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Bern Zumpano looks deeper into Revelation Chapter 13, which details the ministries of the Antichrist (the political beast from the sea) and the False Prophet (the religious beast). Zumpano stresses the importance of approaching the more ambiguous "gray zones" of scripture with caution, distinguishing between the respected opinions of scholars (like Clarence Larkin and Finnis Dake) and divine revelation. He re-emphasizes the traditional view that the Antichrist is a human king—likely of mixed Greco-Assyrian/Jewish descent—who gains universal appeal before receiving a fatal wound that is miraculously healed. The popular teaching is that this is a counterfeit resurrection, where Satan incarnates the Antichrist's body at the midpoint of the Tribulation, transforming him into a ruthless tyrant.

Zumpano introduces a balanced view, citing Finnis Dake's argument that the Antichrist and the Beast from the Abyss are two distinct entities. Dake argues that the Antichrist is simply a human king (the "man of lawlessness") and not Satan reincarnated, pointing out that Revelation 13:3 states "one of his heads" was slain and healed, not the beast himself. Furthermore, the Abyss is consistently depicted in scripture as a prison for demons (including Satan), not for human spirits like Judas (a popular theory). Scriptural evidence, such as Revelation 13:4, which shows the Dragon (Satan) giving power to the Beast, supports the idea that the two are separate beings, thus undercutting the theory of Satanic incarnation and counterfeit resurrection. Zumpano ultimately leaves the final interpretation to the Holy Spirit, but notes that Antichrist, as a counterfeit of Christ, will be a literal king over a country, echoing Jesus's legal claim to the throne of Israel.

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Bern Zumpano continues the study of Revelation Chapter 13, moving past the overview of the two beasts—the Antichrist (the first, political beast from the sea) and the False Prophet (the second, religious beast from the earth)—to focus on the identity and ministry of the Antichrist. The Antichrist is a man who achieves political power, then receives a fatal wound that is miraculously healed, which most scholars believe is a counterfeit resurrection where Satan incarnates his dead body. This miracle causes the world, including the Jewish people, to accept him as the long-awaited Messiah. However, at the midpoint of the Tribulation, the now-Satan-incarnated Antichrist changes personality, desecrates the Temple, and begins his reign of terror for 42 months (the final 3 1/2 years). This Beast from the Sea is equated with the Fourth Beast of Danieland its physical characteristics—an amalgam of the previous empires (lion/Babylon, leopard/Greece, bear/Medo-Persia, iron teeth/Rome)—suggest a mixed cultural heritage (Greek/Assyrian/Jewish) that makes him appealing to all groups.

Zumpano then explores the Antichrist's various titles from the Old and New Testaments (Little Horn, King of Fierce Countenance, Man of Lawlessness, Son of Perdition, and The Beast). His ministry, drawn from Daniel and 2 Thessalonians 2, is one of deception and lawlessness: he will speak arrogant words, blaspheme God, make war with the saints, and use his shrewdness to succeed. Zumpano dedicates significant discussion to the controversial scholarly theory that the Antichrist might be Judas Iscariot resurrected, citing the fact that both are called the "Son of Perdition" in scripture. This theory is supported by the idea that the Antichrist represents the "mystery of iniquity" (the opposite of Christ, the "mystery of godliness") and that the "beast that comes up out of the abyss" in Revelation 11:7 may be a reference to Judas returning from the place of the dead. Regardless of this specific theory, all these biblical references are meant to clearly identify the Antichrist as one and the same person, whose ultimate purpose is to deceive the world and enforce the mark of the beast (666) for economic control.

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Bern Zumpano introduces Revelation Chapter 13, focusing exclusively on the rise and ministry of the Antichrist (the first beast) and the False Prophet (the second beast), the two powers that will attempt to control the earth. The chapter opens with the first beast—the Antichrist—coming up out of the sea (arising from a nation, likely the Mediterranean region), having ten horns and seven heads, which is supported by the ten-nation confederacy (the European Union/revived Roman Empire). The beast is an amalgam of previous historical empires (lion/Babylonian, bear/Medo-Persian, leopard/Greek) and is explicitly empowered by the Dragon (Satan), confirming that the end-time European political structure is "satanic." This beast receives a fatal wound that is healed (a counterfeit resurrection), causing the whole world to marvel and worship him as the long-awaited Messiah.

The second beast, the False Prophet, arises from the earth and is identified as the religious head of the one-world religion. He appears with two horns like a lamb (false spiritual authority) but speaks as a dragon (his message is not the word of God), deceiving the world through great signs, including making fire come down from heaven. His primary ministry is to coerce the world to worship the first beast and to institute the mark of the beast—a consecration to Antichrist on the right hand or forehead—without which no one can buy or sell. Zumpano correlates the ten horns of Revelation 13 with the ten toes of Nebuchadnezzar's statue in Daniel and the ten kings of Revelation 17, explaining that the succession of world empires shown in Daniel moves from "fine metal" (pure) to "iron mixed with clay" (rubble), symbolizing man's self-idolatry that is destined to crumble when Christ, the Stone, returns.

