Wednesday, August 3, 2016

The Second Coming Will Be “a Little Season” Before 2104

(Click on the image for more detail)

Table of Contents


Revelation Chapter 1: John saw that only which was lying in futurity
Revelation Chapter 2: The tree of life is figurative
Revelation Chapter 3: Christ chastens those He loves [phileō]
Revelation Chapters 4-5: Salvation of beasts
Revelation Chapters 6-7: The book with 7 seals
Revelation Chapter 12: A war in heaven occurred around 1844
The Second Coming

Revelation Chapter 1: John saw that only which was lying in futurity


The Book of Revelation contains both sequential and parallel events


The Book of Revelation (cells with a yellow background in the table at the top of the page) seems to progress sequentially at the beginning and the end, but in between there appear to be events occurring in parallel.

This becomes especially evident when other scriptures are laid out in a timeline.

Lining up particular “keywords” helps. For example, the imagery of an angel standing on land and sea and swearing there is “time no longer” is in Revelation 10 and D&C 88.

“The book of Revelation is one of the plainest books God ever caused to be written” (Joseph Smith, HC 5:342).

“It is not very essential for the elders to have knowledge in relation to the meaning of beasts, and heads and horns, and other figures made use of in the revelations; still, it may be necessary, to prevent contention and division and do away with suspense. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit.

“The evil of being puffed up with correct (though useless) knowledge is not so great as the evil of contention. . . .

“There is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of John. The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass. See Rev. 1:1-3, which is a key to the whole subject: ‘The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.’ Also Rev. 4:1. ‘After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter’” (Joseph Smith, HC 5:341).

And hath made us kings and priests unto God and his Father (v. 6)


After quoting the above verse, Joseph Smith said:

“The Apostles have discovered that there were Gods above, for Paul says God was the Father of our Lord Jesus Christ. My object was to preach the scriptures, and preach the doctrine they contain, there being a God above, the Father of our Lord Jesus Christ. . . .

“If Abraham reasoned thus—If Jesus Christ was the Son of God, and John discovered that God the Father of Jesus Christ had a Father, you may suppose that He had a Father also. Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree or anything spring into existence without a progenitor? And everything comes in this way. Paul says that which is earthly is in the likeness of that which is heavenly, Hence if Jesus had a Father, can we not believe that He had a Father also? I despise the idea of being scared to death at such a doctrine, for the Bible is full of it.

“I want you to pay particular attention to what I am saying. Jesus said that the Father wrought precisely in the same way as His Father had done before Him. As the Father had done before. He laid down His life, and took it up the same as His Father had done before. He did as He was sent, to lay down His life and take it up again; and then was committed unto Him the keys” (HC 6:474, 476).

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced [ekkenteō] him: and all kindreds of the earth shall wail because of him. (v. 7)


The verb ekkenteō is used in one other place in the Bible: “And again another scripture saith, They shall look on him whom they pierced [ekkenteō]” (John 19:37).

Those who “pierced” Jesus will see His return in some way.

I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (v. 8)


Christ is the beginning and the ending, since He is one with the Spirit. Beginnings and endings are concepts for our finite, temporal minds.

“I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal [co-eternal] with our Father in heaven.

“I want to reason more on the spirit of man; for I am dwelling on the body and spirit of man—on the subject of the dead. I take my ring from my finger and liken it unto the mind of man—the immortal part, because it had no beginning. Suppose you cut it in two; then it has a beginning and an end; but join it again, and it continues one eternal round. So with the spirit of man. As the Lord liveth, if it had a beginning, it will have an end. All the fools and learned and wise men from the beginning of creation, who say that the spirit of man had a beginning, prove that it must have an end; and if that doctrine is true, then the doctrine of annihilation would be true. But if I am right, I might with boldness proclaim from the house-tops that God never had the power to create the spirit of man at all. God himself could not create himself.

