Introduction
The field of Biblical Theology is different from that of Systematic Theology with regards to its principle of establishment: that is, the former is historical and not logical. It commences with understanding the Scripture's historical dimension: that the Book of Genesis and the Book of Leviticus are different; or, in general, the Old and New Testaments are different. Biblical Theology attempts at understanding the message in the Bible according to how it slowly unfolds, as more and more of God and his purpose with regards to man is revealed (Murray & Rea, 2002; Vos, 2003). Biblical Theology is characterized by realizing the diversity in Scriptural texts as well as their underlying unity as God's revelation to mankind.

Biblical theology attempts at understanding the viewpoint from which authors of the Scriptures have written their texts and interpreted previous holy texts. Further, it attempts at seeking a matrix of suppositions and inferences which make their (i.e., scriptural authors') statements necessary. It also attempts at arriving at the worldview which results in the claims of the scriptural authors. The lone avenue when it comes to accessing their theories and views is through their actual writings. Hence, biblical theology attempts at comprehending literary elements utilized by scriptural authors for (1) structuring their messages, (2) relating them to passages from older scriptural texts, (3) locating them within the overall story, and consequently (4) urging the audience forward through highlighting the glory of God in His manifestations of justice that underscore His love for, and mercy on the people (Hamilton Jr., 2010). Therefore, biblical theology represents an endeavor to comprehend the Scripture in its own way.

Structural Features

The authors of the Scripture have presented us with meticulously constructed manifestations of the truth of God. According to John Sailhamer, “The most influential, yet subtlest, feature of an author’s rendering of historical narrative is the overall framework with which he or she arranges it” (Sailhamer, 2010, 29). He further states that, “To a large degree, the structure of biblical narratives determines their meaning” (Sailhamer, 2010, 30). Scriptural authors' methods when it comes to marking the defining moments of their texts differ from contemporary writers' printing conventions (like section headings and chapter titles). The scripture's authors typically highlighted their defining moments within the structures of their texts by repetitively using certain phrases or words. With the aid of these repetitive words, subjects, and phrases, the authors of the scripture have indicated their meanings and structure, noticeable by the careful reader. Such indications provide information pertaining to a particular passage's meaning, the way it fits into the overall text's structure, and its link to previous scriptural books.

The vision of Christ described by John in Revelation 1:9–20 very closely resembles that described by Daniel in the Book of Daniel 10. The latter was overawed by wonderful images from heaven that showed him the future's 'history' in the Book of Daniel 11 and 12. Thus, the future is revealed in the Book of Daniel 11 and 12 after the vision depicted in the Book of Daniel 10. The structure is consistent with incidents cited in the Book Revelation, where its author has his first glimpse of Christ (Rev 1:9–18); Christ subsequently commands John to document the things he sees, the things of the present, and the events to occur in the future. The order in which events have been set down in Rev 1 and Daniel 10 match; in addition, there are major correspondences in divine beings' descriptions by both authors (Hamilton Jr., 2010; Hodgson, 2005). Hence, John's experience outlined in Rev 10 is similar to that experienced by Ezekiel. That is, in Rev 10:8–11, the author is instructed to take and consume a scroll brought by an angel, and prophesy; likewise, Ezekiel was also commanded to take and eat a scroll from an outstretched hand, followed by speaking to the Israelites (Ezek 2:8–3:4). Here, the point is: at the 'contentual' and structural levels of John's text, he is indicating to readers that he is a real prophet, gathering together all prophetic threads which came before him and interweaving them. Furthermore, the prophecies of previous prophets will be fulfilled in the incidents described by John.

Intertextual Connections

The structural elements represent one means by which the author of Revelations sets up intertextual links; however, what is commonly brought to mind if one ponders over intertextuality may be determined at the individual phrasal level. Linguistic similitudes between Revelation's bowls and trumpets, and the Egyptian plagues described by Exodus have been listed down in the following table;

Table 1. The Exodus' plagues and Revelation’s trumpets

Trumpet in Revelation

Plague in Exodus

1. Rev 8:7, fire, hail

7th, Exod 9:23–25, fire, hail

2. Rev 8:8–9, sea turning into blood, a third of its living creatures perish

1st, Exod 7:20–21, the Nile turns to blood, death of the fish

3. Rev 8:10–11, the water of springs and rivers turns bitter

1st, Exod 7:19, canals and rivers

4. Rev 8:12, darkening of a third of the moon, sun, and stars

9th, Exod 10:21–29, three dark days

5. Rev 9:1–11, darkness and scorpions that resemble locusts

9th and 8th, Exod 10:21–29, darkness; Exod 10:12–20, locusts

6. Rev 9:12–19, release of angels, mounted troops, sulfur, fire, and smoke destroy a third of mankind

10th, Exod 11:1–10; 12:29–32, angel of death?

Rev 10:1, a cloud-wrapped angel having legs that resemble pillars of fire

The Israelites leave Egypt with the aid of clouds in the daytime and the fire at nighttime

Table 2: The exodus plagues and Revelation’s bowls

Bowl in Revelation

Plague in Exodus

1. Rev 16:2, sores

6th, Exod...…(Hamilton Jr., 2006). Since such churches follow in Christ's footsteps, the glory of God is apparent in their declaration that God has delivered them via judgment, their empathy towards each other, and their devotion to God in every hardship and oppression (Vos, 2003). The great command (Matt 28:16–20) represents a demand to cover arid areas with God's glory, making every nation a disciple.

Encouragement

One can easily understand how the authors of scriptural works attempt at urging audiences with the aid of inter-textual linkages and structural elements utilized for narrating and explaining the big story of God, revealing to audiences their own fitting into the grand metanarrative stretching between Eden and the new Israel. Audiences are motivated by the knowledge pertaining to the origins of the world, what went badly, how the Just God deals with the wrongs whilst simultaneously lavishing His mercy on man, and how His glory and goodness will be manifested (Hamilton Jr., 2010). The authors further reveal to us our own place within the story, providing assurance that the issue will be solved. However, one must patiently and faithfully endure, not loving one'e own life even up to the time of death (Rev 12:11).

Conclusion

The field of Biblical Theology views the Scripture as a living drama of how God unfolded revelation across history. Contrary to systematic or doctrinal theology, this theological domain follows the slow unfolding of the revelation of His actions and words across history. The above linear element of revelation combines individual revelatory incidents and statements prospectively as well as in retrospect. The organic continuance of historical revelation may be described in the form of a flower that grows from a bud and finally blooms. This bloom is merged, in retrospect, with the bud; the latter is merged prospectively with the former. One role of biblical interpreters is: drawing out such organic retrospective and prospective bonds. Christ and his works form the core of such organic unity. Even with the Risen Lord relating all Scripture prospectively and retrospectively to himself (Luke 24:27), reformed biblical theology has a predominantly Christocentric nature.

God acted, was incarnated, and spoke in history. Such a vertical interaction with history is described as an eschatological penetration of the history of deliverance. Indeed, the Bible has been viewed from the point of view of eschatological importance. This realm overarches the overall history of deliverance. Individual historical revelations invited creatures to possess the divine or eschatological realm. This could be achieved only with the work of Our Savior, Jesus Christ. Thus, He was revealed, eschatologically, all through the course of the history of deliverance, as the woman's promised seed, as Jesse's seed, as Abraham's seed, and so forth. Even with humanity meeting God in Christ, the linear and eschatological intersected at all points of the special revelation of God.…