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Bern Zumpano introduces Revelation Chapter 12, framing it as an overview of events from chapters 6 through 11, focused primarily on Israel's persecution (anti-Semitism) during the Tribulation. The chapter begins with a "great sign" in heaven: a woman clothed with the sun, the moon under her feet, and a crown of 12 stars . This woman is Israel, with the 12 stars symbolizing the 12 tribes (Genesis 37). She is "with child," representing the birth of Christ (the Messiah), a male child who "was caught up to God and to his throne" (His ascension), which terminates Daniel's 69th week. A second sign appears: a great red dragon (Satan) with seven heads (wisdom) and ten horns (authority), symbolizing the ten-nation confederacy (the resurrected Roman Empire/European Union) that will back the Antichrist. The dragon attempts to devour the child at birth (Herod's decree) and sweeps a third of the angels (stars) down to earth with him, establishing his kingdom on earth (Pergamum being his throne).

The shift to the future occurs between verses 5 and 6, marking the beginning of Daniel's 70th week (the seven-year Tribulation), where the woman (Israel) flees into the wilderness for 1,260 days (three and a half years) for God's protection from the Antichrist (Satan's incarnated man). A war in the heavenlies then occurs where Michael and his angels successfully cast the dragon and his angels down to earth, permanently dispossessing Satan from the atmospheric heaven (heavenlies) and limiting his control, which is the immediate consequence of Christ taking the title deed to the earth. A great voice announces that the "accuser of our brethren has been thrown down." Enraged, the dragon persecutes the woman, but she is protected by "two wings of the great eagle" (God's deliverance, Exodus 19). The serpent then pours a flood (either literal water or slander/propaganda) from his mouth to destroy her, but the earth helps the woman. Finally, the dragon turns to make war with the "rest of her offspring"—the remnant Jews who adhere to the commandments of God and hold to the testimony of Jesus, who overcome him by the "blood of the Lamb" and the "word of their testimony."

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Bern Zumpano initiates the study of Revelation Chapter 10, an interlude of events occurring between the Sixth and Seventh Trumpet Judgments. The chapter begins with the appearance of a "strong angel" or "mighty angel," whom Zumpano ultimately identifies as Jesus Christ in the form of the Holy Spirit (the "angel of the Lord") due to the angel's association with a cloud (the Shekinah glory) and his physical description matching that of Jesus in Revelation 1. This angel stands with one foot on the sea and one on the land, proclaiming that there will be "delay no longer" in the revelation of the "mystery of God" (Verse 7) when the Seventh Trumpet sounds. This mystery, subject to scholarly debate, is believed by Zumpano to be the long-unanswered question of why God permitted sin and Satan's entry into the world.

The second major event is John's instruction to take an "open little book" from the angel's hand and "eat it," which signifies receiving prophetic knowledge. John experiences sweetness in his mouth (the revelation of the Messiah's coming and Jewish redemption) but bitterness in his stomach (the coming great suffering of the Jews during the Tribulation). The book also instructs John to prophesy again, indicating its relevance to his personal ministry. Following this, Revelation 11introduces the next event: the command to measure the rebuilt Temple in Jerusalem, excluding the outer court which is still under Gentile (Muslim) control (Dome of the Rock) on Mount Mariah. This reconstruction is the final major prophecy needing fulfillment before Christ's return, as it sets the stage for the Antichrist's desecration ("abomination of desolation"). This entire sequence of events signifies that human history is coming to an end, to be replaced by God's history (theocracy). Chapter 11 then introduces the Two Witnesses—Jesus's "my witnesses"—who will prophesy in sackcloth for 1,260 days before being killed by the Beast and resurrected.

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Bern Zumpano introduces Revelation Chapter 8, which begins with the breaking of the Seventh Seal. This event is marked by a profound silence in heaven for about half an hour, interpreted as a moment of awe and anxiety among the heavenly host, who anticipate the far more severe Seven Trumpet Judgments that the Seventh Seal unleashes. Before the trumpets sound, another angel, identified by Zumpano as Jesus Christ (our High Priest), mediates. This angel takes a golden censer, adds incense (representing the prayers of the Tribulation saints/Jews) to it, and throws the censer's fire onto the earth. This action symbolizes Christ's mediation for the saints and his immediate response to their prayers for deliverance is the initiation of judgment on their enemies—the unbelievers on earth, marked by thunder, lightning, and an earthquake.