“Intelligence is eternal and exists upon a self-existent principle. It is a spirit from age to age and there is no creation about it. All the minds and spirits that God ever sent into the world are susceptible of enlargement” (Joseph Smith, HC 6:311).

The seven stars are the angels [aggelos] of the seven churches (v. 20)


The JST of the above verse mentions the servants of the seven churches. Since aggelos could refer to mortal or immortal messengers, there is no contradiction here.

Revelation Chapter 2: The tree of life is figurative


To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise [paradeisos] of God. (v. 7)


Paradeisos is used 2 other times in the Bible.

“How that he was caught up into paradise [paradeisos], and heard unspeakable words, which it is not lawful for a man to utter” (2 Corinthians 12:4).

“Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise [paradeisos]” (Luke 23:43).

“I will say something about the spirits in prison. There has been much said by modern divines about the words of Jesus (when on the cross) to the thief, saying, ‘This day shalt thou be with me in paradise.’ King James’ translators make it out to say paradise. But what is paradise? It is a modern word it does not answer at all to the original word that Jesus made use of. Find the original of the word paradise. You may as easily find a needle in a haymow. Here is a chance for battle, ye learned men. There is nothing in the original word in Greek from which this was taken that signifies paradise; but it was—This day thou shalt be with me in the world of spirits: then I will teach you all about it and answer your inquiries. And Peter says he went and preached to the world of spirits (spirits in prison, 1 Peter, 3rd chap., 19th verse), so that they who would receive it could have it answered by proxy by those who live on the earth, etc. . . . Hades, the Greek, or Shaole, the Hebrew: these two significations mean a world of spirits. Hades, Shaole, paradise, spirits in prison, are all one: it is a world of spirits. The righteous and the wicked all go to the same world of spirits until the resurrection” (Joseph Smith, HC 5:424-5).

The tree of life is in the midst of the world of spirits. It is a figurative tree; it does not seem likely that the tree has spirit roots anchoring it into some spirit ground. It is a spiritual symbol.

“I also beheld that the tree of life was a representation of the love of God” (1 Nephi 11:25).

“And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden” (Genesis 2:9; see also Abraham 2:9).

“In the midst of the street [plateia] of it, and on either side of the river, was there the tree of life” (Revelation 22:2).

The tree of life is said to be in the midst of the spirit world, in the midst of the garden of Eden, and in the midst of the “street” of the holy city. This also reminds us of the figurative, yet spiritual, nature of the garden of Eden and the holy city.

The seed of the tree of life is planted in our hearts (see Alma 32:28), which again reinforces the fact that it is a figurative tree. The tree of life (love of God) springs from a pure heart.

He that overcometh shall not be hurt of the second death. (v. 11)


Celestial beings will avoid the second death.

The implication is that terrestrial beings, telestial beings, and sons of perdition will be hurt of the second death.

To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (v. 17)


“Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word” (D&C 130:10-1).

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning [prōïnos] star. (v. 26-8)


This “morning star” may not be the same as Christ, who refers to himself as the “morning star” in Revelation 22:16: “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning [orthrinos] star.”

Revelation Chapter 3: Christ chastens those He loves [phileō]

These things saith he that hath the seven Spirits of God, and the seven stars (v. 1)


The JST of the same verse states, “These things saith he who hath the seven stars, which are the seven servants of God.”

So instead of implying the God has seven Spirits, it appears to be a reference to “the seven Spirits which are before his throne” in Revelation 1:4 and 5:6.

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life (v. 5)


“For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand” (Alma 5:58).

The book of life is mentioned later in Revelation.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. (v. 12)


It must be a great privilege to receive the Lord’s new name.

As many as I love [phileō], I rebuke and chasten: be zealous therefore, and repent. (v. 19)


A relatively easy form of showing love is smiling at someone, greeting them, and saying nice things to them.

In addition to doing those things, a higher form of showing love is to try help someone change for the better. It can involve giving correction.

“My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons” (Hebrews 12:5-8).

“Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son. For all those who will not endure chastening, but deny me, cannot be sanctified” (D&C 101:4-5).

