don't watch much tele but thought I'd check this one out.
lunamoth
lunamoth
Episcopalian
Also, thank you Faithfulservant for your posts just above--looks like a lot of research went into that! Will take a while to digest it all, for me anyway.
peace,
lunamoth
peace,
lunamoth
juantoo3
....whys guy.... ʎʇıɹoɥʇnɐ uoıʇsǝnb
Kindest Regards, Faithful!
Wow! I didn't know you had it in you! Great post! I would question a few things, but I am impressed just the same!
Wow! I didn't know you had it in you! Great post! I would question a few things, but I am impressed just the same!
Abogado del Diablo
Ferally Decent
It is from Robert Gromacki: http://www.pre-trib.org/pdf/Gromacki-WhereistheChurchinRev.pdf
lunamoth
Episcopalian
Et tu, Faithfulservant?
lunamoth
lunamoth
Faithfulservant
Well-Known Member
Im sick I didnt watch it..
lunamoth
Episcopalian
FS, you didn't miss much. Perhaps it will get better as the plot develops.
hope you feel better.
lunamoth
hope you feel better.
lunamoth
Reminded me of the "Left behind" books. And what was the purpose of the man holding the brain dead girl's hand while everyone else was in a panic, then her brain and body functions coming back into sync?lunamoth said:
v/r
Q