The subsequent sounding of the first four trumpets brings escalating, literal, and localized judgments. The First Trumpetbrings hail, fire, and blood, burning up a third of the earth's vegetation and causing severe ecological damage, mirroring the seventh Egyptian plague (Exodus 9). The Second Trumpet sends "something like a great mountain burning with fire" (interpreted as a fiery meteor) into the sea, turning a third of the sea into blood and destroying a third of the marine life and ships, recalling the first Egyptian plague (Exodus 7). The Third Trumpet brings another meteor, the star called Wormwood (the Russian word for the plant), which pollutes and makes a third of the fresh waters bitter, causing many deaths and echoing God's previous judgment in Jeremiah 9. Finally, the Fourth Trumpet strikes the heavens, darkening a third of the sun, moon, and stars (Exodus 10; Luke 21), a prophetic sign of Christ's imminent return. After the fourth trumpet, an angel declares "Woe, woe, woe", announcing the three final, and most severe, trumpet judgments (the Fifth, Sixth, and Seventh), which bring literal hell to earth, beginning with the Fifth Trumpet that releases a plague of demonic locusts from the Bottomless Pit (Abyss), to torment, but not kill, unbelievers for five months.

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Bern Zumpano frames Revelation 7 as an essential interlude inserted between the Sixth and Seventh Seal Judgments to maintain the prophecy's chronological logic and continuity. Chapters 6 through 19 cover the entire seven-year Tribulation period, with the last three and a half years being the Great Tribulation initiated by the Antichrist's ascent to full power. Zumpano notes that the Tribulation is primarily God's final dealing with Israel, secondarily with Gentile unbelievers, and is a time of God trying to save souls by taking away man's idols (including the earth) and exposing them to the evil (Satan and demons) that they preferred over Him. The sixth seal marks the official beginning of the wrath of God, and the seventh seal will unleash seven Trumpet Judgments, which in turn lead to the seven Bowl Judgments, a "triple whammy" of escalating severity designed to capture man's attention.

Revelation 7 begins by introducing four angels restraining the four winds (judgments) of the earth until a separate angel seals 144,000 bond-servants of God on their foreheads—specifically 12,000 from each of the 12 tribes of Israel (Jews). This is an angelic sealing (distinct from the Holy Spirit sealing of the Church) that confirms them as God's people and protects them from harm during the impending judgments, as they are later seen standing with the Lamb in heaven (Revelation 14). Zumpano highlights that this angelic sealing is immediately counterfeited by Satan with the Mark of the Beast (666) on the forehead or hand of unbelievers, sealing them as Satan's forever. The tribes listed in Revelation 7 are not the original 12; Dan and Ephraim are substituted with Levi and Joseph. Zumpano explores the scholarly debate, postulating that Dan and Ephraim may have been excluded from the sealing—and thus left unprotected to endure the Tribulation—due to their severe history of idolatry (e.g., King Jeroboam's golden calves, 1 Kings 12), although he acknowledges that all tribes sinned, noting that Dan and Ephraim are restored and receive a portion in the Millennial Reign (Ezekiel 48).

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Bern Zumpano continues his study of the Book of Revelation with Chapter 6, marking the beginning of the "things that are to come" and detailing the start of the Great Tribulation (Daniel's 70th week), a time primarily focused on God reconciling with Israel. He reiterates his belief in two raptures: a pre-tribulation/early-tribulation rapture for the zealous evangelical (Philadelphia) Church, and a pre-wrath rapture for those later converted. The lukewarm or backslidden (Laodicean) believers, he suggests, may go through the Tribulation due to their refusal to be zealous, but Christ still offers them a chance to "get hot" (Revelation 3). Chapter 6 shifts the focus from heaven to the judgments upon the earth, which are directed at unbelievers and those remaining.

The opening of the first four of the Seven Seal Judgments unleashes the Four Horsemen of the Apocalypse upon the earth. The First Seal releases the Antichrist on a white horse, conquering peacefully through deception and a strong delusion (Romans 1), establishing a global order in a world that rejected God. The Second Seal brings War (red horse), followed by the Third Seal ushering in Famine (black horse and scales), and the Fourth Seal introducing widespread Death and Pestilence (ashen horse), claiming authority over a fourth of the earth. The Fifth Seal reveals the souls of martyred believers (likely Jewish or newly converted) under the altar, pleading for vengeance, while the Sixth Seal brings catastrophic cosmic disturbances (earthquake, black sun, bleeding moon), and the falling of stars (interpreted as demonic powers), signifying the commencement of God's eviction of Satan and the beginning of the "wrath of the Lamb." Mankind's response to these clear manifestations of divine power is not repentance, but an "awful prayer" to the mountains and rocks to hide them from God's wrath, demonstrating the extreme hardness of their hearts.