“My people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom” (D&C 136:31).

“When a corrupt man is chastised he gets angry and will not endure it” (Joseph Smith, HC 4:478).

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (v. 21)


Christ is willing to treat worthy people as equals.

Revelation Chapters 4-5: Salvation of beasts

And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. (4:4)


“Q. What are we to understand by the four and twenty elders, spoken of by John?

“A. We are to understand that these elders whom John saw, were elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches, and were then in the paradise of God” (D&C 77:5).

And before the throne there was a sea of glass like unto crystal (4:6)


“The angels do not reside on a planet like this earth; But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon” (D&C 130:6-9).

“Q. What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelation?

“A. It is the earth, in its sanctified, immortal, and eternal state” (D&C 77:1).

[A]nd in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within (4:6-8)


“Q. What are we to understand by the four beasts, spoken of in the same verse?

“A. They are figurative expressions, used by the Revelator, John, in describing heaven, the paradise of God, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual being in the likeness of that which is temporal; and that which is temporal in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created.

“Q. Are the four beasts limited to individual beasts, or do they represent classes or orders?

“A. They are limited to four individual beasts, which were shown to John, to represent the glory of the classes of beings in their destined order or sphere of creation, in the enjoyment of their eternal felicity.

“Q. What are we to understand by the eyes and wings, which the beasts had?

“A. Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc.” (D&C 77:2-4).

The drawings at the top represent the earth in its four quarters (see The Book of Abraham, Facsimile Nos. 1 and 2).

“As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle” (Ezekiel 1:10).

“And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle” (Ezekiel 10:14).

“The four beasts and twenty-four elders were out of every nation; for they sang a new song, saying, ‘Thou art worthy to take the book, and to open the seal thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation’ (See Rev. 5:9). . . .

“Now, I make this declaration, that those things which John saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of ‘things which must shortly come to pass,’ and not of what has already transpired. John saw beasts that had to do with things on the earth, but not in past ages. . . .

“John saw curious looking beasts in heaven; he saw every creature that was in heaven—all the beasts, fowls and fish in heaven—actually there, giving glory to God. How do you prove it? (See Rev. 5:13.) ‘And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’

“I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,—strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them.

“John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere” (Joseph Smith, HC 5:342-3).

Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure [thelēma, “will”] they are and were created. (4:11)


Since God has omniscience and omnipotence, everything that happens in creation is because either God caused it to happen or allowed it to happen.

I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. (5:6)


Interesting that the JST changes the numbers to “having twelve horns and twelve eyes, which are the twelve servants of God, sent forth into all the earth.”

Revelation Chapters 6-7: The book with 7 seals


From D&C 77:6-7:
Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals? 
A. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence. 
Q. What are we to understand by the seven seals with which it was sealed? 
A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh.
“I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (Revelation 6:2).

To John, the above imagery in a sense symbolized the first 1,000 years of temporal history.

The man sitting on the white horse does not necessarily have to be an actual person in history.

“I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood” (Revelation 6:12).

To John, the above imagery in a sense symbolized the sixth 1,000 years of temporal history.

The question is if the earthquake necessarily has to be a singular event, or can it just symbolize something like natural calamities.

From D&C 77:8-11:
Q. What are we to understand by the four angels, spoken of in the 7th chapter and 1st verse of Revelation? 
A. We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness. 
Q. What are we to understand by the angel ascending from the east, Revelation 7th chapter and 2nd verse? 
A. We are to understand that the angel ascending from the east is he to whom is given the seal of the living God over the twelve tribes of Israel; wherefore, he crieth unto the four angels having the everlasting gospel, saying: Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And, if you will receive it, this is Elias which was to come to gather together the tribes of Israel and restore all things. 
Q. What time are the things spoken of in this chapter to be accomplished? 
A. They are to be accomplished in the sixth thousand years, or the opening of the sixth seal. 
Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe? 
A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.
Although they are high priests, it is unclear if there is a possibility that these individuals could be resurrected individuals.

From D&C 77:12-5:
Q. What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelation?
A. We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth, even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of his work, in the beginning of the seventh thousand years—the preparing of the way before the time of his coming
Q. When are the things to be accomplished, which are written in the 9th chapter of Revelation? 
A. They are to be accomplished after the opening of the seventh seal, before the coming of Christ
Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation? 
A. We are to understand that it was a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things. 
Q. What is to be understood by the two witnesses, in the eleventh chapter of Revelation? 
A. They are two prophets that are to be raised up to the Jewish nation in the last days, at the time of the restoration, and to prophesy to the Jews after they are gathered and have built the city of Jerusalem in the land of their fathers.

Revelation Chapter 12: A war in heaven occurred around 1844

The traditional LDS idea is that the war in heaven described in Revelation 12 is talking about a premortal conflict. In a symbolic sense, that could still be correct.

However, in addition to that idea, we have Joseph Smith’s statement, “There is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of John. The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass. See Rev. 1:1-3, which is a key to the whole subject: ‘The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass . . .’ Also Rev. 4:1. ‘. . . Come up hither, and I will shew thee things which must be hereafter’” (HC 5:341).

Below, the JST is in red.
And there appeared a great wonder [sēmeion, “sign”] in heaven, in the likeness of things on the earth; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: (v. 1)
April 1830 – The appearance of the woman, which JST v. 7 states is “the church of God.” Because she is fed and nourished in the wilderness for 1,260 years, this does not seem like this would occur in the premortal existence, and this does not seem like the Great Apostasy, since the Church was off the earth, so could not be “fed and nourished in the wilderness” during that time.
And she being with child cried, travailing in birth, and pained to be delivered. (v. 2)
The Church suffered a great deal of trials and persecution.

“The ancient prophets declared that in the last days the God of heaven should set up a kingdom which should never be destroyed, nor left to other people; and the very time that was calculated on, this people were struggling to bring it out” (Joseph Smith, HC 6:363).

* The JST moves v. 5 to this point. This emphasizes the fact that the woman did give birth to the child (the kingdom of our God and his Christ).
And there appeared another wonder [sēmeion, “sign”] in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. (v. 3)
And his tail drew the third part [tritos] of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for [ready] to devour her child as soon as [after] it was born. (v. 4)
The earth was already in existence when Satan and the third part left heaven. Note that the dragon already has the third with him on the earth. Their premortal casting out has already occurred.
* And she brought forth a man child, who was to rule all nations with a rod of iron: (v. 5)
March 1844 – The church of God brings forth the man child, which JST v. 7 states is “the kingdom of our God and his Christ.” This would be the organization of the Council of Fifty.
* . . . and her child was caught up unto God, and to his throne. (v. 5)
May 1844 – Symbolized by the death of Joseph Smith, chairman of the Council of Fifty (and of Hyrum Smith, another member of the council).
And the woman fled into the wilderness, where she hath [had] a place prepared of God, that they should feed her there a thousand two hundred and threescore days [hēmera] [years]. (v. 6)
The JST changes the wording from “days” to “years,” so that implies there are actual years involved. So sometime after John sees this vision, the church of God flees to be fed 1,260 years.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels [dragon and his angels fought against Michael;], And the dragon prevailed not against Michael, neither the child, nor the woman which was the church of God, who had been delivered of her pains, and brought forth the kingdom of our God and his Christ. (v. 7)
The JST makes it clear that the dragon could not prevail against the woman (church of God) or the child (kingdom of our God and his Christ) caught up unto God and to his throne.

To battle against an organization (such as a church) is to battle its members.
And prevailed not; neither was their place found any more in heaven. (v. 8)
Until this time, Satan had some limited access to the presence of the Lord.

“Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it” (Job 2:1-2; see also 1:6-7).
And the great dragon was cast out [Neither was there place found in heaven for the great dragon, who was cast out], that old serpent, called the Devil, and also called Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (v. 9) 
And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (v. 10) 
And they overcame [For they have overcome] him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death [for they loved not their own lives, but kept the testimony even unto death]. (v. 11)
So “our brethren” overcame Satan and kept the testimony “even unto death.” Since spirit bodies cannot die, this particular war in heaven was not between spirits in the premortal existence.

This would refer to martyred saints, which could include Joseph and Hyrum (as represented by the child in v. 7), who did keep the testimony unto death.
Therefore rejoice, ye heavens, and ye that dwell in them. [And after these things I heard another voice saying,] Woe to the inhabiters of the earth, yea, and they who dwell upon the islands of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. (v. 12) 
The “short time” is the time between the Restoration and the Second Coming.
And [For] when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. (v. 13)
Satan persecutes the church of God.
And [Therefore,] to the woman were given two wings of a great eagle, that she might fly [flee] into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. (v. 14) 
The church of God flees into the wilderness to be nourished. From JST v. 5, it looks like that is for 1,260 years. (Some believe that the great eagle represents the USA.)

“And to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my church out of the wilderness—clear as the moon, and fair as the sun, and terrible as an army with banners” (D&C 5:14).

“But first let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; That the kingdoms of this world may be constrained to acknowledge that the kingdom of Zion is in very deed the kingdom of our God and his Christ; therefore, let us become subject unto her laws” (D&C 105:31-2).

The church is still in the wilderness.

That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; And be adorned as a bride for that day when thou shalt unveil the heavens” (D&C 109:73-4).
And the serpent cast [casteth] out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. (v. 15) 
And the earth helped [helpeth] the woman, and the earth opened [openeth] her mouth, and swallowed [swalloweth] up the flood which the dragon cast [casteth] out of his mouth. (v. 16)
The JST changes the past tense into a present tense, suggesting that these events did not occur before John saw them.
And [Therefore,] the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (v. 17)
To my knowledge, the events in Revelation 11 (the 2 witnesses) have not occurred yet. Therefore, John must be seeing the events in Revelation 12 and 13 in parallel; these 2 chapters primarily describe what the opposition is doing.

From Joseph Smith, HC 5:342-5:
The book of Revelation is one of the plainest books God ever caused to be written. . . . 
There is a grand distinction between the actual meaning of the prophets and the present translation. The prophets do not declare that they saw a beast or beasts, but that they saw the image or figure of a beast. Daniel did not see an actual bear or a lion, but the images or figures of those beasts. The translation should have been rendered “image” instead of “beast,” in every instance where beasts are mentioned by the prophets. But John saw the actual beast in heaven, showing to John that beasts did actually exist there, and not to represent figures of things on the earth. When the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. At the same time they received the interpretation as to what those images or types were designed to represent. . . . 
He then read Rev. 13:1-8. John says, “And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast.” Some spiritualizers say the beast that received the wound was Nebuchadnezzar, some Constantine, some Mohammed, and others the Roman Catholic Church; but we will look at what John saw in relation to this beast. Now for the wasp’s nest. The translators have used the term “dragon” for devil. Now it was a beast that John saw in heaven, and he was then speaking of “things which must shortly come to pass;” and consequently the beast that John saw could not be Nebuchadnezzar. The beast John saw was an actual beast, and an actual intelligent being gives him his power, and his seat, and great authority. It was not to represent a beast in heaven: it was an angel in heaven who has power in the last days to do a work. 
“All the world wondered after the beast,” Nebuchadnezzar and Constantine the Great not excepted. And if the beast was all the world, how could the world wonder after the beast? It must have been a wonderful beast to cause all human beings to wonder after it; and I will venture to say that when God allows the old devil to give power to the beast to destroy the inhabitants of the earth, all will wonder. Verse 4 reads, “And they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, Who is like unto the beast? Who is able to make war with him?”
Some say it means the kingdom of the world. One thing is sure, it does not mean the kingdom of the Saints. Suppose we admit that it means the kingdoms of the world, what propriety would there be in saying, Who is able to make war with my great big self? If these spiritualized interpretations are true, the book contradicts itself in almost every verse. But they are not true.
There is a mistranslation of the word dragon in the second verse. The original word signifies the devil, and not dragon, as translated. In chapter 12, verse 9, it reads, “That old serpent, called the devil,” and it ought to be translated devil in this case, and not dragon. It is sometimes translated ApollyonEverything that we have not a key-word to, we will take it as it reads. The beasts which John saw and speaks of as being in heaven, were actually living in heaven, and were actually to have power given to them over the inhabitants of the earth, precisely according to the plain reading of the revelations. I give this as a key to the elders of Israel. The independent beast is a beast that dwells in heaven, abstract [apart] from the human family. The beast that rose up out of the sea should be translated the image of a beast, as I have referred to it in Daniel’s vision.

The Second Coming


The year of the Savior’s birth (“first coming”) was known beforehand


“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36).

“I, the Lord God, have spoken it; but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes” (D&C 49:7).

“Prepare yourselves for the great day of the Lord. Watch, therefore, for ye know neither the day nor the hour” (D&C 133:10-1).

It is futile to think about the day or the hour, but what about the year?

“And behold he cometh, according to the words of the angel, in six hundred years from the time my father left Jerusalem” (1 Nephi 19:8).

“Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world” (1 Nephi 10:4).

“For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem” (2 Nephi 25:19).

John the Beloved saw the church of God being nourished


“And the dragon prevailed not against Michael, neither the child, nor the woman which was the church of God, who had been delivered of her pains, and brought forth the kingdom of our God and his Christ” (JST Revelation 12:7).

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed [trephō] her there a thousand two hundred and threescore days [hēmera]” (Revelation 12:5-6).

The JST changes the 1,260 “days” to 1,260 “years.”

“And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished [trephō] for a time, and times, and half a time [kairos kai kairos kai hēmisys kairos], from the face of the serpent” (Revelation 12:14).

If “a time” = 1 period and “times” = 2 periods, then “time, and times, and a half a time” = 3.5 periods. If 3.5 periods = 1,260 years, then “a time” = 360 years in this verse.

So the church of God is fed/nourished for 1,260 years.

“And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months [mēn]” (Revelation 13:4-5).

42 months x 30 days/month = 1,260 days. The question is if in this verse, 1,260 prophetic days = 1,260 years.

“And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time [`iddan `iddan pĕlag `iddan]” (Daniel 7:24-5).

The Aramaic pĕlag apparently can mean “half.”

The Aramaic iddan apparently corresponds to `iddah, “(menstrual) period.” So if such a “period” is 30 prophetic days, then “a time” = 30 prophetic days/period x 12 periods/year x 1 year/1 prophetic day = 360 years.

“And to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my church out of the wilderness—clear as the moon, and fair as the sun, and terrible as an army with banners” (D&C 5:14).

“But first let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; That the kingdoms of this world may be constrained to acknowledge that the kingdom of Zion is in very deed the kingdom of our God and his Christ; therefore, let us become subject unto her laws” (D&C 105:31-2).

“That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; And be adorned as a bride for that day when thou shalt unveil the heavens” (D&C 109:73-4).

Michael and the resurrection


“And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament . . . I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half [mow`ed mow`ed chetsiy]; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished” (Daniel 12:1-3, 7).

Daniel mentions the resurrections, so that supports the idea that “time, times, and an half” spans more than 1,000 years.

The year of the Savior’s second coming


If the nourishing of the church of God starts around 1844 AD (after the woman gives birth to the child, or in other words, after the church of God brings forth the kingdom of our God and his Christ), it will last until around 3104 AD (1844 AD + 1,260 years).

If the Millennium is exactly 1,000 years, we then get the year 2104 AD (3104 AD - 1,000 years) as the latest possible year.

However, we now need to know the duration of the “little season,” which will move the date forward accordingly.